The True Touchstone Which Shows Grace and Nature, Discourse (4 of 4)

The True Touchstone Which Shows Grace and Nature · Discourse (4 of 4)

p. 1976. When you are proving your ſelves heed not Satan in his unreaſonable injections. You need not doubt but this Accuſer of the Brethren will be very buſie, and uſe many wiles to hinder you from attaining peace of Conſcience. The Chriſtians comfort which is the Chriſtians Heaven upon Earth, is the Hell and Torment of this envious Spirit; therefore he does what he can to hinder it.

He ſtarts a great many captious queſtions, in the minds of Humbled and Awakened ones. How do you know but that you are of the number of the not Elected? Is not the p. 198day of Grace paſt, and the Spirit quite gone? Are you not judicially blinded and hardened? Can you ever hope for an intereſt in, and ſenſe of the Love of God, who have been ſuch rebels heretofore, and ſuch revolters and back-ſlinders, ſince a profeſſion of Religion? Sometimes this Enemy of ſouls will charge thoſe that are ſincere with hypocriſie in a moſt peremptory manner; he tells them that all their duties are a meer Abomination, that they have not one jot of ſaving Faith, that they are meer ſtrangers unto godly ſorrow and repentance; that they have nothing at all of the Love of God in them. [Calumniare audacter aliquid haerebit,] Satan charges boldly, and thereby hopes ſomething will ſtick, whereby the ſoul will be diſquieted. But ſuch injections as theſe are not to be regarded; becauſe they come from him that is called a Lyar; and it may be known they proceed from him, becauſe he proves not what he injects by Scripture; nay he overlooks all that the Scripture ſpeaks for the ſouls encouragement: And his deſign in theſe injections is to make duty neglected, to drive ſouls to deſpair; and to lay aſide the profeſſion and practice of Religion. Be altogether deaf to Satan perceiving his evil deſign, and pray that the God of peace would bruiſe Satan under your feet, Rom. 16. 20.

p. 1997. Add not unto the Word of God, Prov. 30. 6. My meaning is this, believe nothing either for or againſt your ſelves but accoring to the written Word of God, rightly underſtood and applyed. Many queſtion their ſtate, becauſe their Hearts are ſo dead in Prayer; becauſe they find ſo much hardneſs and unaffectedneſs under Ordinances, Mercies, Afflictions; becauſe they fall ſo exceeding ſhort of what they would fain both be and do. But where does the Word tell you, that where there is true Grace all deadneſs and hardneſs of Heart is removed? Or that none are real Saints but who are abſolutely perfect in Holineſs? The Apoſtle Paul found evil preſent with him when about to do that which is good, Rom. 7. 21. And the beleiving Galatians, had fleſh as well as ſpirit, and this fleſh was very active, and luſted againſt the ſpirit ſo that they could not do the things which they would have done, Gal. 5. 17. You have ſpiritual life, elſe you would not have ſpiritual ſenſe to feel and be weary of remainders of corruption; you would not have a will to be, and do good; and ſtill to be and do better; if God had not wrought will this in you.

p. 2008. Be ſure not to thruſt away that conſolation, which the Word of God hands forth to you, but humbly and thankfully accept it. Though the Heart be naturally deceitful above all things, yet ſo far as 'tis renewed it deals truly and ſincerely, and Conſcience being enlightned by the Word of God, is to be credittd in its Teſtimony, 1 Joh. 3. 21. Beloved if our Heart condemn us not, then have we confidence towards God. If therefore upon the ſtricteſt ſearch your Hearts do witneſs for you that there are good things in you towards God, as it was ſaid concerning Ahijah the Son of Jeroboam, 1 King. 14. 13. If you find that God is preferred before the World; that you are willing to receive the Son as the way to the Father, and that you conſent, nay earneſtly deſire to be ſanctified throughout by the Spirit. You ſhould not diſpute againſt your comfort, but gladly accept of the peace of the Goſpel, for you are the Sons of peace. You will grieve the Spirit of God, and add to your own grief, if you will not heed the Scripture ſpeaking plainly for you, and for your relief, and if your Souls refuſe to be comforted, Pſ. 77. 2. Take heed of raſh anſwers of your ſelves that you are rank Hypocrites, and that all the grace you have is but common p. 201or counterfeit; unbeleif is not to decide, but the Word is to judge concerning the ſincerity of Grace, and if the Word ſpeak peace you are not to keep your ſelves under trouble.

9. Hold on in ſelf-proving and praying, and reſolve never to give over trying and crying tell you know you are the Lords, and have the light of his Countenance. Tell him that his favour is better then life: and that you know not how to live, much leſs do you know how to dye, without the ſence of his Love.

Be thankful for hopes and probabilities, but reſt not there, till you can ſpeak as the Spouſe in the Canticles, Chap. 6. 4. I am my Beloveds and my Beloved is mine, And as the Apoſtle Paul does, Gal. 2. 20. The Son of God loved me, and gave himſelf for me. Beg that the Spirit may put all out of queſtion, and ſeal you to the day of Redemption. The Spirits Teſtimony is of abſolute neceſſity, to bring us to an Aſſurance that we are the Children of God. Now this Teſtimony of the Spirit ſuppoſes that we are convinced of Sin and Righteouſneſs; it alſo ſuppoſes, that we are ſanctified in Heart and Life, in a degree; and long for p. 202perfect Holineſs. The Spirit then heightens the actings of Grace, and evidences the Change he has wrought, and makes us plainly to perceive, and feel that we hate our ſin, prize our Redeemer, and Love, and Fear, and Deſire after our God: And this real change in our Heart being evidenced, then our relation unto God is alſo ſhewn; that we are the Children and Heirs of the Lord Almighty, that his love to us is Everlaſting, and his kindneſs ſhall never depart from us. Satans mouth is now ſtopt, and the Spirit cauſes the Conſcience from the Word to be quieted and ſatisfied; clouds are ſcattered, doubts and fears are removed, conſolation is ſtrong, and joy unſpeakable and glorious. Thanks! millions of Thanks be unto God, for the Mighty Comforter! Who gives a check to Hell, and ſays, Let their be Light and Joy, where before there was darkneſs and doubtting, and ſorrow: Who evidences Electing Love from Everlaſting, and cauſes Triumph and Rapture of Spirit, in aſſured expectation of glory to Everlaſting!

10. Let me add one Word more, having attained Aſſurance of the Love of God, Take the right courſe to keep what you have gotten.

p. 203Here I ſhall name a few particulars.

1. Be low in your own Thoughts, if you continue humble, God will continue to revive and comfort you, Eſa. 57. 15.

2. Offer unto your God and Father Thanksgiving. If you are thankful for the light of his countenance, thats the way to have his face ſtill to ſhine upon you.

3. Take heed of preſumptuous ſins, David loſt his joy when he ventured to be unclean and bloody, nay take heed of leſſer ſins, for theſe will dead the Heart, grieve the Holy Ghoſt, and diſpoſe to greater.

4. Be very ſerious in the Ordinances of Chriſt; if the Houſe, if the Table of the Lord be neglected, you will kill your comfort; frequent the Lords Temple, if you would ſee his Beauty, that is, his glorious holineſs, and have a continued ſenſe of his Love, Pſ. 27. 4.

5. Study the unchangeableneſs of Gods Love in Chriſt, and the ſureneſs of his Covenant: This will be matter of perpetual gladneſs, to ſee your ſelves in the Heart, and hands of p. 204the Father, and of Chriſt; from whoſe love none can ſeparate you, Rom. 8. ult. out of whoſe hands none can pluck you, Joh. 10. 28, 29.

6. Walk continually in the fear of God. This is the way to have the Spirits Conſolations, Acts 9. 31. Then had the Churches reſt throughout Judea, and Samaria, and Gallilee, and were edified, and walking in the Fear of God and in the comfort of the Holy Ghoſt, were multiplyed.

7. Uſe this World as not abuſing it, 1 Cor. 7. 31. If you are too much taken with worldly comforts, your ſpiritual ones will abate; but if in reference to earthly things you rejoice as if you rejoyced not, your joy in the Lord will be the greater. Look upon your ſelves as ſtrangers, and that this preſent World is but the Houſe of your Pilgrimage, then Gods ſtatutes will be your Songs, and fill you with the greater joy, Pſal. 119. 54.

8. Husband your time to the beſt advantage, and have the end of time in your eye, Dye daily, 1 Cor. 15. 31. If you think much of your diſſolution, it will make you ſo wiſe as to keep your Evidence for Heaven p. 205clear, and to take heed of blotting them, that you may have them to ſhew when ſtepping into Eternity.

In the ſecond place, I am to direct you how to prove your ſelves before you engage in that Ordinance of the Lords Supper.

To come to the Lords Table is a duty which Chriſt commanded when he was dying. And if the words of a Dying Father, or of adying Friend, are remarked and remembred, how much more the command of a dying Redeemer! The circumſtance of time is very obſervable, which the Apoſtle mentions, 1 Cor. 11. 23, 24. The ſame night in which he was betrayed the Lord Jeſus took the Bread and break it, to ſet forth his own being bruiſed and wounded, killed for the Tranſgreſſions of his People. He bids his Church Do this that they might remember what He their Head had ſuffered for them. When the Paſs-over was inſtituted, and was eaten at Evening, and the Children of Iſrael were brought out of the Land of Aegypt, out of the Houſe of Bondage. Moſes ſays, It was a Night much to be obſerved unto the Lord, Exod. 12. 42. Oh! How much more is p. 206that time to be obſerved when Our Lord Jeſus wrought a far greater and more glori-Redemption and Deliverance, when being himſelf delivered for our offences and raiſed again for our Juſtification, he ſaved his Church from the Wrath of God, the Devils power, the Dominion of ſin, the ſting of Death, and the vengeance of Eternal Fire. Upon the firſt day of the week Chriſt ceaſed from his own works, as God did from his, upon the ſeventh day of the week: There remaineth therefore (the Greek Word is foreign a Sabbath or reſt unto the People of God, Heb. 4. 9, 10.

This Ordinance of the Supper is in no wiſe to be Adminiſtred unto all, though they be never ſo ungodly. We are indeed to Preach the Goſpel to every Creature, but there muſt be at least a profeſſed ſubjection to the Goſpel; or elſe perſons are not to be admitted to this Holy and Heavenly Banquet. Thoſe who are for Railing in the Communion Table, I wiſh they were for a Spiritual Rail of Scripture Diſcipline; and that in the Adminiſtration of theſe ſacred. Myſteries, there were a ſeparation made between the Precious and the Vile. In the more pure and ancient times, two ſorts of Perſons were debarred from the Lords Table, p. 207the Catechumeni and the Lapſi, the ignorant and not well inſtructed in the Faith; and thoſe who had fallen into ſcandalous ſins. And why ſhould either of theſe be admitted now, to eat and drink Judgment to themſelves?

To prevent the incurring of the guilt inſtead of receiving the benefits of the Blood of Chriſt, the Apoſtle preſcribes ſelf-examination.

Now, That he who would be a welcom Gueſt at the Lords Table, may prove himſelf thorowly and to purpoſe; let him ſeriouſly and as in the Preſence of God propoſe unto himſelf theſe following Queſtions.

1. Am I acquainted with or a ſtranger to the great things of the Goſpel? Do I know the Myſtery of God, and of the Father and of chriſt? Or is the black vail of ignorance ſtill upon my Heart? The Apoſtle ſpeaks of ſome who have need to be taught which are the firſt principles of the Oracles of God, Heb. 5. 12. And am not I one of that number? How can I pretend to Faith in Chriſt or Love to God, if I have not ſo much as a notional knowledge of either? p. 208The Communicant muſt have ſome Knowledge of the fundamental Doctrines of the Chriſtian Faith. Here for his better Information I ſhall lay down Ten Principles, which 'tis highly requiſite he ſhould be acquainted with.

1. The Communicant muſt know, That there is a God who is from Everlaſting to Everlaſting and every where preſent, a Spirit of incomprehenſible Wiſdom, Power, Righteouſneſs and Goodneſs, the Maker and Governour of Heaven and Earth, and all the creatures which are therein, Heb. 11. Pſal. 90. 1. Jer. 13. 23. Joh. 4. 24. Rom. 16. ult. Pſ. 147. 5. Pſal. 116. 5. Gen. 2. 1. Dan. 4. 34, 35.

2. This God is but One, and yet he is diſtinguiſhed into the Father, the Son, and the Holy Ghoſt, which have the ſame Godhead, Power, and Eternity, 1 Joh. 5. 7. Matth. 28. 19. 1 Joh. 5. 20. Heb. 9. 14. Act. 5. 4. This Doctrine of the Trinity is revealed, that we may have right conceptions of the True God when we Worſhip him. Excellent is that paſſage of Nazianzen, Orat. 40. foreign, I am not able to understand p. 209One, but I am preſently ſtruck with the brightneſs of Three: I am not able to diſtinguiſh Three, but I am preſently brought back to One again. We are alſo further to take notice how all theſe Three Perſons in the glorious Godhead do concur in that great Salvation, which is brought to light and offered in the Goſpel. The Father ſends the Son to become Man and Mans Saviour; the Son is made Fleſh, and puts away ſin by the Sacrifice of himſelf. The Spirit is ſent to convince men of ſin, and of their need of this Saviour, and to draw them to him, that beleiving in him they may not periſh but have Everlaſting Life.

3. The Communicant muſt know; That Man was at firſt made upright. The firſt Man Adam had his Makers Image when firſt he was made, which Image did conſiſt in Knowledge, Righteouſneſs, and Holineſs, and in having Dominion over the Creatures. A Covenant was made with Adam of Life and Immortality, upon condition of perfect Obeaience, which then he had Power if he would to yeild; and he was threatned with Death if he did Eat of the Tree of Knowledge of Good p. 210and Evil, Eccleſ. 7. ult. Gen. 1. 26. Epheſ. 4. 24. Col. 3. 10. Rom. 10. 5. Gen. 2. 17.

4. The firſt man Adam being a publick perſon, and repreſenting his whole Poſterity, did ſin againſt God in Eating the forbidden Fruit; and all his poſterity, (Immanuel excepted, who being conceived by the Holy Ghoſt was Born of a Virgin) ſinned in him, and are Fallen ſhort of the Glory of God, ſo that all are Born the Children of Wrath, all have corrupted Natures, ſo that they are Reprobate to every thing that is Good, and ſtrongly inclined unto Evil, in Thought, Word, and Deed, and every ſin being a Tranſgreſſion of the Holy Law of the great God, the Deſert and Wages of it is no leſs then Death and Hell. Rom. 5. 14. Gen. 3. 6. Rom. 5. 12. Rom. 3. 23. Luke 1. 35. Epheſ. 2. 3. Gen. 6. 5. 1 Joh. 3. 4. Rom. 6. ult.

5. Jeſus Chriſt the Eternal Son of God did take mans Nature upon him, but was perfectly free from Sin; and ſuffered in that Nature becoming Obedient unto Death, even the Death of the Croſs, and his Blood is ſufficient being the Blood of him that is God and Man, to cleanſe from ſin, and to make peace, and he is p. 211able to ſave unto the utter moſt all that come unto God by him, neither is there Salvation in any other, Heb. 2. 16. Phil. 2. 6, 7, 8. Act. 20. 28. 1 Joh. 1. 7. Col. 1. 20. Heb. 7. 25. Acts 4. 12.

6. The Communicant muſt know, That Chriſt after his Death and Eurial, did riſe again the third day, which ſhewed that the price he paid for his Churches Redemption was ſufficient; and having Forty days converſed upon Earth, with his Diſciples, and been ſeen of ſeveral other Witneſſes, even Five Hundred Brethren at once, at length he did Aſcend into Heaven, and is at the Right Hand of God, to make Interceſſion for them that Beleive in him; and from Heaven where he now is, He ſhall be at laſt revealed with Power and great Glory, to Judge the World in Righteouſneſs, Rom. 4. ult. 1 Cor. 15. 3, 4, 5, 6. Luk. 24. 51. Rom. 8. 34. 2 Theſſ. 1. 7. Matth. 25. 31. Acts 17. 31.

7. Chriſt has three Offices Prophetical, Preistly, and Kingly; As a Prophet he does Teach his Church; and who teacheth like him? As a Preiſt he has made ſatisfaction, and does intercede for them: And as a King p. 212he does Govern and Defend them. And this Church of his are Called, Juſtified, Sanctified, and ſhall be Saved: And though Earth and Hell hate them, yet there ſhall be ſomewhere or other, a Church of Christ always unto the end of the World. Acts 3. 22. Heb. 4. 14. Heb. 10. 14. Rev. 19. 16. Pſ. 3. ult. Rom. 8. 30. 1 Cor. 6. 11. Matth. 28. ult.

8. The Communicant muſt know, That the Holy Ghoſt did move and inſpire the Penman of the Holy Scripture, ſo that 'tis of Divine Authority, and contanis all things needful to be known, beleived, and done; in order to Salvation: The Books of the Old and New Teſtament are to be received as the Word of God. Thoſe therefore that lived under the Old Teſtament had ſome Knowledge of Chriſt and the Goſpel; and were ſaved no other way but by him: But under the New Teſtament, Chriſt and the things of our peace are much more fully revealed, 2 Pet. 1. ult. 2 Tim. 3. 16. Pſ. 19. 7. 2 Tim. 3. 17. Eph. 2. 20. Acts 26. 22, 23. Matth. 13. 17. 2 Cor. 3. 18.

9. There is a New Covenant which God has made with his people who Repent and Beleive, p. 213into which Covenant he has alſo taken their Infant Seed, and therein he has promiſed to be their God, to pardon Sin, to give Grace; after Death to raiſe them up at the Laſt day; and to beſtow upon them Life Everlaſting, and this Covenant as it was under the Old Teſtament confirmed by Circumciſion and the Paſsover, ſo under the New, 'tis confirmed by Baptiſm and the Lords Supper, which two Sacraments are the Seals of it, Heb. 8. 8. 10. 12. Acts 3. 19. Acts 16. 31. Acts 2. 39. Joh. 6. 39. 40. Rom. 6. ult. Rom. 4. 11. 1 Cor. 5. 7. Matth. 28. 19. 1 Cor. 11. 24, 25. 1 Cor. 10. 16.

10. The Communicant muſt know, That the Law of God is not Aboliſhed but Eſtabliſhed by Faith as a Rule of Righteouſneſs for Chriſtians to walk by. And ſincere Obedience to the Law and Goſpel through Chriſt ſhall be Accepted and Rewarded; but thoſe who live and dye Ʋnbeleiving, Impenitent, and Diſobedient, ſhall ſuffer the Vengeance of Eternal Fire; and their Condemnation will be ſoreſt, who have been often offered, but have neglected great Salvation, Rom. 3. ult. 1 Joh. 2. 1. 1 Cor. 15. 58. 1 Pet. 2. 5. 2 Theſſ. 1. 8. 9. Heb. 2. 3.

p. 214Theſe are the Ten Principles of the Chriſtian Religion which the Communicant is to Catechize himſelf about. There muſt be Light in the Head, that is of abſolute neceſſity, though it be not ſufficient; for there muſt be alſo Grace in the Heart, to qualifie a man for the Lords Supper.

2. The Communicant ſhould further examine and ask himſelf this queſtion. Do I apprehend the danger of unworthy Receiving? Is not the guilt of Blood heavy? And what is it then to be guilty of the Blood of God? But if I Eat and Drink unworthily I am guilty of the Body and Blood of the Lord, 1 Cor. 11. 27. What a fearful thing is it to Crucifie the Son of God afreſh? To trample him under Foot, and to eſteem his Blood a common and an unholy thing? My Heart riſes againſt the Jews becauſe they Mocked, Scourged, Buffeted, Crucified the Lord of Life and Glory; but this they did in his Humiliation here upon Earth. And ſhall I dare to put an affront upon him, now he is at the right Hand of the Almighty Majeſty on High? If I Eat and Drink unworthily I pull the Blood p. 215of Chriſt upon my Head inſtead of having my ſin pardoned, and my Heart cleanſed and ſanctified by it, and I Eat and Drink my own damnation.

3. Another queſtion the Communicant ſhould propound to himſelf is this; Have I a right conception of Goſpel Worthineſs? The Worthineſs ſpoken of in the Goſpel, does not imply any Merit or Deſert, for Chriſt the Son is given out of the Tranſcendent Love of God, and with him freely all things, Rom. 8. 32. The Patriarch Jacob Acknowledged he could not lay claim to the leaſt of all Mercies, as a due debt. Our daily Bread is a Gift, and how much more the Bread of Life? Worthineſs therefore is as much as being diſpoſed and made meet to Receive what the Lord in the Supper is willing to beſtow. When we are ſenſible of our own unworthineſs, and guilt, and vileneſs, then we are made meet to be accepted; looking unto the Beloved, and to be Juſtified by his Meritorious Righteouſneſs: When we are ſenſible how weak and empty and diſtempered our Hearts are, then we are Worthy, that is to ſay, made meet to be ſtrengthened and filled, and healed by p. 216the great Phyſitian of Souls, in whom it hath pleaſed the Father all fulneſs ſhould dwell.

4. The Communicant ſhould ask himſelf. Do I look upon admiſſion to the Table of the Lord as a mighty priviledge? He was no leſs then a King of Iſrael, who thought it a great favour to be a doorkeeper in the Houſe of God, and what is it then to be a welcom gueſt at his Table? What is it to be brought into his Banquetting Houſe where the Banner over his People is love, Cant. 2. 4. Our Lord in this Ordinance deals forth Light and Grace, and Comfort bountifully. Here Tears have been dried up, fainting Souls have been revived, and Faith ready to fail hath been ſtrengthned, and languiſhing Hope hath been made lively. The Blood of Jeſus Chriſt being applied, has proved a foreign medicine for every malady, and hath ſent away the ſin diſtreſſed Soul, both clean and calm, both pure and alſo peaceable. Is it not a mighty advantage, and an Heart effecting and endearing ſight, to ſee the Blood and the Love of Chriſt ſtreaming forth together? Here is foreign Love that paſſeth knowledge, Eph. 3. 19. Oh with what confidence may humble and hungry ſouls go to this Jeſus p. 217who is ſo full of Love, and ſo full of all beſides which they Hunger after, he would have none to content themſelves with a little; but his language is, Eat O Friends, Drink yea, Drink abundantly O Beloved. Cant. 5. 1.

5. The Communicant ſhould ask himſelf, Do I know what it is to diſcern the Lords Body? 1 Cor. 11. 29. My bodily Eye beholds the Sacramental Bread and Wine, but have I an Eye to behold ſomething further and better? If the Iſraelites in the Wilderneſs, did behold an Healer and a Saviour when Moſes lifted up the Brazen Serpent; if the Beleivers under the Old Teſtament, did ſee a Meſſiah in the legal ſacrifices; though as yet he was not manifeſted in the Fleſh; ſurely ſince the Son of God is come, and has been actually offered up to bear the ſins of many; ſhall I not behold this Jeſus in the Bread and Wine broken and poured out; where he is ſo evidently ſet forth as Crucified?

What is it to diſcern the Lords Body? Verily 'tis to look beyond the outward Elements to the Body and Blood of Chriſt which thereby are repreſented; and to relye p. 218upon that very Jeſus who was Crucified without the Gates at Jeruſalem, for the Pardon and Mortification of our iniquities in particular; and that our wants of Grace and Strength, and Comfort, may be ſupplyed out of his ſuperabundant fulneſs. Moreover the Beleiver ſhould grow confident, and be perſwaded, that as really as the Bread and Wine are given him; ſo really Chriſt beſtowes himſelf, and his benefits upon him, in this Bleſſed Ordinance. Hark to the Apoſtle, 1 Cor. 10. 16, The cup of Bleſſing which we bleſs is it not the Communion of the Blood of Chriſt? The Bread which we brake, is it not the communion of the Body of Chriſt? The Communicant ſhould ask himſelf, Do I ſee my ſelf loſt in my ſelf, and do I perceive 'tis in vain to hope for Redemption any other way but by the Lord Jeſus? The Apoſtle has a notable expreſſion when he ſpeaks of being ſhut up unto Faith, Gal. 3. 23. Intimating that all other doors are ſhut againſt the Sinner; only the door of Faith in Jeſus Chriſt is open. We cannot reaſonably hope for the Forgiveneſs of ſin, or Juſtification before God any other way but by him, who is ſufficient to be a propitiation for the p. 219ſins of the whole World. There were multitudes of ſacrifices under the old Law, which were appointed by the Lord him ſelf: and yet the ſins of the Sacrificers could be done away by none of them: The Apoſtle tells us plainly, that 'tis impoſſible the Blood of Bulls and Goats ſhould take away ſin, Heb. 10. 4. And if the ſacrifices that were of Divine inſtitution could not do it; ſurely thoſe of humane invention could do it leſſe, though never ſo coſtly, though we ſhould give our first Born for our Tranſgreſſion, the Fruit of our Body for the ſin of our Soul, Mic. 6. 7.

No active Obedience that we can yeild, can juſtifie us before God, for the Apoſtle peremptorily aſſerts that there is no Law given, which can give Life unto him that obeys it, Gal. 3. 21. Nay further our greateſt ſufferings for Righteouſneſs ſake, are inſufficient to be our juſtifying Righteouſneſs. Therefore thoſe who come out of great Tribulation, are ſaid to have waſhed their Robes, not in their own Blood, though that was ſpilt for the Word of God, and the Teſtimony of Jeſus Chriſt, but in the Blood of the Lamb, Rev. 7. 14.

p. 2207. The Communicant ſhould examine and ask himſelf, Am I perſwaded that Jeſus who dyed upon the Croſs, is able to ſave to the uttermoſt and willing to ſave all that come to him? Jeſus is the man who is Gods Fellow, he thought it no Robbery to be equal with God, Pſal. 2. 6. He is indeed the true God and Eternal Life, 1 John 5. 20. Certainly then Help is laid upon One that is mighty and that has ſufficient power to ſave. Jeſus is he who was fore-ordained before the Foundation of the World, 1 Pet. 1. 20. And pitcht upon in Gods purpoſe and decree to be the Redeemer of loſt Man, and at laſt he was made manifeſt; having been Typified and Beleived in long before. He undertook to be Mans Surety, and to pay the price for his Redemption. And juſt when he was dying he cryes out foreign, It is finiſhed, and then gave up the Ghoſt, John 19. 30. As if he had ſaid, I undertook to ſatisfie Divine Juſtice that had been wronged, and to appeaſe the Anger of God which had been provoked by the ſin of man; I undertook to remove the Curſe of the Law, to conquer and Redeem from Death and Hell; and quite to ſpoil the Principalities and Powers of Darkneſs, I undertook to p. 221Ranſom precious Souls that were loſt; and Purchaſe a Church, that may come at laſt to live with me and my Father, and ſhout forth Hallelujahs unto Him that ſits upon the Throne, and unto the Lamb forever! And this great work which I undertook I have now finiſhed.

Doubtleſſe the Lord Jeſus is able to ſave, and his willingneſs he declares abundantly. The Communicant ſhould thus argue with himſelf. O! My soul! Is not Jeſus a Merciful High Preiſt as well as a Mighty Saviour? Behold him Weeping over Jeruſalem, the Inhabitants whereof were Enemies to him, and would not be gathered: And wiſhing they had known the things of their Peace; and will he not with Joy receive thoſe that come to him, and put their Truſt under the ſhaddow of his Wings? Hark does he not ſay, I will give reſt to the weary and heavy laden? Does he not aſſure thee, that thoſe that come to him, he will in no wiſe caſt out? What though thou art utterly unworthy; Chriſt ſaves none but ſuch, for 'tis his deſign that they may cry, Grace, Grace, forevermore.

8. The Communicant ſhould ask himſelf, Do I look upon the New Teſtament and Covenant, p. 222whereof Jeſus is the Mediator as ſure and Everlaſting? David ſpeaks excellently concerning this, 2 sam. 23. 5. God hath made with me an Everlaſting Covenant ordered in all things and ſure; this is all my Salvation and all my deſire. This Covenant is ordered in all things, becauſe the Promiſes of it are ſo admirably ſuited unto the neceſſities of poor ſinners. The Lord here Promiſes Mercy to the Miſerable; Pardon to the Guilty; Cleanſing to the Defiled; Healing to the Diſtempered Soul; Liberty to the Captives; Light to the Blind; Reſt to the Weary; Satisfaction to Empty; Strength to the Weak; Eſtabliſhment to the Wavering; and Salvation to the Loſt: And becauſe all things elſe are inſufficient to make them happy, the Lord Promiſes that he himſelf will be their God, their Father, their Portion, and that forever and ever. And what more can be deſired? Now this Covenant is as ſure as the Word, the Oath, the Seal, the Truth, the Power, the Love, the Blood of God can make it.

This Covenant is ſometimes ſtyled a Teſtament, and in this Teſtament Chriſt has bequeathed the greateſt things unto Beleivers, p. 223here we find the richeſt Legacies that ever were left. The favour of God, the Sanctifying Spirit, a New Heart, Peace of Conſcience, Joy unſpeakable, the good things of this preſent World, Grace to perſevere to the end, and a farr more exceeding and Eternal weight of Glory hereafter, are the things bequeathed by our dying Lord. And the Teſtatour having dyed, the Teſtament is of force, and ſtands firm and faſt forever, Heb. 9. 15, 16, 17. O my Soul! ſhould the Communicant then ſay, Set thy ſelf to Study the Covenant of thy Lord. Conſider how great things are made over, and how firm the ſettlement is! Be pacified, O! My conſcience with the promiſes of Pordon. Embrace O my very Heart, the Promiſes of purity, that by theſe I may be made a partaker of the Divine Nature, and eſcape the Corruption that is in the World through luſt: Rejoice, O! My Soul, in this higheſt Happineſs that God in Chriſt is Thine! And Triumph, O! My Spirit in hope of that Glory that moſt certainly and very ſhortly is to be Revealed!

9. The Communicant ſhould examine and ask himſelf. Am I willing to break the League Eternally between my Heart and my Luſts? Do I conſent to have all the deeds p. 224of the Body mortified without exception? Under the Law the Inticerto Idolatry was to be deſtroyed how neer ſoever. If thy Brother or thy Son, or Daughter or the Wife of thy Boſom, or thy Friend which is as thy own Soul, intice thee ſecretly, ſaying, Let us go after other Gods and ſerve them, thou ſhalt not conſent nor hearken to him, but thou ſhalt ſurely kill him, thy hand ſhall be firſt upon him to put him to Death, and after the Hand of all his People, Deut. 13. 6. 8, 9. And the reaſon is aſſigned, v. 10. Becauſe he ſought to thruſt thee away from the Lord thy God. There is never a ſin or luſt which thou canſt indulge, but the tendency of it is to thruſt thee away from the Lord thy God. No ſin therefore upon any account is to be ſpared. Search thy ſelf therefore for corruption is a lurking thing. Unfeignedly deſire to have all this old Leaven purged out, that thou mayſt be fit to feed on Chriſt the Paſſeover.

Speak thus: O! My Heart! At last lay aſide thy deceitful dealing, and tell me truly as thou wilt anſwer it another day, whether love to ſin is turned into hatred? Doſt thou give conſent that thy pride, thy paſſion, thy unclean affections, thy love of the World, and all p. 225other ſins ſhould be Crucified? Doſt thou ſlight ſinful delights, that thou mayeſt taſte the pleaſantneſs and peace, which is in Wiſdoms wayes? Doſt thou eſteem Godlineſs to be greater gain; then any wickedneſs can yeild? Oh! cheriſh none of thy iniquities, for one ſin allowed, will make the Supper, and all other Ordinances ineffectual to Salvation, and prove thy utter and Eternal Ruine. Juſt as one Dagger thruſt into the Heart, will diſpatch a man as certainly, as if he had as many wounds given him as Caeſar in the Senate, or Attilius Regulus in the nailed Barrel.

10. The Communicant ſhould ask himſelf, Have I a Spiritual Appetite, do I hunger and thirſt after Righteouſneſs? Mat. 5. 6. Do I count Holineſs the Glory of God, and the trueſt Glory of Man? Do I ſee a deformity in wickedneſs, and an excellency in being Righteous? Do I deſire to put on the Lord Jeſus Christ, and that New man which after God is created in Righteouſneſs, and true Holineſs? Eph. 4. 24. Are my prejudice againſt Holineſs removed, as if 'iwere unwiſe, uneaſie, needleſs, and a thraldom to be Holy? O my Soul, what doeſt thou long for, when thou comeſt unto thy Lords Banquet? Is it not p. 226that thy Faith may be ſtrengthened? that thy love to God may be more hot and flaming? Is it not that thy fear may be greater, and more filial? and that thou mayeſt be inabled to follow thy heavenly Father more fully as a dear Child? Is not ſanctifying Grace preferred before Gold that periſhes? doſt thou not long that the new Creature may be more lively in all the actings of it? and that thou mayeſt become ſtronger in Spirit. If it be thus, it is a ſign thy Spiritual Appetite is ſharp and keen; and as the Supper is an ordinance proper and ſuitable to thee; ſo there is enough, and enough to fill thee, and thou ſhalt not be ſent away empty for the promiſe is open thy Mouth wide, and I will All it. Pſal. 82. 10.

11. The Communicant ſhould examine and ask himſelf. Do I count the World but loſs that I may gain Chriſt,? Has he the preeminence in my affections above all things viſible, above all perſons breathing? Where Faith is true, Chriſt is precious, 1 Pet. 2. 7. And Chriſt is not truly prized at all, unleſs he be prized above all. The young man in the Goſpel lacked one thing, and that was the main; Love to Chriſt above his poſſeſſions. Thoſe were not fit to taſte of the Marriage p. 227Supper, who preferred their Oxen and their Farms, and their Merchandize before it. Mat. 22. Our Lord expreſly requires us to undervalue what is deareſt in this World in compariſon of him. Luk. 14. 26. If any man come to me and hate not i. e. leſs Love, his Father and Mother, and Wife, and Children, and Brethren, and Siſters, yea, and his own life alſo, and what can be named dearer? he cannot be my Diſciple.

Speak therefore thus to thy ſelf. O my Soul! has thy Saviour and Lord indeed the higheſt room in thee? Corruptible things as Silver and Gold are unſuitable to thy nature, which is ſpiritual; and were inſufficient to be the price for thy Redemption. The world has often proved a ſnare to thee, but Chriſt is a Saviour; the World is vanity, and leſs then nothing, but Chriſt is all in all: the World has often diſappointed and vexed thee; but Chriſt can eaſe and ſatiate and repleniſh thee. The World, after thou hadſt ruined thy ſelf? was ready to help forward thy deſtruction. But Chriſt has the key of Hell, and can keep thee out of it; and the key of Heaven, and can give thee an abundant entrance into that everlaſting Kingdom. If Chriſt can do more then the World can; nay if Chriſt can do all for a Soul, and the p. 228world can do juſt nothing at all: 'tis but reaſon that Chriſt ſhould infinitely be preferr'd before it.

12. The Communicant ſhould ask himſelf. Am I reconciled to the Commands of God? Am I willing that my Heart ſhould be Tables for the Spirit to write his Laws upon? that I may delight to do the will of God. Do I eſteem not only ſome but all the Lords precepts, concerning, not only ſomethings, but concerning all things to be right? and do I hate every falſe way? Pſ. 119. 128. O my Soul ſpeak, Art thou irritated by the Law of God as formerly? are the motions to ſin ſtronger and more vehement becauſe the law forbids Sin? Or is the Law of God dear to thee? and art thou ready to ſay at the hearing of every Command, Oh that my wayes were directed that I might keep this Statute? The ſtronger Grace is, the commands of God are farther off from being grievous. You may perceive how David was affected towards them, when he ſaid Pſal. 19. 10. More are they to be deſired then Gold, yea then much fine Gold. sweeter alſo then Honey, and the droppings of the Honeycomb. And where Grace is weak, though there be an untoward backwardneſs remaining to yield obedience to the Law: that backwardneſs p. 229is lamented, and a Burthen, and the heart longs to be enlarged, that it may run the wayes of Gods Commandments, Pſal. 119. 32.

13. The Communicant ſhould examine himſelf. Am I willing to receive whatever Chriſt has purchaſed, and is willing to give in this ordinance of the Supper? Is every benefit of Chriſt lookt upon as worthy of all acceptation? All the benefits of Chriſt are dear; ſurely all of them are of great value. And there is not one of them that we can be well without, for theſe benefits are excellently ſuited unto our neceſſities. O my Soul! ſhould the Communicant ſay, thou likeſt the Lord Jeſus as he is made unto thee Righteouſneſs, as he skreens thee from the Wrath of God, and interpoſes between thee and everlaſting vengeance; But doſt thou ſee thy need of his Wiſdom to direct thee in the way of Truth, and to make all the wiles of the subtle Serpent of none effect? And to make thee wiſe to Salvation, and for Eternity? Doſt thou value Chrict as made Sanctification and Redemption? 1 Cor. 1. 30. Doſt thou count deliverance from all Iniquity a great and deſirable part of Redemption? and Sanctification a great and deſirable part of Salvation, becauſe hereby thou art ſaved from thy pollutions and defilements? Certainly as p. 230there is no ſin which ſhould be loved, ſo there is nothing in ſin to be liked; and there is no thing in Chriſt but what is highly worthy to be eſteemed.

14. The Communicant ſhould examine and ask himſelf. Am I grieved when I remember what I have done againſt God and the Lord Jeſus? Is it indeed the trouble and Affliction of my Soul, that I have ſo naturally and forwardly, and ſo long rebelled againſt the beſt Lord; and been diſobedient to the beſt Father? Do I mourn and would I mourn a great deal more becauſe I have dared the power of God, ſlighted his preſence, contemned his favour and fellowſhip; hated his holineſs, abuſed the riches of his Grace and Mercy? O my Soul how fooliſh and unwiſe haſt thou been thus to requite the Lord that made and bought thee. How great an evil has it been in it ſelf, and how evil has it been for thee, that thou haſt forſaken the Fountain of Living waters? Mourn that thou haſt left ſuch a God, and mourn the more kindly becauſe ſtill he is willing to receive thee. See O My Soul, how thy ſin has peirced the only Saviour. Behold him in an Agony, behold him ſweating drops of Blood firſt; and after ſhedding all upon the Croſs: See a ſorrowful p. 231Life ending in a Death more lamentable. Harken to thy Redeemer, crying out, My God my God, Why haſt thou forſaken me. Behold the son of Righteouſneſs ſetting in a Cloud, and ſin, thy ſin the cauſe of all this. Break, break hard Heart! Let his Blood and Love together melt thee into Godly ſorrow.

15. The Communicant ſhould Examine himſelf, Am I willing to give to Chriſt whatever he is willing to have? Can I lay all that I have and my ſelf too at his feet? And not complement or diſſemble with him, when I ſay, I and all is at his ſervice? Do I yeild my whole Heart, my whole Man unto my Lord without any reſerve? As Chriſt gave himſelf for me, and gave himſelf to me, ſo am I perſwaded that I cannot diſpoſe of my ſelf better or ſo well, as to give up my ſelf to Him? O My Soul is any thing too much, too good, or good enough for Jeſus? Behold God in the Fleſh, in the Manger, upon the Croſs, and in the Grave, and if he condeſcendded, obeyed, and ſuffered, and purchaſed ſo much for thee, O Be perfect and intire in the reſignation of thy ſelf to him. Thou readeſt of a Nonſuch Convert, 2 King. 23. 25. And that was Joſiah. Like unto him there p. 232was no King before him, that turned unto the Lord with all his heart and with all his Soul, and with all his might, neither after him aroſe there any like him. Surely 'tis thy duty and Intereſt to write after this excellent pattern.

16. The Communicant ſhould ask himſelf. Am I deſirous to be faithful in Gods Covenant to the laſt Breath? Do I count I obtain great mercy when I am made thus faithful? Have I counted the coſt of being a Diſciple? And is my love of the Lord and of Godlineſs greater then my fear of perſecution? Do I diſtruſt my corrupt and timerous Nature, and beg that my Lords Grace may be ſufficient? Look, O My Soul as thy Head did unto the Joy that is ſet before thee, and ſtart not at the Croſs which is the way to the Crown. Perſecution will ſit thee for Heaven, & may ſpeed thee thither. Fear not men ſince the worſt is the beſt they can do; that is, ſet thee by Death out of their reach, and ſend thee to thy Fathers houſe and boſom. Faint not at Troubles, for theſe light afflictions which are but for a moment do work for perſevering Saints a far more exceeding and Eternal weight of Glory, 2 Cor. 4. 17.

p. 23317. The Communicant ſhould Examine himſelf, Am I taught of God to love my Brethren? 1 Theſſ. 4. 9. Bitterneſs and Wrath and Anger and all kinde of Malice is leaven that is to be purged out. All that come to the Table ſhould put on as the Elect of God Holy and Beloved, Bowels of Mercies, Kindneſs, Humbleneſs of mind, Meekneſs, Long-Suffering: Forbearing one another, and Forgiving one another; if any man have a quarrel againſt any, as Chriſt forgave them, ſo alſo ſhould they do: And above all theſe things, they ſhould put on Charity which is the Bond of Perfectneſs, and the Peace of God ſhould rule in their Hearts whereunto they are alſo called in one Body, Col. 3. 12, 13, 14. 15. As there is a repreſentation of the Body of Chriſt in this Ordinance of the Supper, ſo there is ſome ſignification of the Love and Unity that ought to be in the Body Myſtical, that is to ſay, the Church of Chriſt, the Apoſtles Words are plain, 1 Cor. 10. 17. For we being many are one Bread and one Body, for we are all partakers of that one Bread.

p. 234You ſee how you are to prove your ſelves, and what queſtions to propound to your own ſouls, before you come to the Lords Table. And if your Conſciences can anſwer for you before God in the affirmative unto ſuch queſtions as theſe: You may without preſumption conclude that you are the Children of God, that you have a right to come to your Fathers Table, and that the Bread of Life belongs to you.

In the Third place, I am to direct you how you may prove and call your ſelves to an account every day, that you may walk with the greater circumſpection.

The God of Heaven is the Lord of Time, he obſerves how our Time is husbanded whether well or ill; and he can put a period to it when he pleaſes. And if we did ſeriouſly obſerve what fills up our time, ſo many days would not be ſpent and loſt in ſin and vanity. It was an Heathen who ſaid, he had loſt a day, when a day paſſed without doing of good; which ſhews he uſed to reflect upon the actions of every day, whether they were Good or Evil. I would p. 235adviſe you much to obſerve your ſelves. Never any more ſpend a day as if you were never to account for that day, but remember what the Apoſtle Paul ſays, Eph. 5. 16. See then that ye walk circumſpectly not as fools but as wiſe Redeeming the Time. And the Apoſtle Peter gives the like charge, 1 Pet. 1. 17. Paſs the time of your ſojourning here in fear.

Towards the Evening of the day, it will not be amiſs to retire, and laying aſide other buſineſs to converſe with thy ſelf, and ask thy ſelf theſe or ſuch like queſtions.

1. Did I wake with God in the Morning, and in his ſtrength reſolve to walk with God all this day long? Every one of us ſhould reſemble David, who ſaid, How precious are thy thoughts unto me O God! When I awake I am ſtill with thee, Pſal. 139. 17, 18. The firſt Fruits of our Thoughts ſhould be offered up unto God; and if the firſt Fruit be Holy, all the reſt of our Thoughts are the more likely to be free from wickedneſs and vanity. And as the ſoul ſhould be lifted up to the Lord at the very firſt unlocking of the ſenſes; ſo there ſhould be a reſolving p. 236and forecaſting how to pleaſe and glorifie him. Every day we live, the main end of our living ſhould be minded; and that is to honour that God who is our Maker, Benefactour, Saviour, for off him and through him, and to him are all things, and to him belongs the Glory for ever, Rom. 11. ult.

2. Ask thy ſelf, Did I willingly leave my Bed that I might go to Prayer and ſearch the Word of God? And did I long for and enjoy Communion with God in theſe duties? Many will leave their Beds moſt readily, when they are to go a pleaſant Journey; or when they hope to drive on an advantagious bargain; or when they are to put on their fineſt Clothes. But how few do ſhake off ſleep in a morning, that they may go to the Throne of Grace, where the trueſt, both pleaſure and profit is to be found. David lookt up to Heaven, aſſoon as his Eyes were open, Pſal. 5. 3. My Voice ſhalt thou hear in the morning, O Lord in the morning will I direct my prayer unto Thee, and will look up. Nay he ſays, Pſal. 119. 147. I prevented the dawning of the Morning, and cryed, I hoped in thy Word. Early Prayer and Searching of the Scripture is the way to obtain a p. 237bleſſing at the beginning of the day, the influence of which may be perceived all the day after. Communion with God in the morning may knit the Heart ſo faſt to him as that no Temptation may be able to draw it away from him afterwards.

It was a pretty paſſage of Herbert.

Who read a Chapter when they riſe,

Shall ne're be troubled with ill Eyes.

Indeed Prayer and looking ſeriouſly into the Word of God at firſt, is the way to keep Eyes and Heart, and Hands and Tongue, and feet, and all in order.

3. Ask thy ſelf, Have I walked within my Houſe with a perfect Heart? Praying with them, Edifying of them, and giving no occaſion of offence and ſtumbling to them? There will be the practiſe of Godlineſs in the Houſe, where there is really the power of Godlineſs in the Heart. Every Chriſtian Family ſhould be like Philemons, a Church, Philem. 2. 3. To the Church in thy Houſe, Grace and Peace from God our Father, and the Lord Jeſus Chriſt. A Church implies a joyning together p. 238in that Worſhip and Service which God has commanded. Chriſtian Families being Churches there ought to be an aſſembling of the Family together to pour out joynt Prayers unto God. I and my Houſe we will ſerve the Lord, ſays good old Joſhua, Joſh. 24. 15. I know Abraham, ſays God, that he will command his Children, and his Houſhold after him, and they ſhall keep the way of the Lord, Gen. 18. 19. Family Prayer is enjoyned in the Lords Prayer; Give us this day our daily Bread, ſhews plainly that thoſe who ordinarily and daily eat together, ought ordinarily and daily to pray together. The Maſter of a Family has a great truſt committed to him, even all the Souls under his roof, and therefore by Praying with them and for them, by reading of the Holy Scripture, by Counſel and Inſtruction, and by an Holy and excellent example he ſhould endeavour to be beneficial to them, and all the members of the Family ſhould do the duties of their place and relation.

4. Ask thy ſelf, Have I kept my Heart this day with all diligence? The wiſe man gives that precept, Prov. 4. 23. Keep thy Heart with all diligence: And every one p. 239that is wiſe will follow it. The Heart is to be kept for God and Chriſt; there ſhould be a moſt joyful conſent, that the Father and the Son ſhould make their abode there: That the Word of God ſhould be hid there. And the Heart ſhould be kept from Sin and Satan, and this preſent evil World. Keep thy Heart, for without diligent keeping it will be like the ſluggards Field, nothing but what is ſtinking and noyſom will grow in it. Examine, Have the Thoughts of thy Heart been Holy? Has God been frequently, awfully, and delightfully thought on? Have thy Affections been Spiritual, and moſt ſtrongly inclined and carried forth, after Heavenly and Spiritual things? Has Pride, Envy, Anger, and Evil Concupiſcence, and every other Heart Sin been hated? Upon the firſt appearance of ſuch Corruption, haſt thou preſently cryed to Heaven for help, and never ceaſed, till they were gotten under? The difficulty and alſo the excellency of the Chriſtian Religion lies in keeping the Heart pure; the Heart then is in no wiſe at any time to be neglected.

5. Ask thy ſelf, Have I walked and prayed that I might not enter into Temptation? p. 240And eſpecially have I been vigilant againſt my Boſom ſin? 'Tis eaſier by far to keep out of Temptation, then being once entangled to recover out of Temptation. 'Tis eaſier to continue ſtanding then after a fall to riſe again; and the reaſon is becauſe a fall weakens us and diſpoſes unto further falling. Therefore the temper is to be reſiſted at firſt, there ſhould be no parlying with him, but he ſhould meet with an obſtinate deafneſs, an Holy inflexibility and ſtiffneſs; and an utter deteſtation and abhorrency of all his motions.

When we are thus like iron pillars, and like brazen Walls, Hell is confounded, the Devil flies. He fights indeed but he does not prevail againſt us, for the Lord is with us to deliver us, to allude to that, Jer. 1. 18, 19. Eſpecially we ſhould place the ſtrongeſt guard where we are weakeſt: And take heed leſt the ſins of our complexions, and conſtitutions, and the ſins of our Callings and the ſins of the Times prevail; and bring us under guilt and defilement.

6. Ask thy ſelf. Have I done Juſtly and acted as if I loved Mercy? The falſe Balance, p. 241divers meaſures, and the bag with deceitful weights, are an Abomination to God. And every good man will hate them. That we ought to be exactly Juſt and Righteous in our dealings; is deeply engraven on the Heart of man by Nature.

Excellent is that paſſage of an Heathen Poet. Perſius Satyr. 2.

Compoſitum ius fasque animo, ſanctoſque receſſus

Mentis: et incoctum generoſo pectus honeſto.

Haec cedo ut admoveam templis & farre litabo.

The meaning of which verſes, is,

That the meaneſt Sacrifices are acceptable unto God, when the Sacrificer is Juſt and Righteous. But the Word of Grace, does abound in precepts of this kind.

The Goſpel teaches that men ſhould live Soberly and Righteouſly, as well as Godly in this preſent World, Tit. 2. 11, 12. And 1 Theſ. 4. 6. That no man go beyond and deſraud his p. 242Brother in any matter becauſe the Lord is the avenger of all ſuch. If thou wrongeſt another thou doſt thy ſelf a farr greater injury. Diſhoneſt gain will be thy own Eternal loſs without Repentance and Reſtitution according to thy ability.

And as thou ſhouldſt be a practiſer of Juſtice ſo a lover of Mercy. The Lord delights in ſhewing mercy and ſo ſhouldſt thou. Thou oughteſt to be merciful to thy Beaſt, and how much more to thy Brother? And if thou muſt Feed and Clothe the Hungry and naked Bodies of others, according to thy power: Certainly their precious ſouls ſhould ſhare in thy compaſſions, and by wiſe reproofs, faithful advice and frequent Prayer, thou ſhouldſt endeavour to prevent their periſhing Everlaſtingly.

7. Ask thy ſelf, Have I bridled my tongue? If there be not a care to do this all Religion is but vain, Jam. 1. 26. The Apoſtle uſes two excellent ſimilitudes relating to the Tongue, Jam. 3. 3. 4. We put bits in the Horſes Mouthes that they may obey us, And Certainly we ſhould ſet a Watch before the p. 243door of our Lips that we may not offend in the words we ſpeak. Behold alſo the Ships which though they are ſo great and are driven of fierce Winds, yet are they turned about with a very ſmall Helm whither ſoever the Governour liſteth. The Helm of a Ship had need have a skilful hand, and the Tongue of a man had need be wiſely managed. How few make Conſcience of Tongue ſins, who pretend highly to conſcienciouſneſs in other matters? If by our Words we are to be Juſtified and Condemned. Good Lord! How few will be Juſtified, how many will be Condemned at the great day!

Oh Watch over this little member thy Tongue which boaſteth great things. If thy Communication be good to the uſe of Edifying, and which administers Grace to the Hearers; as it ought to be, Eph. 4. 29. Then thy Tongue will be thy Glory, and 'twill be as a Tree of Life to Feed others. But if thy diſcourſe be wicked and vain, thy Glory is turned into ſhame, and thy Tongue is ſet on fire of Hell.

Examine thy ſelf ſtrictly, whether thou doſt abhor lying Words? As one that beleives p. 244all lyers ſhall have their portion in the Lake that burns with Fire and Brimſtone which is the ſecond Death, Rev. 21. 8.

Examine whether thou doſt make Conſcience of Backbiting thy Neighbour, of Receiving and ſpreading a reproach againſt him? If thou art a backbiter, a ſlanderer, a railer, where is thy love to thy Brother, and how canſt thou call thy ſelf a Citizen of Sion? Pſal. 15. 1, 2, 3. Filthy and fooliſh talking, and Jeſting, is unbecoming a Chriſtians mouth, this is to be avoided as well as Oaths and Curſing. And ever remember that in multitude of Words there wanteth not ſin, and therefore what Job ſpeaks unto his Friends. turn it into a petition unto God, Job 6. 24. Teach me and I will hold my Tongue, unleſs my duty oblige to ſpeak to thy Glory.

8. Ask thy ſelf, Have I been ſpiritual in my civil Employments? Was my converſation at all in Heaven, or did I only mind Earthly things all the day long? 'Tis the duty of Chriſtians to have the things of this World, as though they had none of them; to Buy as though they poſſeſſed not, p. 245to uſe this World as not abuſing it, becauſe the faſhion of this World paſſeth away, 1 Cor. 7. 30, 31.

The work of the Calling is to be minded, and to be idle therein is to walk very diſorderly, 2 Theſſ. 3. 11, 12. But yet the working out of our Salvation is to be lookt upon as the main buſineſs of our lives, unto which we ſhould make our other actions to become ſubſervient. As the Grace of God makes a difference between the Chriſtian and another man; ſo the Chriſtian ſhould not only Pray and Hear, but alſo Buy and Sell, and Trade, and deal in the matters of the World after a different manner: He ſhould always be in the Fear of God, always eying his Rule, and act conſcientiouſly: He ſhould be wiſe unto that which is Good, but ſimple concerning Evil: He ſhould not be over eager after, nor truſt in uncertain Riches, nor be highminded becauſe of them: But remember his time on Earth is ſhort, and as he muſt quickly leave the World, ſo he muſt alſo give an account whether he has improved the World to the Glory of God; and by doing of Good with what he has, he has p. 246made unto himſelf, a friend of the Mammon of Ʋnrighteouſneſs, Luke 16. 9.

9. Ask thy ſelf, Have I been careful to Redeem Time? I count my Jewels, my Gold, my Silver too precious to throw about the Streets, but have I not been prodigal and laviſh of time, which is of greater value? and which no price can purchaſe when once 'tis paſt and gone? Thoſe who are in Heaven, how glad are they that they improved Time, and made good proviſion for Eternity! And they who are in Hell, how do they Curſe their Folly in waſting ſuch a Treaſure, and wiſh they had never had either any time or any being, ſince the time which was given them to repent in, was ſpent inmaking themſelves for ever miſerable!

Mark O man how thy time paſſes! How faſt, how conſtantly thy glaſſe runs.

Examine what becomes of all thy time, and unto what account it turns? If the filings of Gold are ſaved, ſurely every parcel of time is highly worth Redeeming. Let things that muſt be done have time ſufficient; p. 247let things that may be done have time convenient, and for thoſe things which ought not to be done, le them have no time at all. In a word ſo number thy dayes as to apply thy Heart unto Wiſdom, Pſal. 90. 12. Every day think of Death which will end all thy days.

10. Ask thy ſelf, Have I received Mercies thankfully, and born Croſſes patiently? A Chriſtians Pilgrimage is chequer-work a mixture of black and white together, ſometimes he may want, ſometimes he may abound: He ſhould know how to do both, as the Apoſtle did, Phil. 4. 12. Mercies are deſigned to be as cords to draw thee, and Afflictions as rods to drive thee nearer unto God; let both attain their end. What high ingratitude is it againſt Heaven and what an injurious diſſervice to thy ſelf, to take the Mercies of God and ſerve thy Luſts and Satan with them? Let every days kindneſs overcome thee, and be ſure to glorifie that God in whoſe hand thy Breath and Life is, and from whoſe hand thou doſt receive every benefit, and in whom is all thy hope of future happineſs. And if he does afflict thee do not murmur, p. 248for whom the Lord Loves he chaſtens, whom he chaſtens he does deſign their profit, and can there be truer profit then to be made in a greater meaſure partakers of the Lords Holineſs? Heb. 12. 6. 10. If thou doſt but wait a while, thou will ſee a light ſome lamp, to follow a ſmoaking Furnace, Gen. 15. 17. An happy iſſue of all thy troubles. Affliction will be a means ſo to clear thy ſight, and cleanſe thy Soul, that thou wilt grant there is reaſon to kiſs the rod, and to acknowledge the faithfulneſs and care of him that uſed it.

11. Ask thy ſelf, How much am I advanced in Heavens way, farther to day then I was yesterday? How many new ſteps have I taken towards the New Jeruſalem? Have I indeed gone forward in the narrow path which leads to Life, or have I ſtood ſtill, or gone backward? 'Tis our duty to grow in Grace, 2 Pet. 3. ult. To follow on to know the Lord, and to follow ſtill harder after him. Our Salvation growes nearer and nearer every day, and therefore our motions ſhould be more ſtrong and ſprightly towards our home and centre.

p. 249Examine every day what Grace thou haſt ſtrengthened, what corruption thou haſt weakned that day? Haſt thou lower thoughts of thy ſelf? And higher thoughts of the Grace of God? Is thy Faith more firm and operative? Is thy love more ardent and conſtraining? Art thou more fit for thy Maſters uſe, and prepared unto every good work, and more meet to be a partaker of the Inheritance of the Saints in Light? That day is certainly loſt in which more Grace is not gained, and in which never a ſtep is taken in the way Everlaſting. Oh! Be ſuch Juſt and Righteous ones as Solomon ſpeaks of, and let your path be as the ſhining Light, which ſhineth more and more unto the perfect day.

12. Ask thy ſelf, Have I waited on God all this day long? Has my dependance been upon him? My expectation of all good from him? And my care to do what is good in his ſight? 'Tis both our duty and our honour to wait on our God continually; as a Servant waits upon his Maſter, as a Son upon his Father. Hark unto David Pſal. 25. Lead me in thy truth, and teach p. 250me for thou art the God of my Salvation, on thee do I wait all the day. We ought to be ſenſible that all our ſprings are in God, and that 'tis the great intereſt and buſineſs of us all to pleaſe him.

Though others live without God in the World, and forget him days without number; yet we ſhould be under the powerful impreſſions of thoſe great Truths. That God is All-Seeing, that God is All-ſufficient, and we ſhould walk before him and be perfect, for the Eyes of the Lord run too and fro through the whole Earth, to ſhew himſelf ſtrong in the behalf of them whoſe Heart is perfect towards him, 2 Chron. 16. 9.

13. Ask thy ſelf, What care have I had to adorn the Goſpel this day, and to win thoſe who are without to a love and liking of Religion? The wicked hate inſtruction and caſt the Word behind them, they will not be at the pains to look into the Book of the Goſpel; and therefore let them be able to read the excellency and the efficacy of the Goſpel, in the lives of thoſe that are Profeſſors. With well doing we ſhould put to ſilence the ignorance of fooliſh men. We p. 251ſhould be Blameleſs and Harmleſs, the Sons of God without Rebuke, in the midſt of a crooked and perverſe Generation, among whom we ſhould ſhine as Lights in the World, Phil. 2. 15.

Calling your ſelves to an Account thus every day, will make the Authority of Conſcience to be more own'd and reveverenced: The Heart will be the better kept within bounds when it knows it muſt be Catechiſed at Evening, and ſeverely chidden for every Tranſgreſſion. By this courſe the practiſe of Repentance will be promoted, if there be a falling into ſin, and we ſhall riſe and recover the ſooner; and if we are enabled to walk before God in Truth from day to day, and keep a Conſcience void of offence, we ſhall the more thankfully and comfortably take notice of the Grace of God in us and with us, by which we are what we are, and which is not beſtowed upon us in vain, 1 Cor. 15. 10.

And if every day we ſhould thus prove ourſelves, Ʋpon the Lords Day we ſhould do it much more. We ſhould not be ſo p. 252Sacrilegious as to waſt any of that hallowed Time. We ſhould examine whether our Hearts took their flight to Heaven at firſt waking and continued there without deſcending all the Day? We ſhould examine whether God had our thoughts and the very cream and ſtrength of our Affections; and the World and the concernments of it were made to ſtand by, while our Hearts did Worſhip? We ſhould examine, whether our diſcourſe was altogether ſpiritual, whether Earthly Employments and Recreations were laid aſide, and whether our Souls did indeed reſt in God and Jeſus Chriſt? And reſiſt Satan, and diſallow of every thing which might be a Diſtraction, Deading, and Diſturbance?

We ſhould ſeriouſly reflect upon our ſecret Duties, and our manner of engaging in publick Ordinances, and ſee whether God was pleaſed and manifeſted his Gracious Preſence, Power, and Love: And whether our Souls were indeed profited and delighted in the Cloſet, in the Family, in the Sanctuary? Every Sabbath is indeed a Golden ſeaſon of Grace, which it much concerns us to improve; and we ſhould be p. 253unſatified unleſſe we endeavour to ſpend it after ſuch a manner, in the Affectionate and delightful admiration and Worſhip of the Lord, as the Saints in Heaven do celebrate an Eternal Sabbath.

ƲSE. IV.

Shall be of Exhortation unto the duty in in the Text, be perſwaded all of you to examine and prove your ſelves. And that the Word of Exhortation may be the more prevalent, it ſhall be particularly directed unto ſeveral ſorts of Perſons.

Firſt,

Let Wicked men that are notoriouſly ungodly prove themſelves. And truly ſuch at the firſt view of themſelves may preſently perceive whoſe they are: Satan works more openly in theſe ſcandalous Children of Diſobedience, and leads them Captive in the ſight of all. Their Curſing and Swearing their hating of Gods Word, and Sabbath, and Meſſengers; their Fornication and Adultery; their Stealing, Injuſtice and Lying; their Covetouſneſs and Drunkenneſs, p. 254and Railing at Religion, and Abhorring all that are ſerious. Theſe things are the Devils Badg and Livery, and plainly declare that ſuch perſon are in the gall of bitterneſs, and in the bond of Iniquity. Oh you that declare your ſin as Sodom and hide it not. You cannot deny your wickedneſs pray be at laſt convinced of it, and think what will be the end of the courſe you are taking.

Let theſe five words of advice be acceptable.

1. Look about you and ſee innumerable Evils compaſſing you about, Pſal. 40. 12. How vaſt is the number, how heinous the nature, and how high and horrid the aggravations of your inquities! Your ſins are as Scarlet and Crimſon, indeed your Treſpaſſes are grown up to the very Heavens, and notwithſtanding your great Abominations, you have been impudent and hardhearted: Your Necks have been like an Iron ſinew, and your Brows Braſs, and your Hearts like an Adamant-ſtone, you have refuſed to be aſhamed and to return: The leaſt of all your ſins is enough to damn you, and ſhould not the conſideration of ſo many, p. 255and ſuch great ones, daunt and fright you? That God who is to judge you, knows what you have done. He has compaſſed your Paths, has heard your words, has lookt into your Hearts, is acquainted with all your wayes, Pſal. 139. 1, 2, 3. And has not forgotten any of your evil works and wickedneſſe. Let all this fill you with trouble and make you tremble.

2. Look within you, and take notice of a Fountain of ſin there. The Lord that ſearches the Heart of man gives it a very bad report, Gen. 6. 5. God ſaw that the Wickedneſs of man was great upon the Earth, and every Imagination of the Thoughts of his Heart was only Evil continually. And Chriſt who knew what was in man, expreſſely tells us that out of the Heart of man proceed all the Evils whereby he is defiled, Matth. 15. 19, 20. Satan indeed is your Enemy and he ſhowes himſelf ſo in Tempting you to Evil; but all your ſins are properly your own Hearts Off-ſpring, the principal blame is to be laid at your own door. Your corrupted natures make you Devils, Tempters, Enemies to your ſelves, deſtroyers of your ſelves, Jam. 1. 14, 15. Every man is Tempted when he is drawn away of his own luſt, p. 256and enticed; then when luſt hath conceived, it bringeth forth Sin, and Sin when finiſhed bringeth forth Death.

3. Look above you, and behold an angry God, a God angry particularly with you, and can you ſtand before his indignation? Take notice of the Mountains quaking, the Hills melting, the Rocks overturned, the Heavens Aſtoniſhed; the Devils trembling, when the Lord is Wrath, and do you think that you can proſper if you harden you ſelves againſt him? His Wrath is revealed from Heaven againſt all Ʋngodlineſs and Ʋnrighteouſneſs of men, Rom. 1. 18. When that Wrath is felt; how heavy will it be found?

4. Look beneath you, and ſee a flaming Furnace: Thats a dreadful fire indeed which never ſhall be quenched, which will always Torment, but never quite conſume, and make an end of thoſe that are burning in it. We read that ſinners muſt dwell with Everlaſting Burnings. Our Lord tells you that in Hell, the Worm dies not and the Fire is not quenched, and he ſays this thrice, nay, p. 257ſix times together, that man may believe and fear, Mar. 9. 43. 48. And into this Hell the wicked ſhall be turned, and all the Nations that forget God, Pſal. 9. 17. This is as certain, as 'tis certain God is true and Powerful and Juſt, and Holy.

5. Look the very worſt of you into the Goſpel, and behold the Lord Jeſus ſtretching forth his hand all the day long even to them that are Disobedient and Gain-ſaying, Rom. 10. 21. Stretching forth the hand, is as much as inviting ſinners to come to him, and offering Salvation to them. He has Juſtified and waſhed and ſanctified, and ſaved as bad as you. And if you will at length conſent to be ſanctified as well as ſaved, and come to him; he will do both for the moſt guilty and defiled among you. Oh! Look to Jeſus whom you have ſlighted, and cry to be drawn to him!

Secondly,

Let meerly Moral men prove themſelves. Theſe have very great need to ſearch themſelves that they may not be undon for ever by ſelf-confidence. When I ſpeak of Morality, p. 258I do not mean an univerſal reſpect unto the precepts of the Moral Law, for ſuch a kind of reſpect, only thoſe who are truly Regenerate and Religious, yeild unto the Lords Commands. But by Morality I underſtand an external Righteouſneſs, and freedom from more groſs and notorious iniquities; ſuch a Moraliſt was the Phariſee, who ſaid, God I thank thee I am not as other men are, Extortioners, Ʋnjuſt, Adulterers, Luke 18. 11. And ſuch Morality was to be found in the Apoſtle Paul, while he was Graceleſs before his Converſion, Touching the Righteouſneſs of the Law I was blameleſſe, ſays he, Phil. 3. 6. Now Perſons upon Examination may know themſelves to be but meerly moral, by theſe following ſigns.

1. Meerly moral men are great ſtrangers to the Corruption of their own Natures. Hereupon they think, themſelves to be whole, and do not apprehend any neceſſity of a new Birth, of having a New Heart given to them. When Nicodemus the Phariſee came to Chriſt, Chriſt told him of the Corruption of Nature, That which is Born of the Fleſh is Fleſh, and except a man be Born p. 259again he cannot ſee the Kingdom of God, Joh. 3. 3. 6. The Apoſtle Paul while a Phariſee was alive in his own Thoughts, though really dead in Treſpaſſes and ſins. Moral men not knowing what they are by Nature, continue ſecurely in a ſtate of Nature; and ſuppoſe they have no need of the Blood and Spirit of Chriſt, whereby alone they might be Juſtified and Renewed in order to Salvation.

2. Meerly moral men, though blameleſs in their Lives, yet their Hearts are allowed to be wicked. The Phariſees of old were againſt actual Murther, but allowed of Malice, Envy and Revenge, they were free from groſs Adultery, but made nothing of Evil Concupiſcence. Therefore our Lord. Matt. 5. does at large ſhew the ſpirituality and extent of the Law of God, and how it lays an obligation upon the very Heart, unto Purity and Meekneſs and Love, as well as requires external Conformity to the Letter of it in the Life and Converſation. What kind of Hearts have theſe Moral men? What Pride and high Thoughts of themſelves, what hatred is allowed to lodge in them? What Ignorance and Contempt of p. 260Communion with the Father and his Son Jeſus Chriſt? How exceeding ſuitable and deſirable are the Wealth, Preferments, and Delights of this World, but their Hearts are meer ſtrangers unto the Love of God, and delight in him, and rejoycing in Chriſt Jeſus: And which is worſt of all, they think this is needleſs, and that their Hearts are ſo good they need not be changed and made better.

3. Meerly Moral men do reſt in their own External Righteouſneſs, and reſt upon it. They are confident that good living, and giving every man his due, is enough; though the mean while the World, and the God of this World fill their Hearts. They act as if that Precept were not in the Bible, My Son give me thy Heart, Prov. 23. 26. As if they had never read of Davids practiſe, Pſal. 25. 1. Ʋnto thee, O Lord, do I lift up my Soul. And as they reſt in their own external Righteouſneſs, as if inward Holineſs were not required; ſo they reſt and rely upon it, as if this were enough to juſtifie them before God and to purchaſe their acceptance and Salvation: But this ruines them, and p. 261cuts them ſhort of the Righteouſneſs of the Son of God, Rom. 10. 3, 4. For they being Ignorant of Gods Righteouſneſs, and going about to eſtabliſh their own Righteouſneſs, have not ſubmitted themſelves to the Righteouſneſs of God, for Chriſt is the end of the Law for Righteouſneſs to every one that Beleiveth.

Thus you meerly moral men may know your ſelves. And oh! That you would be adviſed,

1. To Conſider that Morality can neither juſtifie it ſelf nor you; It cannot juſtifie it ſelf becauſe 'tis meerly external, a piece of Pageantry and Hypocriſie for want of inward purity, and how then can it juſtifie you before that God who is ſo glorious in Righteouſneſs and Holineſs; You certainly ſtand in need of Chriſt as well as the greateſt ſinners in the World, and muſt needs to Hell without Him. The Apoſtle Paul was a great Moraliſt before he was a Chriſtian, but when his Eyes were open, Chriſt was valued as the onelyonly Juſtifier and Saviour of ſinful and loſt man, and ſays he, I deſire to be found in Him not having my own Righteouſneſs, Phil. 3. 9.

p. 2622. Pray that the Commandment may come with Power, and ſhew your ſins even thoſe that lye hid in your very Hearts, and make you ſenſible of your damned and loſt Eſtate, Rom. 7. 9. I was alive without the Law once but when the Commandement came ſin revived and I died. Notwithſtanding all my confidence of my Goodneſs and good Eſtate before I ſaw my ſelf by Law a condemned and dead man, and no hope of life without Jeſus a Mediatour.

3. Be ſenſible of the neceſſity of the New-Birth, and cry for the Spirit. Thoſe that are born again are born of the Spirit of God, Joh. 3. 6. That which is born of the Spirit is Spirit. This Spirit God is willing to give to all that ask him, ſeeing indeed their need of him. Begg hard for the Spirit that by him you may be enlightned, convinced of ſin, and ſet at Liberty from it, that you may be drawn to Chriſt, and changed into the glorious image of God, which does conſiſt not in Righteouſneſs meerly external, but in Righteouſneſs and true Holineſs.

p. 263Thirdly,

Let unſound Profeſſors prove themſelves. Why ſhould ſuch entertain a confidence which the Lord will reject? Why ſhould they joyn with a ſubtle Serpent to deceive themſelves? Oh! that they would bring their baſe mettal to the Touchſtone, that they may perceive how vaſtly it differs from pure and tried Gold. And that they would weigh themſelves in the balance of the Sanctuary, that their Conſciences may perceive what reaſon there is that Tekel, ſhould be written upon them, they are weighed in the balance and are found utterly wanting. Now unſound Profeſſors may come this way to a Conviction of their own unſoundneſs.

1. They cannot endure plain dealing. Our Lord tells us that this is the Worlds fault and Condemnation, that they love darkneſs rather then light becauſe their Deeds are Evil. Joh. 3. 19. And unſound Profeſſors being not really come out of the World, no wonder if the Word be diſguſted, that diſcovers and reproves them. Sharp reproof makes us ſound in the Faith, Tit. 1. 13. But ſuch rebukes the unſound cannot bear. Deal p. 264gently ſaid David with the Young Man Abſalont, And this is the Hypocrites Language. Deal gently with my Pride, and ſelfiſhneſs, and darling luſts, and ſinful compliance for ſafety, and profit, and preferment ſake. It ſhews they are bruitiſh and void of true underſtanding becauſe reproof is hated, Prov. 12. 1. He that hateth reproof is bruitiſh.

2. Unſound Profeſſours regard iniquity in their Hearts. Shame and Fear, and hope of repute among men, may curb and reſtrain them from running into the act of ſin, but the inward Love to it is not indeed mortified. It may truly be ſaid concerning the Hypocrite, he abhorreth not evil, Pſal. 36. 4. He may upon ſome accounts be afraid and aſhamed to commit ſin, but he does not hate and abhor to Commit ſin. He ſecretly loves ſome ſin or other, though he hides, both his ſin and his love to it, he does not long for the Death of all.

3. Unſound Profeſſours carry on Carnal deſigns in their profeſſion of Religion, Religion by ſuch is made ſometime a cloak to Covetouſneſs, or to Concupiſcence, or to Maliciouſneſs; they do not deſign the pleaſing and glorifying of God; this end ſways not p. 265with the Heart till Grace is wrought there. But they profeſs Godlineſs, that they may ſin the more plauſibly and unſuſpectedly, and that they may bring about their ſelfiſh projects the more cleverly.

4. Unſound Profeſſours do reliſh only the things of the Fleſh, which ſhews that they are after the Fleſh. Rom. 8. 5. They that are after the Fleſh do mind the things of the Fleſh, and they that are after the Spirit the things of the Spirit. They ſavour not Spiritual things, neither are they troubled at the Carnality of their minds and affections, nor do they deſire to be made ſpiritually minded:

Now you who are thus convicted to be Hypocritical and unſound Profeſſours, I beſeech you remember.

1. God looks into you, He that hates ſin moſt perfectly and will puniſh it moſt ſeverely, knows how ſinful you are. If all things are open and naked to his view, ſurely he looks into the painted and whited ſepulchre, and beholds, all the filthineſs and rottenneſs that is within it.

p. 2662. Hypocriſie is very hateful to God, His Eye and Knowledge is diſregarded by the Hypocrite; his hand is not feared, his Grace and Goodneſs horribly contemned and abuſed. And all this the Hypocrite does to Gods very face, in his very Houſe, while he is bowing the knee before him, and giving a great many good words to him, and ſeems very devout in his ſervice.

3. Hypocriſie will be at laſt detected. When thou art diſtracted by a Diſeaſe, or wounded in thy Conſcience thou mayſt be forced to confeſs, thy Injuſtice, Impurity, and other Abominations: But if this be not at the laſt day all will come out to thy Everlaſting Contempt and Confuſion. For God will bring every work into Judgement with every ſecret thing whether it be good or whether it be evil, Eccleſ. 12. 14. Be wiſe therefore O unſound Profeſſors! Diſſemble not with God, deceive not your ſelves, conſent at laſt to be ſearched and ſanctified, and being humbled and aſhamed becauſe of your deceitful dealing with the Lord, and Religion; pray to be made Iſraelites indeed in whom there is no guile.

p. 267Fourthly,

Let ſincere Saints prove themſelves. I have at large given you before the Characters of them who are Saints in ſincerity. They may know themſelves by their coming out from the World, by their preferring the living true and Everlaſting God, in their choice, before all Lying and Dying Vanities, by their thankful acceptance of the Lord Jeſus as a Saviour, and Redeemer from all iniquity, as well as from the wrath that is to come. Finally they may be known by their deſires after the Grace of God in Truth, and to be cleanſed from all filthineſs both of Fleſh and Spirit; and to perfect Holineſs in the Fear of God. Now you who are thus really ſanctified I would counſel in three particulars.

1. Acknowledge that the Grace of God has made you what you are, that you are Called, Juſtified, Adopted, changed into the Image of your heavenly Father, is owing to the rich and glorious Grace of God. This makes the difference between the Children of God, and the Children of Diſobedience. What have you that you have not received? 1 Cor. 4. 7. And what have you received but what you were in your ſelves utterly unworthy to receive?

p. 2682. Be ſenſible that that Grace which has begun muſt perfect that which does concern you. That picture which was begun by Apelles could not be perfected by the hand of any other. Look therefore unto the Author to be the finiſher of your Faith, Heb. 12. 2. And truly you are encouraged to a more firm relyance, by what the Apoſtle ſpeaks, Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you, will perform it unto the day of Jeſus Chriſt.

3. Do nothing unbecoming your preſent State and Relation, and future hopes. You are highly favoured, the Lord is with you. You are advanced to be the Children of the Lord Almighty, to be the Heirs of Life and Glory, and Joint-heirs with Chriſt himſelf, to be Kings and Prieſts unto God. Let there be an Holy Majeſty in your Converſations, rejoice and work Righteouſneſs. Count it below you to be proud and highminded; below you to mind Earthly things, or to do any thing that looks like ſerving Sin and Satan.

4. Having attained unto peace take heed of breaking it. Aſſurance may much more p. 269eaſily be loſt then gained. There muſt be all diligence to get it; but negligence may loſe it. After the Prince of Peace has ſpoken to thy Heart, and ſaid Peace, be ſtill. Oh! do nothing to raiſe a new ſtorm and tempeſt in thy Conſcience. But walk very humbly and cloſely with God. That you may live in the trueſt ſenſe pleaſant lives. And may come at laſt to Heaven, which is indeed the fair Haven in a bleſſed Calm; and that of the Pſalmiſt may be verified in you, Pſal. 37. 37. Mark the perfect man and behold the upright, for the end of that man is peace.

Thus have I finiſhed this Subject of Self-Examination, a Duty which the Ungodly mind not, which Hypocrites are afraid and do not care to meddle with, and which if Saints would more frequently and thorowly engage in, there would be leſs unbelief and fear, more joy and Faith in the Church of Chriſt. You that are Saints, In this diſcourſe I have been helping of your Joy. Let it not be hindred by your ſelves. Some cluſters of Canaan might be brought to the Wilderneſs, and more of Heavens joys might be taſted in the Vale of Tears, if the Heirs of Heaven would but take more pains p. 270in ſelf-trial, to clear up their Title. And as for you that are Hypocrites and Ʋnbeleivers, I have don you a kindneſs in telling you what you are, and what you may expect hereafter. If after all, you will put a cheat upon your own ſouls; you muſt be blamed and your ſelves muſt ſmart for it. If you will cry peace and ſafety, till Chriſt himſelf does thunder that ſentence in your ears; Go ye Curſed into Everlaſting fire; Who can help it? Alas! Alas! 'Twill be too late to look up to Heaven, and to look into your ſelves, when the Gulph is fixed between Heaven and you. Let every ſinner therefore try his own ways, and cry to the Lord, to ſearch, and change, and turn his Heart. For 'tis the greateſt Wiſdom to prevent thoſe miſtakes, which will be the miſtakers Eternal ruine, and which after death will be found impoſſible to be corrected.

Herbert. page 105.

p. 271CAnſt he idle? Canſt thou play,

Fooliſh ſoul, who ſinn'd to day?

Rivers run, and ſprings each one

Know their home, and get them gone:

Haſt thou tears, or haſt thou none?

If, poor ſoul, thou haſt no tears,

Would thou hadſt no faults or fears!

Who hath theſe, thoſe ills forbears.

But if yet thou idle be,

Fooliſh Soul who di'd for thee?

Who did leave his Fathers Throne,

To aſſume thy Fleſh and Bone?

Had he life, or had he none?

If he had not liv'd for thee,

Thou hadſt di'd moſt wretchedly;

And two deaths had been thy fee.

He ſo far thy good did plot,

That his own ſelf he forgot.

Did he die, or did he not?

If he had not di'd for thee,

Thou hadſt liv'd in miſery;

Two lives worſe than ten deaths be.

p. 272He that loſeth Gold, though droſs,

Tells to all he meets his croſs:

He that ſins, hath he no loſs?

He that finds a ſilver vein,

Thinks on it, and thinks again;

Brings thy Saviours death no gain?

Who in Heart not ever kneels,

Neither ſin nor Saviour feels.