A Vindication of Godliness, Sermon 2

A Vindication of Godliness · Sermon 2

p. 94John 1. 47.

Behold, an Iſraelite indeed, in whom there i… no guile.

VVE need not go far back, to find ou… the ſenſe of theſe words▪ which they fully enough contain within themſelves▪ …he occaſion of them was this, Philip calls Nathaniel to come to Chriſt; Nathaniel being called, comes; and coming to Chriſt, our Lord gives his Judgment of him.

In the words, we have, 1. A note of Obſervation, Behold: This hints to us two things; 1. That a Nathaniel, a true Iſraelite, is a worthy Sight, worth the obſerving; Behold an Iſraelite. 2. That a Nathaniel is a rare Sight: We do not uſe to put a Behold, on that which we ſee every day.

2. A Deſcription of Nathaniel, and in him, of a… ſincere godly man. 1. He is an Iſraelite; Iſrael was the firſt name of Jacob, who upon his wreſtling, and as a Prince, prevailing with God in Prayer, had this new name given him of God, and was thenceforth called Iſrael; from him, afterwards, the whole generation of the Jewes were called Iſrael; in the new Teſtament, all the People of God were called Iſrael, Gal. 6. 16. Both … the Old Teſtament and the New; Iſraelites we… ſuch as had the account of the People of God▪ whom God hath ſeparated and ſet apart for himſelf, p. 95as his peculiar people, out of all the reſt of the world: ſo that an Iſraelite here, notes, one that belongs to God, a good man.

2. An Iſraelite indeed; foreign, one that's truely an Iſraelite; not after the fleſh, but after the Spirit; not in ſhew and appearance, not in conceit, or his own or others Opinions, but in reality.

3. An Iſraelite without deceit, in whom is no guile; who is no Jugler, or crafty Diſſembler, that did only perſonate, bear the face, and act the part of an Iſraelite, but an honeſt, down-right, plain-hearted Iſraelite.

In all this we have a full deſcription of a ſincere godly man; …e is an Iſraelite, one ſeparated to God, an Iſraelite indeed; not in conceit or fancy, but in truth; not in deceit or guile, but in ſingleneſs of heart.

That which I intend for the foundation, on which to build my diſcourſe, is, An Iſraelite indeed. Thence let the Doctrine be?

Doct. A ſincere godly man is no Phanatick; or, Godlineſs is no fancy. As there is an Iſraelite in conceit, ſo there is an Iſraelite indeed; as there is Godlineſs in ſhew, ſo there is Godlineſs in truth; Godlineſs is no fancy.

The great deſign of Satan and his Inſtruments is againſt Godlineſs, to reſiſt it, diſgrace it, and if it were poſſible, to root it out from under Heaven: And becauſe whilſt Godlineſs appears to be, what indeed it is, in its own luſtre, glory, and excellency; all ſuch attempts againſt it, are like to be …ain and ineffectual: therefore the plot is, to caſt …miſt before the eyes of this Pur-blinde World, and to make them believe that there is no ſuch …hing, or that it is not what it is; that 'tis a meer p. 96fancy, there is nothing in it: That which Men call Godlineſs is but a conceit, a meer dream of ſome brain-ſick perſons, who thinking themſelves wiſer and holier than the reſt of the World, and being ſtrongly opinionated of their ways, aud intoxicated with their own imaginations, whilſt they would perſwade others that they are in the dark, and under ſtrong deluſions, are moſt of all miſtaken and deluded themſelves.

Now, becauſe this is ſuch a miſchievous Engine, to hinder the propagation of the Goſpel, and to hold men back from that true Godlineſs which is neceſſary to ſalvation, and without which they periſh everlaſtingly: I ſhall through the g…ce of God, prove and make as evident as the light, the truth of the Doctrine propoſed, That Godlineſs is no fancy; and that the ſincereſt, and ſtricteſt Godly men, are moſt unjuſtly and unreaſonably termed Fanaticks, of any perſons in the World. By Godlineſs, I mean, that ſincere and ſtrict profeſſion and practice of Religion, which is above the ſize, and beyond the meaſure of the common ſort of people, who call themſelves Chriſtians, that which the Scripture calls, pure Religion, the power of Godlineſs, walking with God, walking in Spirit, living in all good conſcience.

By a ſincere godly man, accordingly I underſtand, the ſame perſon which I in the foregoing Diſcourſe meant by a preciſe or circumſpect Chriſtian; one that will not adventure his ſoul on that cheap, eaſie, outward, careleſs way of Religion, which the moſt do, but labours to make ſure and thorow work, by ſetting himſelf to live up to the height and exactneſs of thoſe principles of Religion, which he hath received from the Scriptures.

p. 97When I ſay, That Godlineſs is no fancy? by a Fancy, I mean, that which hath no being, but in the imagination; that which hath no foundation in the Scriptures, but is a meer conceit or airy Not… on, a figment of mens owns brains. This is the reproach that the prophane world ca… upon ſtrict godlineſs, That it is a meer fiction, or a dream of mens own hearts, that the inward likeneſs to God, the exact walking with God, living in fellowſhip and communion with God, the joy of God, the life of faith, the Souls exerciſing it ſelf upon God, and the Lord Jeſus, and the like, are meer conceits, there are no ſuch things, but they are mens own dreams and deluſions.

Now, this is that which I ſhall prove and make good to you, That this godlineſs, in its greateſt purity, preciſeneſs, and ſpirituality, is not ſuch an empty thing, but is fully and really that which it aſſerts it ſelf to be, and hath clear foundations in, and an evident conformity to, that good, and acceptable, and perfect will of God, revealed in the Scriptures.

The proofs which I ſhall bring in, ſhall be ſuch as have reſpect to the ſpecial parts of it; where I ſhall make it manifeſt;

1. That the Doctrines and principles of godlineſs are real Truths.

2. That the Duties and comforts of godlineſs are real Duties and comforts.

1. That the Doctrines and principles of godlineſs are real Truths. Wiſdom hath her pillars, Godlineſs is not a Caſtle in the air, but is a building which hath foundations, Hebr. 6. 1. I ſhall inſtance in ſome of the chief of their principles, and ſhew you:

p. 981. Concerning the Being of God, and His Holineſs: That this is a certain truth, that there is a God, and that he is an holy God, and a friend to Holineſs: If there be any real and evident truth in the world, this is a truth, that there is a God: Aut Deus eſt, aut nihil eſt, Either, there is a God, or there is nothing: We may as well ſay, when we ſee the Sun, and the Moon, and Stars, and the motions of them, when we ſet the Earth, and the ſeveral Creatures upon it; when we ſee our ſelves, Men and Women walking up and down thereon, that all this is but conceit, that our eyes deceive us, that our ſelves, and all the things we ſee, are but phantaſ…s, and apparitions, as w… may queſtion whether there be a God, Rom. 1. 20. The inviſible things of him from the Creation of the world are clearly ſeen, being underſtood by the things that are made; even his eternal power and Godhead. And to queſtion whether God be an holy God, is the ſame in effect, as to queſtion whether there be a God; to conceive, that there is a God without Holineſs, is to imagine, that there is a God that is no God: Sin is ſuch a defect and imperfection, as is utterly inconſiſtent with ſuch an infinitely perfect Being; and to queſtion whether God be a Friend to holineſs, is to queſtion, whether he be a Friend to himſelf.

Atheiſme, whatever the fooliſh World ignorantly talk, is the greateſt and moſt notorious Fanaticiſm. Pſal. 14. 1. The Fool ſayes in his heart, there is no God, he fancies there is not: and Prophaneneſs, that cauſes men to conceive of God as not ſo holy and righteous as he is, is next to Atheiſme, Pſal. 50. 21. Theſe things thou haſt done, and I kept ſilence; thou thoughteſt that I was altogether p. 99ſuch a one as thy ſelf, but I will reprove thee, and ſet them in order before thine eyes. Theſe things thou haſt done; Thou haſt done wickedly, haſt been a lyar, a ſlanderer, a drunkard, a partaker with adulterers: And I kept ſilence, I let thee alone, and did not preſently teſtifie my diſlike or diſpleaſure againſt thee, hereupon thou couceitedſt becauſe thou wert let alone in thy fin, and didſt not preſently ſmart for it, that I liked it well enough, and was altogether ſuch a one as thy ſelf: That thou hadſt a God after thine own heart, after thine own ſoul, that was never the leſs a friend to thee, for that thou wert, ſo great a friend to thy luſts and wickedneſs: Thou thoughteſt this, ſuch a foo…iſh conceit thou haſt in thy heart; I, but it was but a conceit; I will make thee know, that I am another manner of God than thou vainly imagineſt, I will have my time for thee, when I will reprove thee for all thy wickedneſs, and convince thee of thy folly, and ſet all thy ſins in order before thee.

Sinners, You that either think that there is no God, or becauſe he keeps ſilence, lets you alone in your ſins, lets you flouriſh and proſper in your wickedneſſe, thereupon conclude; He is a Friend, one that favours looſeneſſe and ungodlineſſe; he will have his time for you, to convince you, and reprove you out of theſe vain conceits, and make you know that he hates and deteſts both you and your wayes; and that he loves that holineſſe, and is a Friend to thoſe holy Ones, which for a time he may ſuffer you to deſpiſe and trample upon. Rev. 3▪ 9. Behold I will make them of the Synagogue of Satan, (which ſay they are Jews and are not, but do lye) behold, I will make them to come and worſhip at thy feet, and to know, that I have loved thee.

p. 100You will not now be perſwaded, but God will make you know whether you will or not, that theſe are they whom he hath loved: Pleaſe your ſelves with your own wayes, and bleſſe your ſelves in your own hearts while you will, continue your confidence, that God is no ſuch enemy to you, that he is not ſo hard and ſevere againſt ungodlineſſe as men ſpeak, that God is a friend to ignorance, formality, licentiouſneſſe, and counts ſuch his beſt Subjects▪ And as for thoſe which make ſuch a talk, and ſuch a ſhew, and keep ſo much ado about holineſſe and ſtrictneſſe, make your ſelves believe, that God is as much againſt them as you; and that he doth not like that men ſhould be ſo fearful of ſin, and watchful againſt ſin, and zealous for holineſſe; that he likes thoſe beſt, that will take their eaſe, and their liberty, and their pleaſure: Yet know, that God will have his time for you to make you of another mind, when he ſhall come to reckon with you, to reprove you, and …t your ſins in order before you.

2. The Doctrines concerning Sin are certain Truths: I ſhall mention but theſe four.

1. That man is a Sinner.

2. That ſin is the greateſt of evils.

3. That ſpiritual ſins are the greatest of ſins.

4. That ſin is the root of all miſery.

1. That Man is a ſinner: A ſinner by nature, a Sinner by practice; in a ſinful ſtate, 1 John. 5. 10. The whole world lyeth in wickedneſſe: Running on in a ſinfuli courſe: Pſal. 14. They are all gone out of the way; that he is univerſally ſinful; this ſowre leav… … hath leavened the whole lump; every part p. 101of man, head, heart, hands, and inſide, outſide, all are full of wounds and bruiſes, and putrifying ſores, Iſa. 1. 6. That man is a great ſinner, Jer. 17. 9. The heart of a man is deſperately wicked; it is become like thoſe bad figs which Jeremiah ſpeaks of, thoſe that were good were very good, and thoſe that were bad were very bad: Pſal. 5. 9. Their inward part is very wickewneſs. 'Tis expreſſed in the abſtract, not wicked, but wickedneſs, and in the plural number, wickedneſſes: There is a complication of all ſorts of wickedneſſes, and ſin is ſo rooted, and (as it were) incorporated into the hearts of men, as if their natures were even tranſubſtantiated into a Maſs of corruption. Is all this but conceit? Gen. 6. 5. God ſaw that the wickedneſs of man was great in the earth, and that every imagination of the thoughts of his heart were only evil continually. [God ſaw] Gods eye cannot be deceived; men may think they ſee what they ſee not, and may not ſee what is before their eyes; But can Gods eyes fail him?

2. That ſin is the greateſt of evils: The Apoſtle to ſet forth the formidable appearance that ſin had by the Law, expreſſes it thus, Rom. 7. 13. That ſin might appear to be ſin: He could find out nothing more evil and odious to expreſs it by, than it ſelf. If he had ſaid, that ſin might appear to be a ſnare, a Serpent, a Viper, a Devil, an Hell that had been much, but yet not enough to ſet forth this evil of evils: Sin never is ſeen in its perfect odiouſneſs, but when it ſhews its own naked face, and looks like it ſelf: We can never know how great an evil ſin is, till we know how good the Lord is, how precious Chriſt is, how precious the Soul of man is, to all which ſin is ſo contrary and deſtructive. p. 102Rom. 8. 7. It is ſaid to be enmity againſt God; God hath no …nemy in the world but ſin, and thoſe whom ſin hath made him. Sin hath ſet all the earth againſt the God of glory. From this enmity which ſin hath filled the hearts of men with, ariſe all their rebellions againſt his word and government; all their unwillingneſs and averſeneſs from his ways, their wearineſs of his ſervice, their frowardneſs, murmurings, impatiences, frettings and inſurrections of heart againſt his diſpenſations & providence. The unrulineſs and ſtubbornneſs of the wills of men, the diſtemper and diſorders of their paſſions and affections, the vanity, vileneſs and confuſion of their thoughts, the defilement and deadneſs of their conſciences, the ebulition of ſo many helliſh luſts, ſetting mens hearts upon all miſchief: Whence is all this, but from ſin that dwells in them?

Sin hath made men very Devils, ſet upon all manner of miſchief, Devils againſt God, hating, reproaching, blaſpheming, curſing, fighting againſt God: There ſhould quickly be no God, nor Heaven, nor Being left, if the wickedneſs of mans heart had power anſwerable to its malice. Devils againſt themſelves, ſet upon the deſtruction and damnation of their own ſouls; there needed not another Devil to attempt and devour them; if God ſhould but let them alone, they would quickly make their diſtruction ſure of themſelves. Devils one against another: There is not one ſinner, but if God ſhould pull up the fluces, and let his wickedneſs have its full courſe, would do his utmoſt to damn all the World, enemies, friends, husbands, wives, children, all ſhould be deſtroyed.

And can there now be a greater evil then this imagined? I, you will ſay, if all this be true it is a p. 103great evil indeed; But may be for all theſe great words there may be no ſuch great matter in it: Why do but conſider what ſin hath done, and cannot be envied, and then you will ſee reaſon to believe all that hath been ſaid: Go to Mount Calvary, and ſee what it hath done there; What was it that ſlew the Lord of glory, that put Ch…ſt to death? Was it not thoſe ſins that were laid upon him? Theſe were his betrayers and murtherers. Theſe were the thorns, the nails, the ſpear that wounded him, the gall and vinegar that was given him to drink: Let the ſweat, the cries, the groans, the blood, the ſoul that were preſſed and poured out by ſin, let theſe ſpeak if too much hath been ſa…d.

Turn aſide from Mount Calvary, and go down to the Valley of Hinnon, lay your ear to the mouth of Tophet, and hearken what work ſin hath done there: What is it that hath filled Hell ſo full already, that hath ſent down Cain and Judas, Ananias and Saphira, with thoſe millions of damned Souls that are already tormented in thoſe flames? Did God damn ſo many Souls for nothing, or for a trifle, inflict ſo great a torment for a ſmall off…nce? What is it that hath caſt them in thither? Was it their righteouſneſs? was it not their iniquities? If you could ſtep down into thoſe Chambers of Death, and ask thoſe wretched creatures, Friends, How came you in hither? What would they anſwer? Oh, it is our ſins that brought us into this place of torment: Oh! it was my covetouſneſs brought me hither, would one ſay: Oh! it was my lying brought me hither ſaies another: Oh! it was my pride, or my paſſion, or my wantonneſs, or my ſloathfuneſs, that brought me hither ſaies a third: Oh ſin, ſin! this is it for which we burn, we roar, we rave, p. 104we dye, we dye eternally. Can there be too much ſaid of the evil of ſin, that hath done all this miſchief?

3. Spiritual ſins are the greateſt of ſins: Soul pollutions are the moſt foul pollutions.

By how much the more excellent the ſoul is above the body in its nature, by ſo much the more vile and miſchievous, being depraved with ſin! The ſoul of man is the prime ſubject of the image of God in man; there was much of God to be ſeen in the body, or externals of man, but the face of God, the glory of God was ſtamped upon his ſoul; the ſoul being corrupted, it became the expreſs image of the Devil: Satan is rudely limb'd, and ſome darker ſhadows of him drawn on the outward man, but he is drawn out to the life in the ſoul; the very face, the heart of Satan, his pride, malice, envy, falſhood is engraven on the heart: A proud heart hath more of the Divel than a proud look; a wanton heart is more vile …an a wanton eye; a murtherous or adulterous heart, is worſe than a murtherous or adulterous act. It is true, when Sin is committed without, it is worſe than when it ſleeps in its cauſes within; and ſin in its birth, is worſe than in its bare conception, and the reaſon▪ is becauſe when ſin is committed, there are both parts the outward and the ſpiritual together, there is the ſin of the hand, and the ſin of the heart too, to make up the murther: But then, if you ſhould diſtinctly conſider, that which the heart hath done towards the murther, and that which the hand hath done, the hearts part would appear to be incomparably the worſt: The ſins of the heart, are the root ſins, the ſpring that ſets all the wheels a going, the fountain that ſets all the ſtreams a running: the p. 105fire that ſets the furnace a ſmoaking: Carnal men make little of outward ſins, nothing of ſpiritual. If they would not be Extortioners, or Oppreſſors, o… Swearers, or Curſers, ſome of them, yet evil thoughts may lodge in them, Luſt may bear the rule in them, Pride, Envy, Ignorance, Atheiſm, Heart-blaſphemy, theſe are ſcarcely accounted evils; What are Thoughts, a little inward diſcontent, anger, and the like, that we ſhould trouble our ſelves with theſe? Oh! You do not know what there may be in a Thought, or a ſecret luſt, there may be a Thouſand evil Words, and actions, in the bowels of a few evil Thoughts; Luſts are big, belly'd, a World of monſtrous births are continually ſpringing forth from them: Belo…d, if you ſhould examine all the wickedneſſes … our lives, Drunkenneſſe, Whoredoms, Lying, Oaths, Perjuries, and ask them one by one, Drunkenneſſe, whence art thou? Adultery, when … comeſt thou? Oaths, Curſes, Lyes, whence are all ye? would they not anſwer with the Apoſtle, Come we not hence, even from thoſe luſts that war in your members? blame not Chriſtians, that they are too much afraid of their own hearts, that they take ſo much pains, ſpend ſo much time about purging, and waſhing, and watching theſe, keeping their thoughts, governing their paſſions, mortifying their luſts; if you do not, they know what there is within them: He that makes nothing of an evil thought, the Divel is like to bring him to ſomething in a little time.

4. Sin is the root of all miſery; the miſeries of this life, of all the diſeaſes, Pains, Torments, tumults, commotions, quarrellings, contentions, Murders, Rapines, Oppreſſions, Wars, Famine, Poverty, p. 106peſtilence, and all ſorts of Calamities that this world groans under, Jer. 2. 17. Haſt thou not procured all theſe things to thy ſelf? that is, by thine iniquities? What a world had this world been had it not been for ſin? A Paradiſe, all the world had been as the garden of the Lord; How great peace had there been, had it not been for this make-bate; How great joy, had it not been for this Tormentor; How great beauty, and order, had it not been for this, which is the deformity and confuſion of all things! What a world is this become by ſin: how full of violence! What Lyons, Tygers, Wolves, are the Inhabitants thereof become one to another! What thorns and bryars are they, ſcratching and tearing one another! What lying, and ſlandering, and defamin… and defrauding, and quarrellings, and fightings, are there broken forth; This earth is even almoſt become an Hell! Whence is all this? the Apoſtle tells us, James 4. 1. From whence come wars, and fighting am…ng you; come they not hence, even from your luſts that war in your members? Sinners lay the blame of all upon righteouſneſs and holineſs, and the knowledge of God and Conſcience, and on ſuch perſons as exerciſe themſelves in keeping a good Conſcience, and walking holily, and working righteouſneſs. Theſe are the troublers, theſe are the diſturbers, theſe are the fire-brands, that ſet all in a combuſtion, though they little think what it is that herein they ſay, To impute the troubles of the earth to righteouſneſs and holineſs, &c. To affirm, as many do, it had been a better world, if it had not been for ſo much preaching and praying, and profeſſing, and keeping ſuch ado about Conſcience, and the like; is all one as to ſay, It p. 107had been a better world if God had not been in fault; we may thank God and his Law; we may thank Chriſt and his Goſpel for all our troubles. But let ſuch blaſphemers know, that 'tis themſelves and their wicked hearts, their atheiſm and ignorance, their idolatries and adulteries, their pride and their covetouſneſs, their lewdneſs and licentiouſneſs, that they owe all their troubles and miſeries to, Lam. 1. Jeruſalem hath-ſinned, therefore is ſhe removed; her adverſares are the cheif, her enemies proſper, her filthineſs is yet in her skirts. Job 8. …1. Can a ruſh grow without mire?

Now from all this it evidently follows,

1. That no ſin can properly be called little.

2. That the Saints mourning for ſin, praying, watching, fearing, ſhunning ſin, with its occaſions, temptations, and very appearances, are not phanatical, but reaſonable ſervices.

Notwithſtanding all this evil that is in ſin, this is it which carnal men make matter of nothing; 'Tis every mans caſe, we are all ſinners, and why ſhould we trouble our ſelves at that which we cannot help; and what a wonder do they make at the poor Saints, that they are ſo fearful, and ſo watchful, and ſo tender, and ſo much troubled when they fall into ſin, counting their fear their folly, and their mourning madneſs, as if it were a meer Scare-crow, or a Bugbear, or as if it were nothing but their own melancholick fancies that they thus trouble themſelves about? what is it that you are afraid of? why can you not be ſo free, and take your liberty as well as others? what hurt is there in a little mirth, in a little freedom, to live as other men do? Oh Sinners, if Samuels Mantle were taken off from this Devils p. 108back, and the vail were taken off from your eyes; if you did but ſee ſin as it is, you would ceaſe your wondering.

Is ſin nothing? Is enmity againſt God▪ his Government, his Being, nothing? Are the fruits of ſin nothing? Is poverty nothing? Is ſword and famine, and peſtilence nothing? Are all the bodily diſeaſes that come upon yon, and the torment of them: Is the Gout, and the Stone, and the ſtrangury, and the pains of Child-bearing nothing? Are death and hell and the …engeance of eternal fire, ſuch ſlight matters? Is the fruit ſo bitter and deadly, and do you think there is ſo little hurt in the root? You may as well count theſe torments, which fin hath brought upon the world, to be conceits, or ſlight matters, as have ſuch thoughts of ſin.

Whoſoever makes nothing of ſin, makes light of Chriſt; whoever fears not, feels not, flies not, mourns not for ſin as the moſt dreadful of evils, regards not God nor his own ſoul. He that hath ſo much wit as to diſpute ſin into a …rifle, hath yet but little underſtanding, and leſſe Religion; He that conceits that a cold (God forgive me) will make him whole of his inward Diſeaſes, or a ſlight (I cry God mercy) will make amends for his actual wickedneſſe, if he prove not himſelf a Phanatick in the end, let the moſt circumſpect Chriſtians paſſe for Phanaticks now.

Sinners, if you will not yet be convinced; if the Scriptures do not convince you, if your eyes and ears do not teach you to underſtand Sins better, take heed, leſt God teach you hereafter, as Gideon taught the men of Succoth, with bryars and thorns with Fire and Brimſton, and fetch his proof from p. 109your bones, and from your bowels, and cauſe the revenging worm, when your pange ſhall come upon you, to bring back the memory of your ſprighted ſins upon you thus: Now ſinner, now wretch, what thinkeſt thou of thy luſt now; of thy pride, and thy jollity, and thy covetouſneſs now? Where are thy ſlight thoughts of all this now? Where's thy vain confidence now, that thou ſhouldeſt go out with all this well enough, that thou ſhouldeſt eſcape well enough, that all the threaning sand woes denounced againſt thee, would come to nothing? Now ſinner learn, and be learning this Leſſon for ever, what a fool thou haſt been in the midſt of all thy high conceipt and boaſtings of thy wiſdom.

3. The Doctrines of Redemption is a real Truth: Need I prove this? That Chriſt is true; the true Meſſiah, true God and true Man; had a true Body, and a true Soul; That his ſayings were true; He was a true Prophet; That his ſufferings were true; He was a true Prieſt; That as he was truly dead, ſo he as truly roſe, aſcended, and is the Lord, both of the dead and of the living, and is a true King; That he hath truly and fully accompliſhed his whole undertaking. Am I ſpeaking to Jewes or Pagans, that I need prove this? Am I not ſpeaking to Chriſtians, who muſt prove themſelves lyars, their profeſſion a lye, and their faith vain, if they deny theſe things? But wherefore was all this? What came Chriſt into the world for? Wherefore was he born? Wherefore did he live, dye, riſe, aſcend? What was the intent of all this? Why, it was, to make a total and bleſſed change upon the miſerable condition, of whomſoever of this ſinful world ſhall embrace and give entertainment to him; 'twas to make this old world new; p. 110this crooked world ſtrait, this miſerable world bleſſed; 'Twas to bring deliverance to the captives, and the opening of the priſon to them that are bound, Iſa. 61. 1. To make an end of ſin, to finiſh tranſgreſſion, and to bring in everlaſting righteouſneſs, Dan. 9. 24. 'Twas to undo all that miſchief which ſin and the Devil hath wrought and brought upon this world, 1 John 3. 8. For this cauſe the Son of God was manifeſted, that he might deſtroy the works of the Devil. 'Twas to aboliſh death, and bring life and immortality to light. 'Twas to redeem from all iniquity, and purifie to himſelf a peculiar people, zealous of good works, Tit. 2. 14. 'Twas, that being delivered from our enemies, we might ſerve him without fear, in holineſs and righteouſneſs, all the dayes of our lives, Luk. 1. 74 75. That they who live, ſhould not henceforth live to themſelves, but to him that dyed for them, and roſe again, 2 Cor. 5. 15. Hereupon ſayes the Apoſtle, Tit. 2. 11, 12. The grace of God, which bringeth ſalvation, teacheth us, that denying all ungodlineſs and worldly l…ſt, we ſhould live righteouſly, ſoberly, and godly in this preſent world. And laſtly, to redeem us, 1 Pet. 1. 4. To an inheritance incorruptible, undefiled, and that fades not away, reſerved in heaven for us. 1. To an inheritance. Chriſtians are not brought out of Egypt, and redeemed from their houſe of bondage, and then left to ſhift for themſelves, or to periſh in the wilderneſs, they are redeemed to an inheritance, they are a purchaſed people, and there is for them a purchaſed poſſeſſion. 2. An incorruptible and undefiled inheritance, an enduring poſſeſſion, and an holy habitation. Holineſs is a great part of the bleſſedneſs of the Saints. Sinners, you p. 111that deſpiſe holineſs, deſpiſe one of the riche ſtjewels in the Crown of glory. 3. Reſerved in heaven; there's the good land where their inheritance lies; that's the Country which Chriſt hath purchaſed for his ranſomed ones; The whole land is theirs, theirs is the Kingdom of Heaven.

This is that Redemption which by the Goſpel is preached unto you; and if Chriſt had failed of performing and accompliſhing of any of all this, he had been but an incompleat and imperfect Redeemer.

By the way, learn what great reaſon there is, that the Goſpel ſhould have better entertainment, than for the moſt part it meets withal in the world; one would think, who conſiders what entertainment it hath, and the Miniſtry of it, that it were ſome diſmal word, and a dreadful errand that it came upon; if Chriſt had come to deſtroy the world, could he have had leſs welcome? If the Goſpel were as the Law, not only a dead, but a killing Leter, a Miniſtration of Death and Condemnation: If the Miniſters of the Goſpel had been Meſſengers ſent up from the bottomleſs Pit, to deceive the Nations, to deſtroy Souls, to drag them down to everlaſting darkneſs, there could hardly have been a greater hate and out-cry, then there is againſt it and them. Surely ſuch a meſſage, and ſuch meſſengers, deſerve better welcome, and better uſage.

But to our purpoſe; You have heard what that Redemption is, which the Goſpel brings us▪ Now doth Chriſt do his work by haives? Deliver out of Priſon, and leave his ranſomed Ones in their vile Priſon-garments; change their Relations, and never change their Conditions, redeem them from death, and not redeem them p. 112from iniquity? Was this the intent of Chriſt in dying for ſinners; that they might play the beaſts and the rebels more ſecurely? Did this grace abound, that ſin might ſuper-abound? Doth the law of faith, make void the law of righteouſneſs? Doth it not eſtabliſh it? What's the import of thoſe ſeveral expreſſions forementioned; That he might redeem from all iniquity, and purifie a peculiar people zealous of good works, that we might ſerve him without fear, in holineſs and righteouſneſs; that they that live, ſhould not live to themſelves▪ but to him that dyed for them, that denying all ungodlineſs, &c. Is not all this included in the redemption which Chriſt hath wrought? And what doth all this import other, then that godlineſs we are pleading for? Is this a part of that which Chriſt hath redeemed us to, and is there nothing in it? Hath Chriſt ſweat, and groaned, and laboured, and travel'd in pain, and all this to bring forth a lye? Hath he dyed to purge, and purifie, and waſh, and cleanſe his people, and when all comes to all, at this nothing but a cheat? Did Chriſt dye but in conceit, and ariſe and aſcend but in conceit? As certain as it is that Chriſt did not barely perſonate a Redeemer, ſo certain it is, that his redeemed do not barely perſonate Saints. Let all the world be Judges, what honour thoſe perſons have for Chriſt, that have no better opinion of the fruits of his Death. Hence it appears.

1. That the Redemption of a ſinner, is the deſtruction of ſin; Chriſt dyed to ſave men from their ſins, not in them, to redeem from iniquity all as well as from wrath.

2. That Redemption and Regeneration are linked together: He that is bought from being a p. 113…lave is born a Son; he that is not partaker of the renewing of the Holy Ghoſt, is not partaker of the Redemption of Chriſt.

The Doctrine of Redemption by Chriſt is abuſed by wilful Sinners, and made to ſerve as their great Plea againſt the neceſſity of Holineſſe: Convince them of ſin, of the neceſſity of turning, of the danger of continuing, and going on, here they preſently take Sanctuary, Chriſt dyed for ſinners; and here they think themſelves ſufficiently ſecured, not only againſt all the threatnings of wrath, but againſt all exhortations to Holineſſe: Argue with them from the Command of God, This is the Will of God, even your Sanctification: …aſt away your tranſgreſſions, why will you dye? turn and live: From the threatnings of God, If ye live after the fleſh ye ſhall dye, &c. Yet this they think will anſwer all Your Arguments, Chriſt dyed for Sinners: I put my truſt in Chriſt, that I ſhall be ſaved. What? truſt in Chriſt, and not turn to Chriſt? Hope to be ſaved by Chriſt, and refuſe to be ſanctified: Will Chriſt redeem thoſe from the Curſe, who will not be redeemed from iniquity? Jer. 7. 9. Will ye ſteal and murther, and commit Adultery, and ſwear falſly, &c. And come and ſtand before me in my Houſe, and ſay we are delivered to do all theſe abominations? Will you do wickedly, walk in all manner of wantonneſſe, laſciviouſneſſe, luſt, exceſſes, &c. and then come and take hold of a Redeemer, as if you were delivered to do all this wickedneſſe? Is my Houſe become a Den of Robbers? Are the Redeemed of the Lord a generation of Rebels, Enemies of all Righteouſneſſe, Lyars, Proud, Covetous, Blaſphemers: Are theſe the followers of the Lamb? p. 114'Tis true, the Apoſtle ſayes, Such were ſome of you, 1 Cor. 6. 11. Yet he adds, But ye are waſhed, but ye are ſanctified, but ye are juſtified, in the Name of our Lord Jeſus, and by the Spirit of our God. Chriſtianity without Godlineſs, this is a fancy indeed: Let every one that nameth the Lord Jeſus depart from iniquity; either turn from iniquity, or talk no more of Chriſt: a Chriſtian and an Infidel are not more foreign than a Chriſtian and a Libertine: Take heed ſinners, and let not the Goſpel undo you, let not Mercy damn you; put not your Faith to do the ſad office of infidelity. Beloved, let it never, be ſaid while the Juſt live, you muſt die by your Faith; this is like to be your caſe, you would never have dared ſo to have ſlighted Holineſs, and perſiſted in ſin, had it not been for your truſt in Chriſt.

You muſt count Chriſt to be no Chriſt, no Redeemer, or but an half, or deceitful Redeemer, if you count your ſelves good Chriſtians while you are yet in your ſins. You muſt have another Chriſt, another Goſpel, ere ever you can be ſaved in your ſinful ſtate, Rom. 8. 1. There is no condemnation to them which are in Jeſus Chriſt, who walk not after the fleſh, but after the Spirit: This is Goſpel, wherein you have the Redeemeds Charter, and the Redeemeds Character: His Charter, He ſhall not come into condemnation, His Character, He walks not after the fleſh, but after the Spirit; that is, He is a man of a godly life. Whom doth the Goſpel ſecure from condemnation? Why, thoſe that are in Chriſt. But who are they? Why, only thoſe who walk not after the fleſh, but after the Spirit: thoſe that walk otherwiſe can have no benefit by the Goſpel. You all ſtand as convicted p. 115malefactors guilty of death; you have ſinned, and what have you to ſay, why you ſhould not dye, and have your ſentence of condemnation paſt upon you? May be you will call for a Pſalm of mercy, my Book, Lord, my Book, the Goſpel will, I hope, ſecure me. No ſinner, thou canſt not have it, thou art one that liveſt after the fleſh, and canſt not have the benefit of the Goſpel. This is the Law, and the Goſpel ſays not one word to reverſe it; If ye live after the fleſh, ye ſhall dye: Chriſt never intended the benefit of his Redemption to any of you, whether you would repent or no, be holy or no: you may as well write for Goſpel this, He that believeth ſhall be damned, as this, He that obeyeth not the Goſpel▪ ſhall be ſaved: And you may as well ſay, that ſinning is ſerving of Chriſt, as that thoſe that live after the fleſh, obey the Goſpel.

4. The Doctrine of Regeneration is a real truth: There are three things moſt evident concerning this:

1. That there is ſuch a change, and that neceſſary to ſalvation.

2. That this is a great and mighty change.

3. That this is an inward and Soul-change.

1. That there is ſuch a grace as Regeneration, and that neceſſary to ſalvation, 1 Joh. 3. 3. Verily, verily, or truly, truly, or certainly, except a man be born again, he cannot ſee the Kingdom of God.

2. That the change that is wrought by Regeneration is a great and a mighty change; it is as p. 116great as the making ſomething of nothing: Regeneration is a new Creation; it is as great as the raiſing up of perſons from death to life. Regeneration is a Reſurrection: You hath he quicked, who were dead in treſpaſſes and ſins, Eph. 2. 1. There is as great a power, as much of Divinity manifeſted in quickning a dead ſoul, as in raiſing a dead body. When God would confirm the faith of the Jews concerning their Converſion and Reſtauration, after their cutting off, which the Apoſtle tells us ſhall be as life from the dead; he evidences that he was able to accompliſh it by his making dry bones to live: Ezek. 37. 3. Can theſe bones live? Son of man, propheſie unto …eſe bones, ſay unto them, Oh ye dry bones hear the Word of the Lord: 'Twas a ſtrange ſervice the Prophet was put upon, but yet …e propheſies; and behold there was a great ſhaking, and bone came to his bone, and they were covered with ſinews, and with fleſh, and the breath of life was breathed into them and they ſtood upon their feet a great Army: Theſe bones, ſaith the Lord, are the houſe of Iſrael and Judah. That is, as they lay in their ſtate of rejection from God; and if the Lord could not have made the bones to live, he had failed of his confirmation of their faith, touching the Redemption of this dead people.

When the Miniſters of the Goſpel are ſent forth to preach to ſinners, it is even as likely a ſervice, as if they had been ſent among the Tombs and the Graves, to propheſie to the Skulls, and the Bones, and the duſt of the dead? And if there were not a Divine and Almighty power accompanying their Miniſtry, their ſucceſſe would be the ſame, as if they had been preaching the beaſts of p. 117…he field into Men, or of Stones attempting to raiſe up Children unto Abraham.

3. It is an Inward Soul-change; Regeneration is …he uniting of dead Souls to Chriſt, Gal. 4. 19. My little Children, of whom I travel in birth, untill Chriſt be formed in you: Here note three things.

1. That the reſult of this union with Chriſt is a new Life, 1 John 5. 12. He that hath the Son hath Life, Generatio unius eſt corruptio alterius.

In this Generation there is a Death and a Life.

1. A Death, Coloſ. 3. 3. Ye are dead, that is, Your ſins are dead, your old man is dead; Our old man is crucified with him, Rom. 6.

2. A Life: There is new ſenſe and motion, there is a living power communicated to ſouls united to Chriſt, whereby they are enabled to move and act in ſuch an holy, ſpiritual and heavenly way, as was impoſſible before. Grace is a living thing, that ſpirits, and animates all the Faculties a new, that puts life into all the duties and performances of the Saints; which though for the matter of them they might have been done before, yet they were but the dead carcaſſes of duties, rather than the things themſelves.

2. This new Life is a n…w Nature; the Saints participation of the Nature of Chriſt, a change of the qualities of the ſoul: they are new Creatures that have paſſed the new Birth: The ſecond Adam as well as the firſt brings forth his Children in his own likeneſs: The divine Birth is the bringing forth of the divine Nature: 2 Pet. 1. 4. As they ſaid vainly, the Gods are come down in the likeneſs of men: It may be here ſaid truly; p. 118Men are raiſed up in the likeneſs of God, renewed after his Image, made partakers of his holineſs: Thoſe that put any thing leſs in this charge than the new creature, make Regeneration to be as very a contradiction as the Popiſh Tranſubſtantiation. Bread is made a God, and yet bread is ſtill: a brute is made a Saint, and yet remains a brute ſtill. A God under the accidents of bread, and a Saint under the qualities of a Swine.

3. This new nature is a glorious nature, comprehending in it that divine light, whereby the Saint… are inabled to underſtand and look into the depths of eternity, the inviſible things of God, the myſteries of the glorious Goſpel, that divine love, and faith, and hope, and the whole train of glorious graces, together with thoſe principles of righteouſneſs, Truth, Mercy, Charity, &c. whereby they are made capable of injoying fellowſhip and communion with God, of bearing his Name, ſhewing forth his Vertues and Praiſes before the world, and doing his will: In ſum, it is the Image of God, the Epiſtle of Chriſt written upon the Tables of their hearts: And thus much thoſe Scriptural expreſſions, New creatures, partakers of the Divine Nature, partakers of his holineſs, children of light, with the life, do ſignifie and import.

What a ſtrange piece of vanity ſhould we make of the Scriptures, if all theſe high and various expreſſions ſhould ſignifie no more than that empty and pitiful thing that carnal men do count their Religion, or godlineſs, that ever that ignorant, Sottiſh, formal, brutiſh generation, which have no more of the knowledge of God than an Heathen, no more of the life of God p. 119than a Stock, no more of Religion, than to ſay over a Prayer by rote; So far from being partakers of the new Nature that they know not whether there be any ſuch thing, or what it is: That ever ſuch a blind, ſenſeleſs multitude ſhould be imagined to be the perſons whom the Scripture means, by new Creatures, the Children of God, the Children of Light, the Images of God: Much more that thoſe that live after the fleſh, who are proud, covetous, ſenſual, filthy, beaſtly in their converſations, yet if they have been baptized, and paſſed under that ſacramental Regeneration, and do but ſay, now and then, I repent, or God forgive me, that theſe alſo are the children of God, and have all that new Birth which is neceſſary to their ſeeing the Kingdom of God, Who can with any colour of reaſon imagine? Such as can make themſelves believe this, have made ſuch a forfeiture of their underſtandings, that they may be like in time to believe, that the Devil is God, and that Hell is Heaven; and may even take up the Alcoran for their Bible, and let the Scriptures go for a Fable.

Sinners, conſider with your ſelves, is there any ſuch thing as the new Birth? Can there be a New Birth, without a New Life? Doth Chriſt bring forth Dead Children, or do dry bones live? Doth the Goſpel bring forth monſtrous births, Children without eyes, without an head, without an heart, or with the heart of a beaſt under the face of a man? Doth it bring forth Serpents, Vipers, Dogs, Swine, for its Children, and muſt the Kingdom of Heaven be peopled with ſuch Inhabitants as theſe? If theſe be the Children of the Kingdom, where or who are the Children of this World? are the Nathaniels, the Iſraelites indeed, in whom there is p. 120no guile: Are theſe the true ſeed, and the Saints ſpurious? are theſe the ſons, and the Saints baſtards?

Or if you will let theſe vile ones of the earth go as none of the ſeed; take the beſt of carnal men, that have the faireſt face of Religion, and form of holineſs, without the in-ſide, the new nature; are theſe they? Is the ſhadow the ſubſtance, and the ſubſtance but a ſhadow? To ſay that the inward life of godlineſs, the ſpirit and ſoul of Chriſtianity, is but a conceit, and this out-ſide is all, this Chriſtianity is as good reaſon, as to affirm, that a picture is a man, and that a living man is but a picture; and as good Divinity as I my ſelf heard Preached at Oxford, about thirty years ſince, by a zealous Advocate, for the lawfulneſs of Sports on the Lords Day; who Preaching about the obſervation of the Sabbath, and diſtinguiſhing betwixt the Subſtantial, and the Circumſtantial duties of that day, ſaid, That Preaching is a Religious Ceremony, Praying is a Religious Ceremony, but bowing at the Name of Jeſus, ſtanding at the Creed and Goſpel, Holy and Religious Feaſting, Holy and Religous Dancing; theſe are the Substantials. Hence it follows,

1. That Regeneration is not a Suppoſitious change, or the counterfeit of a change; there is ſome difference hereby put betwixt perſons and perſons; the Regenerate and the Unregenerate are not one and the ſame, no more than the living and the dead.

2. It is not a bare Relative change, as Juſtification and Adoption are held to be; there is a change of nature wrought by it, and not barely of Relation.

3. It is not a Superficial change, or meerly outward that goes only skin-deep; it is not, as 'tis ſaid concerning Baptiſm, only the waſhing away p. 121of the filth of the fleſh, the cleanſing of the out-ſide, and leaving luſt to reign within: Regeneration is the change of the man, and not barely of the manner.

4. In this change we may read all godlineſs, we may read the uſe of things very much in their beings; we may know wherefore they are much the better, if we underſtand what they are; Gods expectations may he read in his operations; we may underſtand much of our work, by obſerving Gods work upon us: As God, in making men living ſouls, does thereby tell us, he expects other things from them, than from dead ſtocks and ſtones; and in making them reaſonable ſouls, intimates, that he expects they ſhould live other lives than dogs or ſwine, ſo in making them Chriſtians, making them partakers of the Divine Nature, he makes it evident, that he expects they ſhould live another life than other men.

The new life, or life of godlineſs, may be read in our new birth, or new natures: The Regenerate are ſaid, Eph. 2. 10. To be created in Chriſt Jeſus unto good works, which God had before ordained that they ſhould walk in them: Created unto good works, that notes two things.

1. Intended to good works.

2. Fitted to good works.

1. That in their new making, they were intended to good works, this was Gods minde and meaning, he fore-ordained that they ſhould walk in them: He did not ſet up ſuch a light in man to be put under a buſhel; he beſtowed not ſuch a talent on man, to be bound up in a Napkin.

2. That in their new making, they were fitted p. 122to good works, created to good works, that is, they were brought forth in ſuch an holy nature, indued with ſuch a Divine light, ſuch holy principles, powers, affections, diſpoſitions, and inclinations, as fitted them for an holy active life; And this Divine, and excellent ſtructure of this new creature, do both ſignifie what life it is intended to; and that this life to which it is intended▪ is indeed an excellent life; there is ſomething ſure in this godly life; God did not new make men for nothing; and ſomething of worth and real excellency, or elſe he would not have been at ſuch coſt in preparing men for it; if there were no other godly life, than that which the carnal world count godlineſs, there needed no new Creation to fit men for it, What is there in the whole frame of the Religion of the vulgar, but a carnal man may reach to? For the devotional part of it, Saying, or hearing of a prayer, obſerving of dayes, rites and cuſtomes, &c. What great difficulty is there in that? May not a Publican do the ſame? Yea, may not a Harlot, a Drunkard, an Idiot do the ſame? Such devotions will neither diſturb their luſts, nor yet will their luſts diſtate or diſable ſuch devotions; and for the righteouſneſs of it, to love thoſe that love them, to be good neighbours, to be no Extortioners, no Adulterers, &c. there is not ſo very much in that, do not even the Phariſees do the ſame? What do you more than others? ſaid Chriſt to his Diſciples. What ſingular or excellent thing do you? God hath done ſingularly well by you; you are fearfully and wonderfully made (as 'tis true of the natural, ſo much more of your new birth) and curiouſly wrought, not in the lower parts of the earth, but in the higheſt heavens; you p. 133are born from above, God hath done more for you than for others; what do you more than others? Some it may be would have anſwered, What do you more than others? Why, there's no more to be done, all that's done more than others do, is meer fancy or conceit: But beloved, when you look upon that ſapleſs, lifeleſs empty way of Religion, which others are content with, methinks your reaſons ſhould demand, What hath God new-made me, made me partaker of the Divine Nature, of the life of God, for no more but this? hath God given ſuch a glorious Goſpel, raiſed up ſuch a mighty Saviour, who hath ſhed ſuch precious blood, ſent forth ſuch a glorious ſpirit, given commiſſion to ſuch multitudes of heavenly Ambaſſadors, to Preach, perſwade, beſeech, exhort, to travel in birth with me, till Chriſt hath been formed in me, and all this, to bring me to no better a life than this? Surely there is ſomething farther, that the Lord hath been at all this coſt, and built this ſtructure for.

Study this new birth, ſtudy the new▪ Creation more throughly, and if you ſee not the moſt holy, heavenly, ſpiritual converſation that is pleaded for radically and ſeminally in the bowels of it, then let godlineſs paſs for a fancy for ever. Let the Regenerate but live according to their new nature, and if that be not the very godly life we contend with you about, then call us what you will.

5. Faith is no fancy, Hebr. 11. 1. Faith is the ground, or the ſubſiſtence of things hoped for, and the evidence of things not ſeen. It hath a ſure foundation on which it's bottom'd, that ſure word of promiſe, 2 Pet. 1. 19. To the which (ſaith the Apoſtle) ye do well, that ye take heed. There is a believing on p. 124Chriſt for Salvation, and a believing that we ſhall be ſaved by Chriſt; the former is called the direct act of faith, and is the Souls accepting of Chriſt for Lord and Saviour, and an adventuring, an… reſting upon him for life; this is founded on the Rock of Ages, on the veracity and faithfulneſſe of that God that cannot lye, who hath ſaid, John 3. 16. Wh…ſoever believeth on his Son, ſhall not periſh, but have everlaſting life. The latter, in the Saints, is called, The R…flex of Faith, and hath its Foundation, partly on the Word of God without them, partly on the Work of God within them: And this Faith, or rather this Act of Faith, if the former hath been firſt put forth, is ſuch alſo, as will never deceive. As thoſe that truſt in God, becauſe they have the Word and Oath of God, in which two immutable things, it is impoſſible for God to lye, ſhall not be confounded, but have ſtrong conſolation: So thoſe that believe they ſhall be ſaved, becauſe they find their hearts purified; who believe that their names are written in Heaven, becauſe they find the Law and Image of God written. and engraven in their hearts, who believe that they ſhall not come into condemnation, becauſe they are in Chriſt, and walk not after the fleſh, but after the Spirit, who believe they ſhall overcome death, becauſe they have overcome the World; that they ſhall reap in mercy, becauſe they have ſown in righteouſneſſe; that they ſhall reap in joy, becauſe they have ſown in tears; that they ſhall receive the inheritance of Sons, becauſe they have received the Adoption of Sons; who finding themſelves firmly knit and joyned to the Lord, are perſwaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, p. 125nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhall be able to ſeparate them from the love of God, which is in Chriſt Jeſus their Lord. Thoſe, that on ſuch grounds as theſe, believe they ſhall be ſaved, it ſhall certainly be unto them, according to their faith; if it be thus with them indeed; if they be in Chriſt; if they walk not after the fleſh, but after the Sp…it; if their hearts be purified, &c. The Word of the Lord ſtands good and ſure to them, that they ſhall not come into condemnation; and they ſhall as infallibly be ſaved, as if their particular names had been written in the promiſes: The veracity of God ſtands as firmly engaged to make good conditional promiſes, where the condition is fulfilled, as if the promiſe had been abſolute.

There is a faith which is a meer fancy. The faith of Enthuſiaſts… who believe, upon unſcriptural Revelation, who believe above and beſides what is …ritten; the f…ith of Ignorants, whoſe belief is (according to the Athenians workſhip) on the unknown God; the faith of Idlers, who believe they ſhall reſt with Chriſt though they never laboured with him: The faith of the profane, who believe they ſhall be ſaved, though they be not ſanctified, ſuch faith is meer fancy; opinion or preſumption you may call it rather than faith: You that are ignorant, idle, profane, and unſanctified, and yet believe you ſhall be ſaved, you believe a lye; you believe that which God hath never ſaid ſhall be; nay, you believe that which God hath ſaid ſhall never be, Jer. 27. 11. They are a people of no underſtanding, therefore …e that made them will not ſave p. 126them, 1 Cor. 6. 11. Such ſhall never inherit the Kingdom of God. Hear ſinners, hear, God muſt be a lyar, or your faith a lye.

But the faith of God's Elect, ſuch as hath been before deſcribed, this is that precious tryed faith▪ by which whoſoever believes ſhall not be confounded, Chriſtians, you that have obtained ſuch precious faith, a Chriſt-imbrac…ng faith, an heart-purifying, a fleſh-mortifying, a world-conquering faith, you may venture ſafely upon it; if ever this faith deceive you, God hath deceived you, the Scriptures have deceived you▪ Chriſt hath deceived you, who hath prayed (and we may be bold to turn Chriſt's prayer into a promiſe) that this faith fail not; let the Phanatick world laugh, and mock, and call your conſolations deluſions, your confidence conceit, or what they will, let them alone, you muſt give loſers leave to talk and laugh; yet, caſt not away your confidence, which hath great recompence of toward.

6. The Doctrine concerning Good Works, is a certain truth. In this I ſhall ſhew,

Firſt, What we are to underſtand by Good Works; A good work in general, is an holy,▪ or gracious action; to the making up whereof th…ſe four things are neceſſary.

1. The principle muſt be good from which it proceeds, it muſt be from an honeſt and upright heart, for a pure conſcience, from faith unfeigned, &c. Mat. 12. 35. 1 Tim. 1. 5.

2. The matter muſt be good; ſomething that is commended, Micah 6. 8. He hath ſhewed thee, O man, what is good, and what doth the Lord require p. 127of thee? Iſa. 29. 13. Their fear towards me, wa… taught by the precepts of men.

3. The form or manner of doing muſt be good, it muſt be well done; this takes in the con…ideration of all its circumſtances, of time, place, &c.

4. The end muſt be good, it muſt be done to the glory of God, 1 Cor. 10. 31.

As to the particular kinds of Good Works, they are not eaſily to be reckon'd up: The Papiſts talk little of any good works, but the exerciſes of bounty and liberality, in giving Alms, feeding the hungry, cloathing the naked, viſiting and relieving the afflicted, building of Almeſ-houſes, Colledges▪ and the like; upon which they …ufiſt ſo much, as if there were ſcarce any other good works, but ſuch as theſe; but we may not confine them within ſo narrow a compaſs. Good works do ſignifie the ſame with a good life, or a godly life; the doing and obſerving all things which God hath commanded us: Our living holily, honeſtly, circumſpectly, fruitfully, imports the ſame with our doing good works; the exerciſing of all the graces of Chriſt, faith, love, hope, &c. The ſubduing and mortifying of luſt and corruption, the governing our hearts, the governing our tongues, the ordering of our carriages towards God, and towards men; all acts of Religion, Righteouſneſs, Mercy, Charity, Praying, Faſting, Hearing, Sanctifying the Sabbath, Lending, Giving, Forgiving, Peace-making, Inſtructing, Exhorting, Reproving, Denying our ſelves, taking up our Croſs, following Chriſt, Fighting the good fight of Faith, laying up treaſure in heaven, and the like: theſe are good works; every thing is a good work, concerning p. 128which God will ſay at laſt, Well done good and faithful Servant: In all theſe the Lord requires,

1. That we act, Ad extremum virium, to our utmoſt, Eccleſ. 9. 10. What thine hand findeth to do, and ſo what thy head, or thy heart findeth to do, do it with thy might, Tit. 2. 14. Zealous of good works, Rom. 12. 14. Not ſloathful in buſineſs, but ſervent in ſpirit, ſerving the Lord, Col. 1. 10. Fruitful in good works, 1 Cor. 15. ult. Abounding in the work of the Lord.

2. That we act in theſe, Ad extremum vitae; to the end of our dayes, Deut. 6. 2. Fear the Lord thy God, and keep all his ſtatutes, and his Commandments all the dayes of thy life.

3. That we be doing, Per totum vitae curſum, without intermiſſion; there muſt not only be welldoing, but a continuance in well-doing, Rom. 2. God will not have any Chaſms or vacuities in our lives, but every day muſt be filled up with the duties of it; Chriſtians muſt not thin of getting to heaven, perſaltum, they muſt not leap, but walk; they muſt not leap over a duty, nor leap over a day, nulla dies, fine linea. The Law of God doth not allow a day to ſin, not abate us one dayes work. To demand a breathing time from the ſervice of God, is to deſire ſo much time for the ſervice of ſin. We are ever ſerving one Maſter, or the other▪ we are certainly ſerving ſin, when we are not in one way or other, ſerving the Lord.

Secondly, That go…d works are neceſſary: Neceſſary to ſalvation a ſo as though we are not like to be ſaved by our works, yet we cannot be ſaved without them. He that works not, ſhall not eat p. 129bread in the Kingdom of God. The everlaſting Reſt is not for loyterers, but for labourers, Mat▪ 7. 21. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of heaven, but he that doth the Will of my Father which is in heaven. Faith cannot ſave us without works: The Apoſtle tells us, Jam. 2. 26. Faith without works is dead; and a dead faith cannot bring us to life. Therefore the Apoſtle Paul ſo vehemently charges, Tit. 3. 8. This is a faithful ſaying, and theſe things▪ I will that thou affirm conſtantly, that they which have believed in God may be careful to maintain good works, for theſe things are good and profitable to men. Where obſerve the Preface to the cha…ge, This is a faithful ſaying, that is, a true ſaying, and a great truth, a worthy ſaying, worthy to be delivered, worthy to be received, And theſe things, I will that thou affirm conſtantly, or teach conſtantly or ſtrenuouſly, or reſolvedly, be not beaten off from it. Why, what is this great truth? Why, …his is it, That they which have believed in God, as ever they would that their faith ſhould ſtand them in any ſtead, muſt be careful to maintain good works: not only to do good works, but foreign, to maintain, or to excel and abound in good works; theſe things are good and profitable to men.

Now let me demand of all the world, where lies the Phanaticiſme in any of all this? Which of theſe Doctrines is it that is but a conceit? Is it this, that Chriſtians muſt not onelyonly be believers, but must do good wo…ks? Is it this, That they muſt work with all their might, that they muſt be doing to the end of their dayes, that they muſt continue at their work witho…t intermiſſion (that is) that they muſt beſtow no…e p. 130of their time on the Devil▪ but all on God? Or is this the conceit, That this well-doing is neceſſary to our well-being? Let this be granted, that there is no fancy in all this, and I have at once diſpatched my whole undertaking, and if I had no more to ſay, have ſufficiently made it good to you, that ſtrict godlineſſe is no fancy. For this doctrine of good works, which I have laid before you▪ this is Godlineſſe, godlineſſe in the greateſt ſeverity and ſtrictneſſe of it; grant a neceſſity of ſuch a life as this, and you grant all that is deſired. And can any of this be denied? Muſt we ſerve the Lord? To be doing good is the ſame with ſerving God. Muſt we ſerve the Lord only, and wholly, may not ſin claim a ſhare, and now and then ſomething to be done for the Devil? Muſt we ſerve the Lord with all our might, or may leſs ſerve? Conſider that Scripture, Luke 17. 10. When you have done all that you can, ſay, we are unprofitable ſervants, we have done no more than is our duty to do. When we have given unto God all that we owe him, then let the fleſh and the Devil take the reſt.

Beloved, conſider what I have ſaid, and obſerve whether all that diligence, faithfulneſs, zeal, tenderneſs, and preciſeneſs, which the ſtricteſt Chriſtians either do or profeſs, be not included in theſe three things, to ſerve the Lord with all our might, to the end of our dayes, and in a conſtant and continued courſe of godlineſs.

Chriſtians▪ now that you ſee that little weight or reaſon hitherto there appears in this charge of the world▪ againſt us, let us be encouraged to hold faſt, and hold on our holy courſe; let our practiſes be exact according to our principles, and let our principles alone to plead for themſelves; God will p. 131plead for them againſt all the world: Let us no… give occaſion to evil men to charge us with looſeneſs, and then we may give them leave to charge us wit… overmuch ſtrictneſs.

But oh! how much reaſon have we to blame ou… ſelves on the one hand, whileſt they injuriouſly blame us on the other: Too ſtrict, too preciſe, too painful in the work of the Lord? Oh, how ſadly▪ deficient rather are we! How ſpare are our duties how little is our care▪ how uneven are our goings. We need not fear any exceſs where we feel ſo many defects. Oh how ſcanty are our ſervices for our God, how barren are our fields, how thin do our good fruits ſpring up? Sinners charge us with our barrenneſs, and we will joyn with you in the charge: The Lord pardon us, it is but little that we have brought forth; our good fruits are but like the gleanings of the harveſt, here and there an ear, or a poor handful: or like the gleanings of the Olive tree, Iſ. 17. 6. Two or three berries in the top of the uppermoſtbo…gh, four or five in the outmoſt fruitful brancheſ… Bleſſed be God for any thing, but woe to us that there is no more; it is but here a little and there a little, here a line and there a blank, that we have to ſhew. Oh how many Chaſms and Vacuities are there to be found in our courſe? how many empty hours, and empty dayes have we lived, concerning which, if we ſhould have asked, Anima qu…d feciſti …odie, Soul, what account canſt thou give of this dayes work? Inſtead of giving in our Bill we muſt give in a Blank, and write down nothing but Perdidi Perdidi, I have loſt a day more. Oh Brethren, let us take heed of giving in any, more ſuch blank accounts, leſt from our Perdidi we ſhould at laſt come to write down Perii, perii, I am p. 132loſt, I am undone, I have loſt ſo much time, that now I am afraid I have loſt my Sou….

Beloved, whilſt others beſpatter our diligence, let us bewaile our negligence, let us bewail it and amend. If to be ſtrict, and watchful, and fruitful, be to be vile, and fooliſh, let us reſolve with that holy King. We will be more vile then this; we will be more fooliſh then this, if this be folly: whilſt men charge us, that our Religion is fancy, we have no ſuch way to vindicate it, and prove it a reality, but by being more Religious, more ſtrictly ſo, more fruitfully ſo, our fruitfulneſs in good works will be the proof of our ſincerity, and will ſilence our adverſaries calumnies.

Object. But is there ſo much in this Doctrine of good works, and all neceſſary to Salvation, who then can be ſaved? May not a good will ſerve to make … the defects of good Works? We have heard that God accepts the will for the deed and we hope, that though we have done little, yet that this will be accepted, that we have a willing minde.

Sol. Though this be a truth, and may adminiſter comfort of Chriſtians in many caſes, that a willing minde is accepted with God, where there is little done: yet becauſe it hath been by divers much miſtaken and abuſed, and this mi…ke hath probably proved fatal to many a Soul being made uſe of to ſerve for an excuſe of a lazy heart and b…rren life: give me leave before I proceed any farther, to turn aſide a little, and make ſome ſtay upon the conſideration hereof, and to ſhew you in what ſenſe the will may be accepted where the work is not done.

There is a queſtion put amongſt the School-men, whether a will to ſin where the Act follows not, conracts not as great a guilt in the ſight of God, as p. 133both the will and the Act: and Durandus determines it thus, The reaſon why the will to ſin brings not forth the Act, may be twofold, either Propter incompletam & imperſectam voluntatem, becauſe the will is not ſo fully and peremptorily reſolved & ſet upon it, or elſe, Propter impedimentum aliquod, becauſe though the will be fully reſolved upon it, yet there is ſomething that hinders the execution, as it may be, want of power, or opportunity to commit it: now in the firſt caſe ſays he, where the reaſon of the nor acting the ſin, is the incompleatneſs of the Will: ther… the will without the act is not as great a ſin as the will and act together: but if the will were ſo fully reſolved, that it would have brought forth the act, if it had not been hindred, there the guilt is as great, if the ſin be not committed, as if it had been committed.

There may be uſe of this to the determining the preſent qu…on: where there is a will to perform a duty, and yet it is not …ne▪ if the reaſon of the failing be not from the …mpleatneſs of the will, but from ſome unavoid …inderance, there the will is accepted, as if the w…k had been done: where the will is ſo ſtrongly ſet upon a duty, as that it would have brought forth the performance, had it not been for ſome invincible hindrance, it ſhall not fail of acceptance; the reaſon is, becauſe where the defect is not in the will God hath the heart, and whereſoever God hath the heart, there is certain acceptance with God: where the heart is ingaged againſt any particular luſt, and is reſolved upon it, this luſt I muſt mortifie, and through the help of God will ſeek its deſtruction, though it cannot yet compaſs it, yet this reſolution evidences, that the heart is on Gods ſide; it doth not ſide with luſt againſt God, but …des with God againſt luſt, and ſo in all other the p. 134like caſes, 2 Cor. 8. 11. If there be firſt a willing mind, it is accepted according to what a man hath, and not according to what he hath not: He that gives according to what he hath, he that does according to what he hath, and does it heartily, ſhall be accepted undoubtedly. It may be thy caſe may be ſuch ſometimes, that to will may be all thou hast towards a Duty: As for inſtance, when thou haſt a will to ſhew mercy▪ to give an Almes, if thou haſt nothing to give, thy will is all thou haſt. 'Tis true, there may be miſtakes and we are too apt to ſuch miſtakes, to impute our failings in duty to want of ability▪ when they are from want of will. How ordinarily do men thus excuſe their groſſeſt neglects, even when they yield themſelves over to an univerſal, careleſs▪ and idle life, wherein there is not the leaſt care or pains taken to pleaſe or follow God? Why, I do what I can, I can do no more than I can; …ould live a better life, but I cannot, when yet the will is onelyonly in fault; though you can do … than you can, yet if you had a good will to it, you …ight do more than you do.

But ſtill the great queſtion … be, How may, I knovv (in caſe of failings of perſ…ance) whether my will be ſo fully ſet upon my duty, that there would be performance, if it were not hindred, if it were not for vvant of povver or opportunity? I anſwer,

1. There is no pleading want of ability to excuſe a total neglect of godlineſs; if the pretence be, of want of ability to live a godly life in general; I am willing to live a godly life, but cannot, there 'tis certain the defect is in the will; the Spirit of Sanctification, is a Spirit of power, and where the will is once ſavingly renewed by that mighty Spirit, p. 135there is certainly ſuch a power communicated, as will infallibly bring on the ſoul to follow God in a courſe of Godlineſs, whatever particular weakneſſes and failings there may be, 2▪ Tim. 1. 7. God hath not given us a ſpirit of fe…r▪ but of power, and of love, and of a ſound mind, Jer. 42, 20, 21. Ye deſſ…mble in your hearts when you ſent me to the▪ Lord your God, ſaying pray for us, and whatſoever the Lord our God ſhall ſpeak, we will do it. Here was a fair promiſe, what could be ſaid more? whatever the Lord ſhall ſay, we will do▪ and like enough they might have ſome intention to it; but ſayes the Prophet, Ye diſſemble with me all the while; why, how does that appear? why, in the next verſe, ſayes he, I have this day declared it to you, but you have not done any thing, for which the Lord your God ſent me to you. If your hearts had been right, there would have been ſomething done, but you have done nothing.

Beloved, you that ſay you fain would follow God, but cannot; you would fain live a godly life, but do nothing towards i… you would willingly leave off your worldly life… or your fleſhly life, or your idle life, you would fain leave off your drinking, and gaming, and wantonneſs, and betake your ſelves to praying, and repenting, and denying your ſelves, and minding your ſouls▪ and the things of eternity, but you are not able; the meaning is this, you are not willing, you cannot find in your hearts to take up ſuch a courſe, you have ſome velleities, ſome wiſhes, and weak in…linations to godlineſs, but no will to it; if there were a willing mind within, doubtleſs there would be ſome ſign of it in your courſe without. 2. For particular duties, when we are willing to p. 136them, and yet fall ſhort of performance, we may know, that the will would bring forth the acts, were it not for ſome great impediments, 1. When the non-performance of duty brings forth ſorrow and trouble of heart; when it is a grief of mind to us that we cannot doe what we would, Rom. 7. 18, 19, 24. To will is preſent with me, but how to perform that which is good, I finde not, the good that I would doe, &c. Oh wretched man that I am, who ſhall deliver me from the body of this death. That which hindred him was a ſore …urthen to him, under which he groans, and paſ…ionately wiſhes for his redemption and deliverance from it; thoſe who in caſe of …ailings are quiet, and well enough contented, much more, thoſe who are glad of an excuſe, as too often 'tis to be obſerved in many, who when they are put upon …ifficult or diſpl…aſing Duties, are glad they have ſo much to ſay for themſelves, that they are not able or have not opportunity; 'tis …n argument, that little would have been done, …ad they had never ſo great ability.

2. When if we cannot doe the duty, we do what we can towards it. A man that … poor, and can't give an alms to his Brethren in diſtreſſe, yet he can pitty them, pray for them, make their caſe known to others that can relieve them; if he do not what he can, if he do not open his bowels to them, though he cannot open his hand, though he had never ſo much, his poor brother would be like to be little the better. The poor Widow, that caſt in her Mite into the Treaſury, which was all ſhe had; 'twas a ſign ſhe had a large heart, though ſhe gave ſo ſmall a gift, 1 King. 8. 17. David had it in his heart to build an Houſe for God and yet did it not; the Lord hindred him▪ How may it be known that David would indeed (if he p. 137might) have built it? why, by this it appeared, though he might not do it, yet he did what he might towards it; though he might not build, yet he prepared materials for the building. If thou art but a babe in Chriſt, haſt had but a little time, haſt yet but a little underſtanding, a little ſtrength; though thou canſt not follow the Lord in ſuch exactneſſe, not attain to ſuch a fruitful life, as thoſe that are grown and experienced Chriſtians have attained to, yet if whilſt thou art but a child, tho… doſt follow the Lord as a child, according to the meaſure of thine underſtanding and ability, thou art yet unskilful, and performeſt thy duties in a broken manner, but yet thou doſt perform them; thou art weak as a child, but yet art tractable as a child, willing to be led where thou canſt not go: if it be thus with thee, thou netdſt not be diſcouraged; he that whilſt he is but a child, does follow God as a child according to his meaſure, ,tis a ſign that if he were a man, he would follow him as a man.

If you labour under any luſt, or violent paſſion, which it may be flows from your natural complexion, or bodily conſtitution, which whenever its moved and ſtirred, you are not able to ſtand before it: and notwithſtanding, you know it is your duty to mortifie and crucifie it, yet ſtill this is your caſe, that though it be matter of great grief to you, and as a continual thorn in your fleſh, and it be the longing deſire of your ſoul to have it deſtroyed, yet you can do little to it; in this caſe,

1. If your will to be rid of it, bring forth a continuall watching and praying againſt it; if you cannot overcome it, yet you are fighting againſt it; i… it will live in you, yet you will not let it live in peac with you, eſpecially if,

p. 1382. Your ſtriving again it be not altogether without ſucceſs, but brings forth ſome actual reſtraint of it. … as to thoſe outward acts by which it would vent it ſelf; as if you can't overcome paſſion, yet you reſtrain in ſome meaſure your tongue from uttering i… in any angry words: or if you cannot overcome your inward pride, yet you do forbear thoſe ſelf-exalting words, and vain boaſtings, &c. by which that luſt is ſomented; if your heart be ſo ſet againſt it, that it thus ſtrives againſt the luſt within, and does ordinarily reſtrain ſome of its outward actings, you may be ſure, that if you could have your will, it ſhould not be ſuffered to lodge one night more within you.

If you have a ſloathful heart, and are naturally, or by occaſion of any bodily diſtemper, dull, heavy, and unactive, and are ſtill wiſhing for a more active, lively ſpirit, but cannot attain it; yet though your heart be heavy and ſleepy, you will not let it ſleep in quiet, but are frequently jogging, and awakening it, by the moſt ſtirring and quickning conſiderations; if you endeavour to ſerve the Lord with the beſt you have, if what you want in quickneſs and ſprightfulneſs, you labour to make up in ſeriouſneſs, though you make on by a ſlow pace, yet you do go on, why, then know that you have to do with a God, that knows and conſiders your frame, and in this caſe alſo wil accept you, according to what you have, and not according to what you have not.

3. If there be ſome Duties that you are unable to, yet if you be faithful in others, that you can do; if you have not an almes, to give to one that's poor, yet you can give counſel to him, and therein ſhew kindneſs to his ſoul; if you can't p. 139ſo well compoſe your thoughts to any fixed meditation, but are unavoidably perplexed with confuſedneſs and diſtractions, yet you can pray, or you can ſpend the more time in reading; do you do that? If you cannot ſo profitably, or to ſo much ſpiritual advantage, improve Chriſtian ſociety, do you do the more in private, in your more retired and immediate converſe with God. If you want courage or boldneſs to appear for God, in exhorting or reproving others, eſpecially ſuch as are above you, yet you have families wherein you can be bold; what do you do there? to your Children, to your ſervants? Do you inſtruct them, warn and reprove them, &c. though (as before) you can't extend mercy to others in their needs (having not wherewithal) yet are you juſt, and righteous and honeſt, and peaceable in your dealings with, and carriage towards all? If you are juſt, and would be merciful, if you had wherewithal? if you are profitable in your converſing with your families, and would be ſo to others, if you could get up to courage and boldneſs: if you are ſerious, and ſpiritual, and affectionate in ſecret, and have a will to be ſo in ſociety that's an Argument, that your will would bring forth performance there alſo, if it were not hindred.

4. If at ſuch times, when there are not ſuch impediments, we then do, what at another time we cannot; that which we cannot do at ſome times, as in ſickneſs, or in times of deſertion or temptation, may be done at another time, when we are not under ſuch diſadvantages.

Now gather up all theſe together, and then the queſtion will eaſily …e determined.

He that hath a will to walk in all the Duties of p. 140godlineſſe; he that d…es ordinarily walk in the practice of thoſe holy duti…s, which he hath power to do: he that doeth what he can towards thoſe duties which he cannot fully reach to; he that mourns and is grieved in his heart under his failings, this man …ay have ground to conclude, that his ſpirit is ſincerely willing, though his fleſh be weak, and that this willing mind is accepted with God, as if it did really perform: But now, thoſe that pretend to have a good will to godlineſſe, but yet in their general courſe, are carnal & careleſſe, and …here's little or nothing of a godly life to be ſeen; thoſe that do not what they can, that do no…endevour to do what they cannot, that do not mourn under their failings, but are contented and quiet, and ſatisfie themſelves in this, that their will is good, and that God accepts their will for the deed▪ ſuch as theſe do but deceive themſelves, and are not upright before God, nor accepted with him.

7. The Doct…ine of the laſt Judgement, and the different rewards that ſhall then be rendred to thoſe that are ſincerely godly, and all others in the world, is no fancy, but a real truth. I am dealing with Phariſees, not with Sad…uces, and therefore ſhall not need to prove either the Reſurrection or Judgment: My main buſineſſe here, will lye in the proof of the latter part, That the ſincerely godly, ſhall have in the Judgment, a far different reward from all other men.

That God hath appointed a day, in which he will judge the world in righteouſneſs; I hope you will give me leave to believe, that you are already ſatisfied in it; When all the men of this world ſhall have run their courſe; when the Courtly p. 141Gaſl…nts, and the ruffling Royſters; when the proud Minions, and wanton Mimicks, ſhall have acted their glorious parts; when the trampled and contemned Chriſtians ſhall have all run their wear Race; when the laſt Scene ſhall be over, the Sing cleared, the Cu…tains drawn; when the beggars Rags, and the great…ens Robes; when the Warriors Swords, and States men Gowrs ſhall be put off and laid aſide, and the poor oppreſſed ſhall ſtand upon even ground with their mightieſt oppreſſors; when the Kings of the Earth ſhall have laid down the…r Cr…ns, and the Princes their Sceptors; when the Judg…s of the earth ſhall have broken up their Courts, and …heir term is ended; then ſhall the God of glory erect his Tribunal; before which, all perſons, from the leaſt to the greateſt, muſt make their perſonal appearance, have all their ways and actings examined, and conſidered over again, and receive their doom: Then ſhall men return, and diſcern betwixt the righteous and the wicked; betwixt him that ſerved the Lord, and him that ſerved him not; Then ſhall men ſay, Verily, there is a reward for the righteous (a peculiar reward) doubtleſſe be is a God that judgeth in the earth.

If you ask, What ſhall this reward of the righteous be? and what ſhall be the difference betwixt theirs, and the rewards of all others whatſoever? Let theſe following Scriptures be examined, and give in the anſwer, Rom. 2. 6, 7, 8, 9. Who will render to every man according to their deeds, to them, who by patient conti…uing in well doing, ſeek for glory, honour and immortality, eternal life, but to them that are contentious, and obey not the truth, but obey unrighteouſneſſe, indignation, and wrath, tribulation p. 142and anguiſh, upon every ſoul of man that doth evil; of the Jew firſt, and alſo of the Gentile.

The words refer to the laſt Judgment, as appears by the former part of them, Who ſhall render, &c. In the following part, we have the dividing of the Sheep from the Goats; which are both deſcribed, and have their diſtinct rewards appointed to them.

1. We have a deſcription of the Sheep, and what their reward ſhall be; and by their deſcription, theſe Sheep ſhould be the very ſame with Preciſians, or circumſpect Chriſtians:

1. They are ſuch as ſeek for glory, and honour, and immortality; that is, that ſeek for a portion of glory and immortality in the world to come: They leave the Kingdoms of this world to be ſhared among the men of this world, and ſeek for that Kingdom which cannot be ſhaken.

2. They are well-doers, good men, and holy men, men of a good and holy life.

3. They continue in well-doing, they are not good for a fit, but it is the way of their life.

4. They patiently continue: Patience is either,

1. Of Labour, they do not complain, nor are weary of their work, but buckle to it. Or,

2. Of Sufferings; they can bear as well as doe. Or,

3. Of Delay; they are content to ſtay for their reward till hereafter; let others take their portions and their rewards here, they are content to ſtay for theirs till hereafter.

This is the deſcription of the Sheep; and of all the men in the world, who ſhould theſe Sheep be: Can they be any other men then thoſe godly men, that p. 143have been laid open to you? Well, but what is the Reward, which in the Judgement the Lord will render to theſe? Why, it is eternal Life, eternal Glory and bleſſedneſs: to them that by patient continuance in well-doing, &c. he will render eternal Life. This is true, Sinners, this is no conceit, it is a certain truth, and ſuch a truth as you yourſelves muſt be…ieve, before ever you can come to good Heb. 11. 6. He that cometh to God muſt believe that God is, and that he is a rewarder of them that (diligently) ſeek him. Mark it, of them that (diligently) ſeek him. They are the ſame men you ſee, that are ſpoken of here, and in the former Scripture: of theſe God is the rewarder; that is, with a ſpecial and glorious reward, that is neceſſary to be underſtood. God hath rewards for the ungodly: You that are proud, & perſecutors, and deſpiſers of God, and his wayes, God will reward you all for all your doings, but he hath a bleſſed reward for thoſe that ſeek him: And thus ſaith the Text, Every one that cometh to God muſt believe. Sinners you will not be perſwaded now but theſe people are fooliſh, ſelf-deluding people, and that the Heaven, the Joy, the Glory, and the Bleſſedneſs they feed themſelves with the hope of, is only in their own fancies: but yet, if ever you come to any thing, if ever you be brought home to God, this is that which you (muſt) believe, That God is a Rewarder, and a glorious Rewarder of them that diligently ſeek him. Thus we have the deſcription of the Sheep, and of their reward, and the certainty therof; next we have the deſcription of the Goates and their reward, of them there is a general deſcription, The men that do evil, and this threefold particular deſcription.

p. 1441. They are contentious.

2. They obey not the Truth: But,

3. They obey unrighteouſneſs. which for methods ſake I ſhall reduce to two Heads. They are deſcribed,

1. By their Contention.

2. By their Conqueſt.

1. By their Contention: There is a twofold contention.

1. Of man with man.

2. Of man with God.

This latter is …xpreſt in Scripture, by gainſaying, Rom. 10. by reſiſting Acts 7. 51. Ye ſtiff-necked and uncircumciſed in heart, ye do alwayes reſiſt the Holy Ghoſt by kicking, Deut. 32. 15. This kicking implies;

1, Oppoſition againſt God,

2. Opoſition joyned with ſcorn and contempt, putting a ſlight upon God, and all his Counſels and way…s. Now this latter is the contention meant in the Text, contention againſt God; they will not heark…n to his voice, nor be obedient to his truth: The Lord commands and calls them to accept of his grace, and to be obedient to his Law, but they rejected God, kick againſt his Word, and refuſe to hearken to him.

2. By this conqueſt or victory in this conteſt after all the ſtrivings of God with them, they ſtill ſtand it out and overcome; they obey not the truth, but perſiſt to obey unrighteouſneſs: where,

1. By the Truth we are to underſtand the whole Word of God, John 17. 17. Thy Word is Truth; both the word of righteouſneſs, the Law, and the Word of faith, the Goſpel: by obeying the truth, we are to underſtand, ſubmitting to the government of the p. 145Law, and accepting the grace of the Goſpel.

2 By unrighteouſneſs we are to underſtand, all thoſe corrupt Principles, according to which the lnſts of men do govern them; which (I take) the Apoſtle means, Rom. 7. 23. by the Law of Sin. In that, and the former Verſe, there is mention made of Four Laws contending one againſt another, whereof Two are on one ſide and Two on the other; The Law of God, the Law of the Mind, the Law of the Members, and the Law of Sin. By the Law of God, is underſtood, the Word of God: by the Law of the Mind, is underſtood, in th… Regenerate, Grace, in the Unregenerate, the Light of the Natural Conſcience: by the Law of the Members, underſtand, Luſt, or Concupiſcence: by the Law of Sin, thoſe corrupt Principles, according to which Luſt governs: As the Law of the Mind governs according to thoſe Holy Principles contained in the Word, ſo there are certain Principles of Unrighteouſneſs, according to which the Fleſh governs.

To enumerate and reckon up all theſe corrupt Principles, would be as great a task, as to reckon up all th… Doctrines of Truth, and the Righteous Commands of God; to each of which Holy Doctrines and Commands, there are in this Law of Sin, Principles directly contrary. Now becauſe it may ſerve the deſign I am now purſuing, viz. To help ſinners to underſtand themſelves, I ſhall mention ſome of the chief of them, in number Ten; which, if you will, you may call, The Devils Ten Commandements.

1 Live to thy ſelf: Mind thine own things: This is the firſt and great Commandment, on which all the reſt hang, and to which they ſerve, and is p. 146the ſame as, be thine own God, thine own Idol.

2. Let thy Will be thy Law. Thou art thine own, thy Tongue is thine own, thy Time is thine own, thy Eſtate is thine own, mayeſt thou not do what thou wilt with thine own?

3. Make thy beſt if the time preſent, and of preſent things. Lo…e not a certainty for uncertainties; who knows what ſhall be hereafter? Eat and drink, for tomorrow thou dieſt; be merry while thou mayeſt, ſpend whilſt thou haſt it; make Hay while the Sun ſhines; Death comes, and there is an end of all thy mirth.

4. Stand faſt in the liberties of thy Fleſh. Come not into boudage; be not a voluntary ſlave to a ſtrict and reſtrained life, when thou mayeſt, if thou wilt, uſe thine own liberty.

5. Continue in ſin, becauſe Grace hath abounded. Chriſt died for ſinners, God is merciful, why ſhouldeſt thou then fear to take thy courſe?

6. Do as others do. Go along with the multitude, faſhion thy ſelf to the times, be not ſingular: Why ſhouldeſt thou think thy ſelf wiſer than others?

7. Do no more in Roligion than needs. Be not Righteous over-much; be not over-forward; a little Faith, a little Repentance will ſerve thy turn.

8. Do not trouble thy ſelf about ſmall offences. Thoughts are free: Words are but things of courſe: What man man is there that lives and ſins not? What ſhouldeſt thou keap ſuch a do about thy ſins? Are they not but little ones?

9. Be not over-haſty. If thou muſt repent, it is time enough yet: torment not thy ſelf before thy time: repentance will be well enough at laſt: when thou art old, thou wilt have little elſe to do: be not old, whilſt thou art young.

p. 14710. Truſt God with thy ſoul, rather then man with thy body. That is, chooſe Iniquity rather then Affliction; venture no farther in matters of Religion, then thou mayeſt with ſafety.

Theſe are ſome of thoſe corrupt principles which make up the Law of Sin, to which all others may be reduced; and living under the power of any of theſe or any others of the like nature, this is obeying Ʋnrighteouſneſs. As the Apoſtle ſays, He that breaks one of the Commandments of God, is guilty of all: So he that lives under the power of any one of the Commandments of the Devil, is, if not under the power of all, yet as ſure a ſlave to the Devil as if he were guilty of all; he whoſe foot is entangled in one cord of the Net, is as faſt, as he that hath the whole Net ſpread over him: if a bird be held by a leg or a wing, it is as ſure as if the whole body were in the Net. Here now you may have alſo the deſcription of the Goats; thoſe are contentious, reſiſting the Lord and the word of his grace; and who, after all the ſtrivings of the Lord with them, do overcome, and hold their own, and perſiſt in their diſobeying the truth, and obeying unrighteouſneſs, or living under the dominion of thoſe corrupt Principles, which make up the Law of Sin.

Let me here demand of you theſe three things:

Firſt, Are not theſe Principles I have mentioned every one of them evidently principles of unrighteouſneſs? And may they not as well be called the Devils Commandments, as the Devil be called a Devil?

Secondly, Are not all thoſe that live under the power of theſe Principles, the very men here meant in the Text, by thoſe that obey Ʋnrighteouſneſs, may they not as well be called the Devils Servants, as thoſe p. 148wicked Laws, the Devils Commandments.

Thirdly, Are not all perſons that are not preciſely godly, in the ſenſe I have before deſcribed it, evidently held under ſome of theſe corrupt Principles? Is not this it which you in reproach charge upon the Saints, that they will not live under theſe, or ſome of theſe Rules? That they will not take their liberty; that they will nor do as others, but they must be ſingular, forſooth, as if they were wiſer then their neighbours; that they ſtand upon every trifle and ſmall matter, &c.

Some of theſe Anti-Preciſians, if they be laid to theſe black lines, do touch with them in every point throughout; you may well ſoile them Hells thorough Conformiſts, or the Devils beſt Subjects.

Sinners, the whole generation of you that are of ſuch a Spirit, even every one of you that have a word to ſpeak againſt the preciſeneſs of godlineſs and godly men, come and look into this glaſs which is here ſet before you. Do you know your own faces when you ſee them? Are not theſe Principles the very Pictures and expreſs Images of you? If you ſay they are not, it is becauſe you do not know your own faces; if they are not, let me be rejected for a Lyar and a Slanderer. But if you be, even all of you, theſe very men, then look a little further, and you may ſee your reward will be in the Judgement: Why, what is it? Read on and you have it; To them that obey not the Truth, but obey Ʋnrighteouſneſs, indignation and wrath, tribulation and anguiſh, upon every ſoul of man that doth evil,

If you ſay, This is but your opinion, but for all that you may be miſtaken, we hope to fare as well as you, the beſt of you, for all your great p. 149words: but our opinion. Why, is it never your opinion too? Do you never doubt? Are you never afraid that this may be, that this will be your portion? Did your own conſciences never preach to you the ſame things? but whether they did or no, this is as true, that indignation and wrath will be the portion of every ſoul of you thus living and thus dying; this is as tru…, as that God is righteous. The Righteouſneſs of God is engaged, to render to every man according to his works; and ſo to them that obey not the Truth, but obey Unrighteouſneſs, indignation and wrath, &c.

And by this time you may ſee that there is ſome difference betwixt the rewards of the godly, and the rewards of all others in the world; as much difference as betwixt Life and Death, Mercy and Wrath, everlaſting Joy and Peace, and everlaſting Anguiſh and Tribulation. If Heaven and Hell differ onelyonly in conceit, and if there be not as great difference betwixt the rewards of theſe and all others, as betwixt Heaven and Hell, then once more I tell you, we will be content to be the Phanaticks. And have you not yet done with talking of our fancies and conceits? Is it but a conceit, that there ſhall be a judgement? Or is this a conceit, that it ſhall then fare better with the Sheep then with the Goats? Or that thoſe are Chriſts Sheep that hear his voice, and follow his ſteps, and keep by the Shepherds Tents? Is this a conceeist, that it ſhall fare better with the Friends of Chriſt, then with his Enemies; or that thoſe are the friends of Chriſt, who are the friends of Holineſs? Is this a conceit, that it ſhall fare better with the ſervants of Chriſt then with ſtrangers? Or, are thoſe the beſt ſervants, who waſte their Talents, or p. 150bind them up in a Napkin? Will Chriſt ſay in that day, Away thou faithful Servant; away from me ye workers of Righteouſneſs? You have loved me too much, you have pleaſed me too well, you have followed me too cloſe, you have given your ſelves to too much praying, too much praiſing, too much faſting; you have been too conſcientious, too tender, too watchful, too holy; you would not be merry, and idle, and vain; you would not go along with your Neighbours, to their ſporting, to their Revellings, to their Pleaſures, but muſt needs deny your ſelves, and take up your Croſs and follow me; you could not be content with an Earthly happineſs, but you muſt have Glory and Honour, and Immortality; you could not be content to venture on a groundleſs hope of Glory, but you muſt needs make ſure of it, by patient continuance in well-doing, Away from me you workers of Righteouſneſs; you that have followed me in the Regeneration, get you gone, get you down to everlaſting deſtruction; Will this be the voice of the Judge at that day? Will he call to ſinners, Come ye wantons, come ye Wine-bibbers, come ye Swearers, Lyars, Scoffers, Whore-maſters, come ye bleſſed Crew, inherit the Kingdome? All this muſt be ſo, if godlineſs be but a fancy; and do you not yet ſee Sinners, what men of Reaſon, what men of Judgement you are, and how much truth or weight there is in your charge againſt the Saints? Oh Chriſtians, you ſee I hope, ſufficiently, how little ground you have to take the leaſt notice of, or diſcouragement from theſe confident Adverſaries, who in proclaiming you Phanaticks, muſt proclaim themſelves either Infidels or Ideot…? Thus I have ſhewed, that the principles of Godlineſs are not Phanatical.

p. 1512. The Duties and Comforts of Godlineſſe are no fancies; I ſhall inſtance in ſuch duties, and thoſe parts of duties, which are moſt obnoxious to this cenſure; the moſt ſpiritual duties; the moſt ſpiritual parts of duties, which being moſt out of fight, and above the reach of the carnal world, are moſt of all thus cenſuted by them; I ſhall mention onelyonly two, which indeed are comprehenſive of all.

1. Worſhiping God in the Spirit.

2. Walking in the Spirit.

1. Worſhiping God in the Spirit. If this be a fancy, the Apoſtle Paul with the Chriſtians his Contemporaries, were the great Phanaticks of their time: who ſaies thus of himſelf and them, Phil. 3. 3. We are the Circumiſion, who worſhip God in the ſpirit. We are the Circumciſion; that is, We are the People of God; we are they who are circumciſed with the Circumciſion which is without hands, circumciſed in heart, which is all one, as if he had ſaid, we are Chriſtians, who worſhip God in the ſpirit. Worſhipping God in the ſpirit, notes,

1. The worſhip of the ſoul, or heart-worſhip.

2. The worſhipping God through his Spirit, or in the Holy Ghoſt.

1. The worſhip of the ſoul, or inward worſhip, and that, 1. As it ſtands in oppoſition to meet bodily worſhip; I ſay not as it is oppos'd to bodily worſhip, but to meer bodily worſhip. 2. As it ſtands in oppoſition to the Antiquated Jewiſh worſhip, which was more external, pompous, and ceremonious. We worſhip God in the ſpirit, that is, we worſhip God in the heart, and in the ſimplicity and plainneſs of Goſpel-worſhip.

p. 152Heart-worſhip is the true worſhip; the worſhip of the ſoul, is the ſoul of worſhip: The body without the ſoul is dead, and bodily worſhip without ſpiritual, i… dead worſhip, John 4. 24. God is a Spirit, and they that worſhip him, must worſhip him in Spirit and in Truth. The latter word (Truth) is exegitical of the former (Spirit) ſignifying, that worſhiping in Spirit, is worſhiping in Truth; This is the true worſhip, worſhip indeed. The worſhip of the body, the uncovering of the head, the bowing the knee, the lifting up of the hands, or voice, theſe are but the outſide and carcaſe of worſhip, and ſo far only capable of being accounted worſhip, as they are helpful to, and expreſſive of the devotions of the ſoul. As bowing of the knee ſignifies the bowing of the heart; as the uncovering of the head either expreſſes, or helps toward the inward reverence of the ſoul, ſo far as they worſhip, and no farther, and even then but improperly ſo c…lled. But as they ſtand ſingle and ſeparated from the inward worſhip, they are no worſhip, no more then a carcaſe is a man, but are meer ſhadows and fanſies. There is no ſuch Phanatick as the Formaliſt, who whileſt with thoſe Heathens, Mat. 6. 7. He thinks to be heard for his much ſpeaking, doth but play the hypocrite and Lyar: Look what the Courtiers Complements are, ſuch are the Formaliſts devotions, ſmooth words, tongue-courtefies, fl…ttering ſalutes, fawning cringes, Your ſervant Sir, your ſervant, command me what you pleaſe, I am ready to ſerve you. Here is a great ſhew of reſpect and kindneſs, but what is there in it? What wiſe man will regard it? And what more is there in the Formaliſts devotions? What is it but meer complementing with the Holy God? Very devout p. 153and lowly, as to all appearance, and a great noiſe is there, that ſuch Devotion makes, but what is there in it? What awe; and Soul-reverence of God, what heart-ſtriving and wreſtling with God, what heart-elevation, or lifting up the Soul to God is there in all this? Is there no ſuch thing as heart-ſtriving and Soul-reverence required in the Worſhip of God; or are theſe but ſhadows of worſhip, and is the ſoul of it onelyonly in the Lips or Knees? Doth he whoſe Soul is poured out in prayer, whoſe Spirit ſtrives with the Lord, doth he but pray in conceit, worſhip God in conceit, and thoſe whoſe Eyes and Tongues, and Hands onelyonly pray, have they gotten the ſubſtance, are theſe the true Worſhippers? Beloved, be not deceived, God ſees not as man ſees; he ſees what is within man; he ſees what is within our duties; they are not ſhews or ſounds that can blinde hi… Eye, or pleaſe his Ear.

Epheſ. 5. 19. Be ye filled with the Spirit, ſpeaking to your ſ…lve in Pſalmes and Hymns, and Sriritual Songs, ſinging and making Melody in your hearts to the Lord. Believe it Chriſtians, Heart-muſick is the beſt Church muſick, Heart-praying, and Heart-ſinging, makes the beſt Melody in the Eares of the Lord of Sabbath. My work and intent is not to decry all external worſhip, as uſeleſs or unacceptable; We muſt glorifie God in our bodies, as well as in our ſpirits; Our Lips muſt bear their parts in our praiſes and practiſes; but I would not that you ſhould take the body of worſhip to be the Soul, and the Soul to be nothing. Be not conceited that the outward part is the worſhip, and the inwa… but a conceit. Brethren, the living God will have living ſervices; the God of our ſpirits, will have p. 154the ſervice of our ſpirits; the worſhipping God in ſpirit, this is the true worſhip God will not be, and take heed you be not cheated with ſhews. When all the men of the world, with their wits, parts, and interiſts, have commended, garniſhed, and magnified, the carcaſs of Religion, and decryed, and diſgraced its ſoul and life, yet this ſhall ſtill ſtand, as an irrefragable Truth, They are the circumciſion, who worſhip God in the ſpirit, and rejoyce in Christ Jeſus, and have no confidence in the fleſh.

2. Worſhipping God through the ſpirit, through the help and aſſiſtance of the Spirit of God; as to inſtance in prayer, Jude 20. Praying in the Holy Ghoſt, Rom. 8. 26. The Spirit it ſelf helpeth our infirmities. The Spirit of God affords a three-fold help in prayer.

1. He indites our requeſts; ſuggeſts matter of Prayers to us, who as the Apoſtle there tells us, Know not what we …uld pray for as we ought. Carnal mens luſts do often make their Prayers, and then no wonder they ask amiſs; when they ſhould be ſeeking the death of their luſt, they ask meat for their luſts; we often, not knowing what we ought to ask, do ask we know not what; we ask a ſtone, a Serpent, a Scorpion; ſomtimes, when we think we ask bread: If God ſhould alwaies give his people their prayers, their prayers would undo them. When we are poor, we ask riches, and it may be, if God ſhould give us them, our riches might undo us: Somtimes we ask eaſe, or credit, or liberty, and if we had what we ask, it might be our ruine; the Spirit of God knows what's fit for us, and accordingly guides our prayers; He helps us to underſt… our ſins, and ſo teaches us what confeſſion to make, carnal men will confeſs ſins, but any ſins p. 155rather then their own; He helps us to underſtand our wants, and ſo teaches us what to ask; He helps us to underſtand our mercies, and ſo teaches us what to give thanks for; carnal men often come before the Lord with mock praiſes, give thanks for their election, juſtification, ſanctification, hope of glory, when it may be, the power of ſin, and the wrath of God abides upon them, and they remain without Chriſt, and without hope, and without God in the world; the Spirit of God, if they had him, would make their devotions more reaſonable and regular.

2. He excites, and quickens, and enlarges their hearts in prayer. The Spirit of God comes in and influences upon the heart, and draws forth the ſoul; and this is the import of the following words, The Spirit it ſelf maketh interceſſion for us, with groanings which cannot be uttered; that is, he ſets up a groaning and ſighing after the Lord. Groaning notes the ſtrentgh and ardency of deſire, which through the ſervency of it, puts the Soul to paine, and an holy impatience till it be heard; in which ſence its uſed, verſe 21. For we our ſelves, who have received the firſt fruits of the ſpirit, groan within our ſelves, waiting for the adoption, even the redemption of our body. It works ſuch groanings as cannot be uttered, it ſometimes makes the hearts of Chriſtians too big for their mouths, their deſires more larger then their expreſſions; as much warmth, and life, and ſtrength of affection as there does appear without, there's more within…t Oh, how flat and dead are our hearts oftentimes; how much are we ſtraitned in our prayers, we ſtand as men ſtruck dumb when we come before the Lord; or if there be words in our mouths, there is ſcare any word in our hearts; p. 156ſometimes we cannot ſpeak, and if we can ſpeak, we cannot groan; the Spirit doth either put words in our mouths, or elſe ſupply the want of words, by kindling and enlarging inward deſires; helping us to groan out a prayer when we cannot ſpeak it out; and ſilent groans will ſound in the ears of the Lord, when the loudeſt cryes may not be heard.

3. He encourages and emboldens the heart in prayer, enables us to call God Father, to pray to him, to cry to him, to be confident of audience and acceptance with him upon this ground, Gal. 4. 6. God hath ſent forth the Spirit of his Son into your hearts, crying Abba Father. And hereby he furniſheth us with a mighty Argument to plead with God; Father hear me, Father forgive me, Father pity me, Father help me: Am not I thy childe, thy Son, or thy Daughter? To whom may a childe be bold to go? With whom may a child have hope to ſpeed, if not with his Father? Father hear me: The Fathers of our Fleſh are full of bowels and full of pity to their Children, and know how to give good things to them when we ask them; when they ask Bread, will they deny them? when they ask cloaths, or any thing they want, will they deny them? And is not the Father of Spirits more full of bowels, more full of bounty, than the Fathers of our Fleſh, Father hear me

This is praying in the Spirit, and if this be a fancy with you, I muſt tell you ſinners, that it is ſuch a fancy, as experienced Chriſtians that have moſt proved it, would not loſe for all your ſubſtance. But will you ſtand to it? Is this Fanatical praying indeed? then bring your Index expurgatorius, and expunge theſe Text… out of the Scriptures▪ or elſe, if you let them ſtand, and look over them again, p. 157you will next ſay, Their Bible is as Fanatical as themſelves.

But let me add one word to convince you from your own judgement (if you underſtand what you doe) that praying in the Spirit is no fancy; and this, by putting this one Queſtion to you; Dare any of you all, when you goe to God in Prayer, deliberately refuſe to begge the aſſiſtance of his Spirit? Whether you uſe a Form, or Pray without a Form, that is not ſo material: The aſſiſtance of the Spirit is needed as well of thoſe that uſe a Form, as of thoſe that pray without it: Nor dare you, I ſay, when you goe to pray deliberately, refuſe to beg the aſſiſtance of the Spirit? Dare you ſay, Lord, I need not, nor deſire any ſuch aſſiſtance; I will not ask it of thee, that thy Spirit may be given into me, to help mine infirmities? If you beg the aſſiſtance of the Spirit, you hope to have it, and if you have it, there is that praying in the Spirit, which you cry down for a fancy: Judge now, whether you do not condemn the things which your ſelves allow, and in your Judgement and Practice juſtifie the reallity of that Duty, which with your mouths you decree for Fanatical; Will you alſo be his Diſciples? Will you alſo be Fanaticks?

2 Walking in … Spirit, this is no fancy, Gal. 5. 25. If we live in the Spirit, let us alſo walk in the Spirit. In the proſecution of this I ſhall ſhew,

1. What is meant by the Spirit.

2. What by walking in the Spirit.

3. That it is no fancy.

1. What is meant by the Spirit here: That, being ſomething that is oppoſed to the Fleſh, or corruption, as appears, verſe 16, 17. muſt of neceſſity be one of theſe two things, poſſibly both, either the p. 158Holy Ghost, and the influence, aſſiſtance, and operations of that holy Spirit, or elſe that New Nature which is begotten in us by the Spirit; the Grace of the Spirit infuſed into our hearts, and abiding in us; which of the two we underſtand it of, the difference will not be conſiderable.

2. What is meant by walking in the ſpirit: Some there are, that by Spirit underſtand the Doctrine of Chriſtianity; and accordingly, would have this walking in the Spirit, to be nothing elſe, but the embracing the Chriſtian Religion. But if this be ſo, then what is to be underſtood by fleſh, which verſe 17. is ſaid to be contrary to this Spirit? Why, by fleſh they will tell us, we are to underſtand Judaiſm: but then let me ask,

1. What is meant by the luſting of this fleſh: which was now dead, againſt the Spirit? Is that the meaning of it, Judaiſm luſteth againſt Chriſtianity?

2. How can this dead fleſh have ſuch a numerous off-ſpring, as is mentioned, verſe 10. The works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Ʋncleanneſſe, Laſciviouſneſſe, Idolatries, Witchcraft, Hatred, Variance, &c.

Muſt all theſe brats be laid a… …he door of the Synagogue? are theſe the brood of that Ceremonious Law of Carnal Commandments, or are they not manifeſtly the fruits of that corrupt Law of Carnal Concupiſcence? I know not with what ſhadow of reaſon we can underſtand by the fleſh, any thing elſe but Luſt or Concupiſcence; and then by the Spirit we muſt underſtand grace, or the Spirit of Grace, which bid defiance, and are contrary to it.

p. 159Let us conſider further, What is meant by that expreſſion, of being led by the Spirit, Rom. 8. 14. Why, poſſibly the ſame men will tell us, there is no more in this then in the former; it implores no more than the Spirits leading us into all Truth, the truth of the Goſpel, as the Star led the Wiſe men of the Eaſt to the Meſſiah: If this be granted to be all, yet here we have gotten ſomthing, viz. That the Spirit of God is acknowledged to be our leader: but let us conſider one Scripture more, Ezek. 36. 27. I will put my Spirit within you, and cauſe you to walk in my Statutes. What are thoſe Statutes of God, but the whole Will and Word of God? One or two of them I ſhall mention, If any man will come after me, let him deny himſelf, take up his Croſs, and Follow me: Work out your ſalvation with fear and trembling: Quench not the Spirit: Abſtain from all appearance of evil: See that you walk circumſpectly, &c. Are not theſe, and many more ſuch, found and unrepeal'd in this great Statute Book? What is it to walk in theſe Statutes, other then to live in the ſincere obedience of the whole Will of God? Now, ſaies the Lord, I will give my Spirit, and he ſhall cauſe them, or help them to walk in my Statutes, to live an holy life. Let theſe things be conſidered, and ſee if they will not help us to a better interpretation of thoſe words, Walk in the Spirit: Why what is the meaning then of them? I ſhall give you the Judgment of one who was no Phanatick: Cornelius A Lapide, who in his Commentary on ver. 16. of this Chapter, interprets the ſame words thus, Walk in the Spirit; that is, Vitam, actiones & mores inſtituite ſecundum dictamen, inſtinctum, impulſum ſpiritus, ac gratiae immiſſae & inditae vobis à ſpiritu ſancto, qui ſuadet & monet ut ſpiritualiter vivamus.

p. 160To walk in the Spirit, ſignifies,

1. To live under the conduct of the Spirit.

2. To live in the power of the Spirit.

3. To live a Spiritual life.

1. To live under the conduct and guidance of the Spirit, Rom. 8. 14. As many as are (led) by the Spirit, are the Sons of God: There is a double Guide, whereby the Lord leads his people; The Guide of his Word, Pſalm 73. 24. Thou ſhalt guide me by thy counſel: And the guide of his Spirit, John 16. 13. He ſhall lead you into all truth. There are two things which the Spirit doth in leading on his People.

Firſt, He enlightens their Eyes, opens their Underſtandings, that they may underſtand the Scriptures, which point out to us our way, Luke 24. 45. Then opeued he their underſtandings, that they might understand the Scriptures.

Secondly, He takes them by the hand, as it were, and leads them, Iſa. 40. 11. He ſhall gather the Lambs with his arm, and carry them in his Boſome, and ſhall gently lead thoſe that are with young.

2. To live in the power of the Spirit, or of that inherent and aſſiſting Grace which we receive from him, to be carried on in an holy courſe, and all the Duties of it, both from the intrinſ…cal power of the Life of God begotten in us, and by the concurrent Influences and aſſiſtance of the Holy Ghoſt, whom God hath given us, to help our infirmities. As in the Duty of Prayer, Rom. 8. 26. So in all other Chriſtian Duties, John 15. 5. Without me (ſayes Chriſt, that is, without the aſſiſtance of my Spirit) ye can do nothing. Therefore the Pſalmiſt reſolves, Pſalm 71. 16. I will goe in the ſtrength of the Lord, and by thee I will make mention of thy p. 161Name. And this living in the power of the Spirit, is no other then is ſignified (if we did underſtand what we ſay) in thoſe common expreſſions which we ordinarily have in our mouths, By the grace of God, or, by the help of God, I will do this, or that: What the Apoſtle ſpeaks of himſelf, as Miniſter, is applicable to Chriſtians, 1 Cor. 15. 10. I laboured more abundantly then they all, yee not I, but the Grace of God which was with me.

Thus to walk in the Spirit, is to follow thoſe directions, and intimations of the Will of God, which he gives us out of the Word; and thoſe impulſes of the Spirit upon our hearts, whereby, as by a gale of Wind filling onr Sails, he moves and helps us on. When you find any clear light, breaking in from the Word upon your Conſciences, and thereupon ſome ſtirrings upon your hearts, either by the way of check, reſtraining, and calling you back from any irregular or diſorderly walking, or quickening and encouraging you on in a way of duty, this you may ſafely take to be from the Spirit; and when you entertain this light, obey theſe checks, and follow theſe holy impulſes; this is your walking in the Spirit.

3 To live a ſpiritual Life. In whom the Spirit hath begotten another heart, thoſe he leads on in another life. He that is born of the Spirit is a ſpiritual man, and thoſe that are led by the Spirit, walk on in a ſpiritual courſe, that is, they live a more noble and raiſed life then the reſt of the world: Carnal men, who are governed and ruled by that evil ſpirit that is in the world, live an evil and carnal life; worldly ſpiritual men a worldly life; ſenſual men a ſenſual life: Epheſ. 2. 2, 3. Wherein p. 162in time paſt ye walked after the courſe of this World, according to the Prince of the power of the Air, the ſpirit that now worketh in the children of Diſobedience, among whom we alſo had our converſations in the luſts of the fleſh fulfilling the deſires of the fleſh and of the mind. Whileſt we were in the common ſtate we took the common road; whileſt we were in the fleſh, fleſhly men, we lived a fleſhly life. To ſerve ou… bellies, to ſerve our appetites, to ſerve our pride, and covetouſneſs, and other luſts, this was our life. And this life was ſutable to that Spirit which was within them, and that evil Spirit, the Prince of this world without them, that govern'd and ſteer'd their courſe. Accordingly, the Saints having a new heart within, and a new leader without, do lead a new life; as the fleſh and the Devil carry evil men on in a courſe ſutable to their leaders, ſo the Spirit and Grace of God carry on the Saints in a courſe ſutable to theirs, an holy, ſpiritual, and heavenly lif…. So that this is to walk in the Spirit, to live holily and ſpiritually; this is that life which is called, The life of God, Epheſ. 4. 19. The Converſation in Heaven, Phil. 3. 20. Our Converſation is in Heaven. And a Spiritual and Heavenly Life, this may be called, upon a three-fold account.

1 Their dealings are about Spiritual and Heavenly things.

2 Their delights are Spiritual and Heavenly.

3 By theſe Spiritual dealings and delights themſelves become daily more Spiritual.

1 Their dealings are about Spiritual and Heavenly things, God, and Heaven, and everlaſting Glory; and thoſe ſpiritual Exerciſes, whereby God p. 163is ſerved, and Glory obtained: theſe are the matters about which this life is ſpent. They live with God, they hold daily intelligence with Heaven, they are much in the contemplating, and admiring, and adoring the infinite beauty and incomprehenſible perfections of God and his unſpeakable love and grac…, and goodneſs towards them. They are ſearching into the Myſteries of Chriſt, ſtudying out the riches of the glory of the Myſtery of the Goſpel. They live amongſt Angels, their hearts and their eyes are dayly in that general Aſſembly and Church of the firſt-born. When they ſleep they lay them down under the wings of their Lord; no ſooner are they awake, but they get them up to the top of Piſgah, to take a view of the Promiſed Land; When I awake, I am ever with thee, ſays the Pſalmiſt: When the covetous man awakes, he is with his God; when the Epicure awakes, he is with his God; when the Adulterer awakes, he is with his Goddeſs: Chriſtians are preſently above the clouds, above the ſtars, falling down before the Throne of the Almighty: Their work is to ſeek, and ſerve, and praiſe, and pleaſe the Lord; to carry themſelves ſo, that they may be accepted to God; to be waſhing their robes and making them white in the bloud of the Lamb; to be minding their ſouls, conſciences, affections, thoughts, that theſe may all, in their ſeveral capacities, exalt and enjoy the Lord: Their Trading is for the Pearl, whileſt the Merchants of the Earth are trading for Gold, and Silver, and Spices, whileſt the Muck-worms of the world are dealing in Corn, and Sheep, and Oxen, and Aſſes, whilſt the v…luptuous wantons of the earth are dealing about faſhions, and feaſts, and ſports, trading in Toyes, Feathers, Apes, and Peacocks; Chriſtians p. 164are trading in Promiſes and Prayer, in Faith and Repentance, in Patience and Humility, in Mercy and Charity, that by theſe they may make their Calling and Election ſure, and ſo an entrance may be adminiſtred unto them abundantly, into the everlaſting kingdom of our Lord and Saviour Jeſus Chriſt. Theſe are the buſineſſes of Chriſtians lives, their dealings are about ſpiritual things.

2 Their delights are in ſpiritual things: The Lord is the delight of their hearts, Delight thy ſelf in God, ſayes the Pſalmiſt, Pſal. 37. 4. And what he bids others do, he does himſelf, Pſal. 16. 8, 9. I have ſet the Lord always before me, therefore my heart is glad, and my glory rejoyceth. The thoughts of God are dear and precious to them. The Word and Law of God is their delight, Pſal. 1. His delight is in the Law of his God,; The Courts of the Lord, his Ordinances, Worſhip, Sabbaths, are their delight, Pſal. 84. 1. How amiable are thy Tabernacles, O Lord of Hoſts. Their work is their delight, Pſal. 40. I delight to do thy will; Their hardeſt works, Faſting, and Watching, and Wreſtling, and Fighting againſt Sin and Temptations, crucifying, and mortifying their own fleſh, denying themſelves, mourning for ſin; there is much ſweetneſs they find in their very travels, and tears, and ſorrowings; as ſorrowing, ſayes the Apoſtle, yet alwayes rejoycing. As Solomon ſpeaks of Carnal Mirth, Prov. 14. In the midſt of laughter the heart is ſad: ſo it may be ſaid of ſpiritual Mourning, in the midſt of ſorrow, the heart is joyful; the heart of a Saint is never in ſo ſweet a frame, as when it is melted into godly ſorrow; but eſpecially, Chriſt is their deleght, he is the deliciae Christiani orbis, Canticle… 2. 3. I ſate down under p. 165…is ſhadow, with great delight. Carnal men are ready to ſay to them, as the Daughters of Jeruſalem to the Spouſe, Cant. 5. 9. What is thy beloved more …en another beloved? What beauty is there in him, that thou ſhouldeſt thus deſire him, or take ſuch pleaſure in him? They ſee no beauty in him, he hath no Form, nor comelineſs in their eye, and therefore they think there is none. Oh Sinners! you do not know Chriſt, you have had no acquaintance with him, you have not t…ſted of the fruits of this Tree, of the cluſters of this Vine: I ſate me down under his ſhadow with great delight, and his fruit was ſwee… to my (taſte.) Saints have taſted of the ſweetneſs of Chriſt; taſted that the Lord is gracious, and therefore can take great delight in him. The delight they take in Chriſt, is that which puts ſuch a delight into every Ordinance, into every Duty; therefore Praying, and Reading is ſo pleaſant to them, becauſe there they meet with their Beloved. Chriſt appears to them in his Word, Chriſt meets his Saints in their Prayings and Faſtings, and this makes all ſweet to their ſouls. Carnal men think the life of Saints to be an heavy, a ſad, and moſt troubleſome life; they count, that themſelves have the onelyonly merry and pleaſant lives: that their Hawks, and Hounds, their Carding and Dicing, and Drinking and Dancing, their Seews and Plays, that theſe are the onelyonly Heaven: This is all one as to ſay, that God hath put more ſweetneſs into creatures, then is in himſelf; that the baſeſt and vileſt uſe of the creatures, doth yield more true content, then the ſouls exerciſing it ſelf on God; as if the thorn ſhould yield more ſweetneſs, the bramble more fatneſs then the Fig-tree or Olive; where are the p. 166underſtandings of theſe men? I tell you Sinners, when you have gone from flower to flower, from creature to creature, from pleaſure to pleaſure, and ſucked out all the fatneſs and ſweetneſs that theſe will yield; a poor Chriſtian will get more real pleaſure out of one Chapter of his Bible, out of an honeſt Sermon, out of one hours converſe with God in Prayer, then yo…r whole life will bring you in. The Goſpel, with its breſts of conſolation, at which he ſucks, yields him ſweeter milk; thoſe cluſters of Canaan, on which he lives, yield him richer Wine then the whole world will afford any; The gleanings of a Chriſtians joy, are better then the Vinta…e of Sinner; and you cannot ſo much ſlight the glory of their S…n, as they deſpiſe the glory of your ſparks.

3 By theſe ſpiritual exerciſes and delights, they become more and more ſpiritual themſelves. By their beholding the face of God, they are changed from glory to glory, into his image and likeneſs; by living ſo much in Heaven, the temper and frame of their hearts becomes heavenly; mens ordinary company and exerciſes have ſuch an influence upon them, that 'tis not unuſual that they change their diſpoſition. Frothy company, and vain exerciſes, will leave a frothineſs and vanity upon mens ſpirits, and ſerious, and ſavoury company, and exerciſes, do leave a good ſavour behind them. He whoſe work is in the Coal-mines, his hiew is thereafter; the flies that feed on the dung, look like the dung they feed on. Carnal men, by being continually converſant about their earthly affairs, have nothing but earthineſs left upon their ſpirits; their Thoughts, Affections, their Souls are become earth, earthly; their duties are earthly, p. 167their prayers, their praiſes, their hearings, all are earthly: When they go to Church, when they go to their Cloſſets, they muſt carry their earth along with them, or leave their hearts behind them. On the other ſide, Chriſtians, by having their dwellings with God, their Delights, their Recreations, their daily buſineſs with God; the Spirit of Glory and of God reſteth upon them; by their Divine Exerciſes, they are made more partakers of the Divine Nature; and as Worldlings buſineſſes and delights, do leave an earthlineſs upon their very Religion, ſo a Chriſtians Religion doth Spiritualize his Civil Affairs: Carnal mens prayers do ſavour of their Fields, Oxen, and ſports; Carnal mens Sabbaths do ſmell of their Working-days, and a Chriſtians works do ſavour of his prayers; a Chriſtians Week-days have a tincture of his Sabbaths; he eats and drinks, he buys and ſells, he ploughs and threſhes, not as a man, but as a Saint; he doth not onelyonly pray as a Saint, and hear as a Saint, but he ploughs as a Saint, he trades as a Saint; his heart is in Heaven while his hand is at the Plough, he is ſerving his God while he is ſerving his own neceſſities; he ſeeks, he ſerves, he eyes, he enjoys his God, in all he hath or doth; he proves by his ſenſe that God is every where; with him he dwells, feeds, labours, lodges, with him he lives, he dies.

And thus you ſee what it is to walk in the Spirit. Look how far forth ſuch a Chriſtian lives in the Spirit, ſo far forth doth he live ſuch a life as this.

3 This is no fanſie, and if I fail not here, if I prove this, I hope Sinners, you will then ſee reaſon enough to take the Phanatick upon your ſelves, and p. 168from henceforth ſtile theſe deſpiſed Saints in your Stilo novo, Iſraelites indeed.

Chriſtians (you that hear me this day) will you help me in this proof, this once help me, and the cauſe will go cleary on the Lords ſide; you may if you will, come in, and be willing inſtances of this Truth. Will you live according to your Principles, that Life of God which is within you? Will you live according to your Rules, that Word of Life which is before you? Will you follow your Leader, that Holy Spirit which is given to conduct you? Will you fall cloſer to the practice of that Godlineſs which you profeſs? will you live in the obedience of that Spirit which you have received, will you ſhew your ſelves a pattern of Faith, of Patience, of Righteouſneſs and Holineſs? Will you be dealing leſs about theſe earthly vanities, and be leſs earthly in your earthly dealings; ſhall your dealings be wholly about Heaven and Heavenly things, and will you make theſe your dealings your delights? Will you labour by being more converſant about ſpirituall things, and in ſpiritual exerciſes, to become more ſpiritual, more ſpiritually minded, more ſpiritually tempred? Will you get more clear off the love, and luſts, and faſhions, and ways, and joys of this world? Will you ſuffer the Eternal Spirit to fill you with his love, and faſhion you into his likeneſs? Will you forbear any more reſiſting, grieving, ſlighting, quenching his holy motions; will you hearken to his counſels, anſwer his impulſes? Will you grow on to be more Chriſtians daily, more Saints daily, Saints in heart, Saints in tongue, Saints in the general frame o… your courſe? Will you make your graces more vi…le, your comforts more viſible, your ſpiritual joys p. 169and delights more viſible will you let your light ſo ſhine before men, that they muſt either put out their own Eyes, or elſe be forced to acknowledge that God is in you of a truth?

Brethren, We may much thank our ſelves for all our Adverſaries ſlanders; we have helped them to reproaches, we have furniſhed them with accuſations, by our walking ſo much in the Fleſh, and ſo little in the Spirit, we have taught them to queſtion, whether there be any ſuch thing a… walking in the Spirit. The Lord pardon us, the Lord make us ſenſible of it; we have brought up an evil report upon our God, upon his Spirit, Goſpel and wayes, and for ought we know have undone many poor wretches, by our hardning them in their miſconceits of Godlineſs and Religion: There have been ſo much Droſs in our Gold, ſo much Aſhes upon our Fire, ſo much Earth upon our Spirits, ſuch ſad mixture of Water with our Wine, ſo much Liberty taken for our Carnal joyes and Carnal pleaſures; our Light hath been ſo dim, our Grace hath been ſo low, our good works have been ſo ſpare, and ſo thin, that we have made them bold to ſay, We are not what we are, but a meer lie and deceit; And we have now no ſuch way to vindicate our ſelves, our Religion, our Holy profeſſion, to juſtifie our God and his Goſpel, as by blowing up the Coals, ſhaking off our Aſhes, ſtirring up the Graces of God within us, and letting them have their perfect work in us. Will you Chriſtians, will you hearken to me in this? Then I ſhould be bold to bring you forth as Witneſſes for God and his Truth. However, though upon your account it would be the more comfortable, though, ex abundanti, I would bring in as many evidences as poſſible, p. 170yet if you ſhould fail me, or any other particular congregation of profeſſors, yet let the World know I have ſufficient proof ready at hand. For,

If this walking in the Spirit be a fancy, then theſe Damnable Abſurdities will unavoidably follow:

1. That the Spirit of the Lord is unfaithful in his Office.

2. That God himſelf is falſe in his Promiſe.

3. That the Devil doth more to the Damning of Souls, than the Spirit of God to the ſaving them.

4. That God hath no People, no peculiar People in the world.

1. If walking in the Spirit be a fancy, the Spirit is unfaithful in his Office. That the Spirit of God is given to the People of God, to every one of them, is ſo plainly aſſerted, that he muſt deny the Scriptures that doth not grant it, Rom. 8. 9. Ye are not in the Fleſh, but in the Spirit, if ſo be that the ſpirit of God dwell in you. Now if any man have not the ſpirit of Christ, he is none of his. That there are certain operations of the Spirit, which he is by Office to perform, is as certain, as, 1. To Enlighten; therefore he is called the Spirit of Wiſdome and Revelation, Epheſ. 1. 17, 18. 2. To ſanctifie; therefore Sanctification is called, The ſanctification of the Spirit, 2 Theſ. 2. 13. 3. To Lead, John 16. 13. He ſhall lead you into all Truth. 4. To Aſſiſt, and help, Rom. 8. 26. Exek. 36. 27. 5. To Comfort; therefore is he called, The Comforter. If the Spirit of the Lord doth his Office, then there are perſons that are Enlightned, Sanctified, Led, Aſſiſted, Comforted by him; If there be p. 171none ſuch; if the comfort of the Saints be but pretended, if their light, their help, their quicknings, their encouragements, be all fancies; if they be but led in conceit, quickned in conceit, comforted in conceit, then where is the Spirits faithfulneſs? See what Blaſphemies men run themſelves upon before they are aware. Sinners, take heed what you do; you are bold to reproach the Saints with the Spirit, the Spirit; but take heed mean while of reproaching the Spirit with unfaithfulneſs: Blaſphemy againſt the Spirit is no ſmall ſin, though every blaſpheming of the Spirit, be not that unpardonable ſin, yet it is a fair ſtep towards it; look to your ſelves.

2. If walking in the Spirit be a fancy, then God himſelf is falſe in his promiſe, Ezek. 36. 27. beforementioned, I will put my Spirit within them, and cauſe them to walk in my Statutes. If there be no ſuch thing done, then where is the promiſe of God? He that makes walking in the Spirit, to be nothing but talks, makes the promiſe of God to be nothing but words.

3. If walking in the Spirit be but fancy, Then the Devil doth more to the deſtroying of Souls, than the Spirit of the Lord doth to the ſalvation of Souls. Let us conſider again that Scripture, Epheſ. 2. 2. Wherein in time paſt ye walked according to the courſe of this World, according to the Prince of the power of the Air, the Spirit that now worketh in the Children of Diſobedience. There are two things there obſervable to our purpoſe; 1. Sinners are led by the Devil. 2. They are aſſiſted and excited by the Devil. 1. They are led by the Devil; that's noted in that expreſſion, They walk on according to the Prince of the Power of the Air; according to his p. 172guidance, according to his minde and will, he hath them at his beck. When he ſayes, Go, they go, and when he ſayes, Come, they come; and when he ſayes do this, they do it. But how comes this to paſs, that the Devil can hold ſuch an hand over them, can lead them thus at pleaſure? VVhy; 2. They are aſſiſted and excited by the Devil; that evil Spirit works in them, ſuggeſts evil thoughts into them, and thereby excites and provokes, and ſets them a work. The Devil is ſaid, Acts 5. to fill the hearts of Ananias and Saphira, to lye againſt the Holy Ghoſt; And when he had once put a lye into their Hearts, their Hearts preſently put a lye into their Mouths. VVhen the Devil hath wrought wickedneſs into the hearts of ſinners, then they preſently fall to working it out. When wicked men lye, it is the Devil lies in them; when they curſe and rage, and ſwell with madneſs, the Devil rages in them; VVhen the luſts of men bring forth Adulteries, Drunkenneſs, Riot Revellings, &c. the Devil lies within blowing up the coals. Is this but a conceit, that wicked men walk in the Spirit? That unclean Spirit. That the Devil drawes them on, and drives them on, and helps them on▪ and hardens them on in their wickedneſs? Could men be ſo wicked as they are, could there be ſuch quarrelling: and contentions, ſuch debaucheries and villanies, ſuch curſings and blaſphemings, ſuch rottenneſs and ribaldries coming out of mens mouths, and abounding in their lives? Could there be ſo much conſtancy, fruitfulneſs, boldneſs, hardneſs in ſinning, againſt all fears, warnings, reproofs, counſels, againſt Conſcience, and the Dictates of their Reaſon and common ſenſe, were it not for that evil Spirit that works in theſe Children of p. 173diſobedience? Now if it be no fancy, that wicked men walk in the ſpirit (this you muſt grant, or elſe you muſt conclude that they are all Devils themſelves) and if you grant it, can you conceive it to be but a fancy, that the Saints walk in the ſpirit? If the Devil works lies and oaths, and curſes into the Hearts of ſinners, ſure you may well allow that the Spirit of God works duties, works a prayer or praiſes, &c. into the hearts of the Srints. Could a poor Chriſtian, that hath ſo many corruptions within, ſo many Temptations without, ſo many weakneſſes, hindrances, diſcouragements, ever follow the Lord in his holy wayes againſt them all, if he had no other Spirit than his own to carry him on? The Saints ſure have as much need of that help which is from above, to carry them on in holineſs unto life, as Sinners have of that which is from beneath, to carry them on in iniquity to deſtruction; and me thinks you ſhould not queſtion, but the Spirit of God will be as active to ſtay, as the Devil is buſie to deſtroy.

4. If walking in the Spirit be but a fancy, then God hath no People in the World, Rom. 8. 14. As many as are led by the Spirit of God, they are the Sons of God. As many, that is, juſt ſo many, and no more: God hath no more Children in the VVorld, than there are perſons that are led by the Spirit; to be led by the Spirit, and to walk in the Spirit, ſignifie one and the ſame thing: If then there be no ſuch thing, nor no ſuch perſons in the World to be found, where then are Gods Children? God hath no Child, if this be ſo: You muſt write the God of all the Earth childleſs, a Father without a Childe, a King without a People; if theſe wiſe men p. 174be true men; and true men you can very hardly call them, who having robbed the King of Saints of all his Subjects, and the Father of Lights of all his Children.

You ſee now to what a plain iſſue this matter is alſo brought: If you be in the right in this thing, then the Spirit of God muſt be unfaithful in his Office, God muſt be falſe in his promiſe; the Devil doth more to the damning, than the ſpirit of God doth to the ſaving of ſouls; and one of theſe two things will follow hence, either that the Devil is of more might than the Almighty Spirit, or that the God of love hath not ſo much love as the Devil hath malice; and laſtly, that God hath no People in the world.

But it may be ſinners, you will yet reply, Well, We will grant that this is true, that there are thoſe that are led by the ſpirit, and walk in the ſpirit, but when you talk of ſo much Spirituality in Mortal men, of ſuch high notions as living in the fellowſhip of the ſpirit, living in Heaven when you tell us of ſuch Glorious light, ſuch Raptures of Joy, ſuch Extaſies of Spiritual delights, here are the Fancies; Theſe are the things which we cannot but account the fooliſh Dreames of deluded hearts.

And now you think you have hit at laſt. But is not this it which you ſay, The Spirit enlightens, but gives no light: The enlightned ſee no more than the blinde: The Spirit renews men, and yet they are not changed: The Spirit leades the Saints, and yet they follow him juſt as faſt as thoſe that have no legs: The Spirit dwells in them, and yet they have no more fellowſhip or acquaintance with him, than thoſe that never ſaw him: The p. 175Spirit aſſiſts, and yet gives no help: The Spirit comforts, and yet gives no joy; but after all he hath done, leaves them juſt as other men, and whatſoever they pretend to have more, is a meer cheat and deluſion. The ſum of all comes to this, The Spirit doth, and yet doth not; doth ſomething, ſome great thing, and yet that ſomething is juſt nothing.

But is there no ſuch life of God, wherein the Lord having gotten the chief intereſt in the heart, hath alſo the Dominion of the life? Is there no ſuch life, the main dealings and buſineſs whereof, is the pleaſing and honouring of God, and the ſeeking that glory and honour which is from him? Muſt God be an underling to the World, and be put off with our ſpare hours which the World will allow him? We were even as good down-right to profeſs we own no God at all? or if we muſt have one, a Baal, or an Aſhtaroth, a Niſroch, or a Molech, an Oxe, or a Calf, may ſerve us well enough for a God; a God to be ſo trampled on or to be ſaid unto, ſtand aſide, when ever the World hath any thing for us to do.

Is there no ſuch Spiritual life, the comforts whereof are Spiritual comforts, the pleaſures and delights, Spiritual pleaſures and delights? Are there no delights in God, who is a Well of Life, and the Fountain of all Bleſſedneſs? Have the Creatures their ſeveral ſweetneſſes iſſuing from them, the Sun its light, the Fire its warmth, the Fig-tree its ſweetneſs, the Olive-tree its fatneſs, the Fruits of the Earth their pleaſant taſtes and ſmell, the Inſtruments of Muſick their melodious Ayres and ſounds to gratifie and pleaſe our ſenſes, and is the Fountain onelyonly a dry and unſavory thing, when p. 176the Ciſterns are ſo freſh and full? Have fleſhly exerciſes their ſeveral pleaſures? are the labours of the Husband-man, the Travels of the Merchant, ſo ſtrangely ſweetned by the gain and in-come of them? Are May-Games and Morrice-Dances, Sports and Playes, ſo delightſome to men, that they will ſell their Souls for ſuch Pleaſures; and are they the Exerciſes of Religion onelyonly, that have no juyce nor ſweetneſs in them? Is it Godlineſs onelyonly that hath no bud, the ſtalk whereof yields no meat? Or are the delights and comforts hereof ſuch flaſhy and airy things, that we cannot tell when we taſte them, whether we be awake, or in a dream? Once more conſider the Scriptures; How excellent is thy loving kindeneſs, O God, therefore the Children of Men put their truſt under the ſhadow of thy Wings: They ſhall be aboundantly ſatisfied with the fatneſs of thy Houſe, and thou ſhalt make them drink of the Rivers of thy Pleaſures, for with thee is the Fountain of Life, and in thy light we ſhall ſee light. Delight thy ſelf alſo in the Lord, and he ſhall give thee thy hearts deſire. Thou haſt put gladneſs in my heart, more than in the time, when their Corn and Wine increaſed. with Joy ſhall they draw Water out of the Wells of Salvation. Whom having not ſeen ye love, in whom though now ye ſee him not, yet believing ye rejoyce, with joy unſpeakable and full of glory. The peace of God, which paſſeth all underſtanding keep your hearts. Let him that readeth underſtand; do all theſe ſpeak the life of Saints to be ſuch a dry and dark, and impleaſant life?

Let me farther ask you theſe two Queſtions.

1. Are there any delights in Heaven? Is there any joy before the Throne, and in the face of God? Are there any pleaſures at his right hand? Doth p. 177the Tree of Life, that ſtands in the midſt of the Paradiſe of God, yield any pleaſant fruit? Doth the Chryſtal River that runs through the City of God, yield any pleaſant ſtreams? Are the exerciſes of glory, bleſſing, praiſes, and ſinging Hallelujah, Hallelujah, are there any pleaſure in theſe? Speak Sinners, what do you think, are there any delights in Heaven?

2. Is there not ſomething of that heavenly joy and delight let down to the Saints here? Whileſt they bear a part in the ſame exerciſes, have they not a little ſhare in the ſame pleaſure? What means then the earneſt of their inheritance, which is given here? The Apoſtle tells us, Eph. 1. 13, 14. that the Saints, after they had believed, were ſealed with the holy Spirit of Promiſe, which is the earneſt of our inheritance. An earneſt is a part of that, whereof it is an earneſt given in hand; The earnest of our inheritance is a part of the inheritance.

Believe it Sinners, Gods Earneſt is no Jeſt, God will not mock his Saints, though, you do. As ſinners to their coſt, ſo Saints to their comforts, feel that Gods Earneſt is in earneſt.

As the Lord ſometimes (though more ſeldome) cauſes ſome flaſhings of his wrath to flie out in the faces, to kindle in the ſouls, and burn in the bowels of ſome incorrigible ſinners, as an earneſt of thoſe everlaſting flames prepared for them, beginning their hell upon earth, ſo doth he let fall ſome handfuls of that Harveſt, ſome drops of that new Wine, the fuller draughts whereof are reſerved to that time, when they ſhall ſit down with him in his Kingdome; and this is the earneſt of their inheritance; ſomething of the ſame joys, the ſame pleaſures (for kind) with thoſe that are laid up for them, p. 178and hereby aſſured to them. And is there not yet enough to convince you?

If you will ſtill hold your own, and go about to perſwade us that all this is but fanſie, we muſt give the ſame credit to you, that your ſelves would give to a man that was born blind, who had never ſeen either Sun or Star, and hearing you to diſcourſe of them, ſhould laugh at you for Phanaticks, and tell you there were no ſuch things as Sun, or Stars, or Light; you would believe your own eyes before the blind mans blind confidence, you would pity rather then credit him, and ſo muſt we you.

Do ye wonder there ſhould be ſuch things, and you not ſee them? The Riches of Chriſtians are hidden riches; The Manna of Saints is hidden Manna: The white Stone and the new Name are not within the Ken of …ulgar eyes: Think not it i… our pride or vanity thus to ſpeak: Doth not our Lord ſay the ſame things? Rev. 2. 17. No man knoweth it but he that hath it. A stranger ſhall not meddle with his joy. The ſweetneſs of Religion lies deep, the rich Wines are in the Cellar, the rich Mines are in the bowels of the earth, the beſt of ſin is in fight, the Flower & the Cream i… at the top, and the … and the Lees is at the bottome; ſin is honey in the mouth, but wormwood in the belly. Sinner, you have not gone deep enough in Religion, to co…e to the pleaſure of …t: And will you therefore ſay there is none in it? You may as well ſay there is no gall and wormwood in ſin, becauſe you have not yet met with a bitter drop; that all the anguiſh and horror that all thoſe pangs of miſery, thoſe g…awings, and grindings, and torments that are ſaid to be in ſin, are meer fanſies, becauſe you have not yet felt them: p. 179But ſtay a while, you are not yet at the bottome: the d…egs are yet ſome draughts lower: Oh the under-ground fruits of ſin! When theſe ſhall come up, then you ſhall taſte what gall and gravel ther… is in it; …never think you are ſecure from ſorrow, draught or two deeper may confute you with a witneſs. And ſo on the other ſide, there is no ground to ſuſpect that the ſweetneſs of Religion is a nothing, becauſe ſome ſmatterers about it, which have onelyonly trifled upon the ſurface and outſide of it, have not had the leaſt taſte of any ſuch thing: The brackiſhneſs and bitterneſs of Religion is at top, the beſt is at bottome; the Wine-cellar is lower then yet you have gone: If you would be perſwaded to go deeper, to ſet in more cloſely and throughly with a godly life, your own cenſure would at length confute your cenſures; & whatever you have heard ſpoken concerning the comforts and delights of holineſs, you would ſay with the Queen of Sheba, The one half was not told me.

We will freely grant you, that all is not gold that gliſters; there are falſe fires, falſe joys, falſe comforts, which many pretenders to Chriſtianity have boaſted of, who yet have had no part nor lot in this matter; and to ſuch as theſe both Saints and Sinners have been but little beholding. The calumnies that light upon them, and the blindneſs that abides on theſe, lie much upon the ſcore of ſuch falſe lights; but becauſe ſome men dream they are eating and drinking, or that they are rich, or making merry, will you therefore that are eating, or drinking, or rich, or rejoycing, conclude that you alſo are but in a dream? becauſe that there are Come…s that ſhines amongſt the Stars, are they all Comets? Are there no Stars? p. 180becauſe there are Glow-worms that ſhine, is the Sun but a Glow-worm?

Shall I add one word more? You that yet hold the ſame tune, and ſtill cry out, Fanſie, fanſie, all is but fanſie; tell me, that I may know that you are in earneſt, and believe your own talk, tell me, dare any of you come and ſubſcribe this with your hand; This godlineſs which you have been here commending to me, with all its comforts, joys, and delights, I do utterly renounce for ever; let me never know what any thing of this means, nor have my part hereafter with this godly people. Dare you put your hand to this? It is ſome comfort to us, to hope that Relig… on hath an Advocate in the Conſciences of its Adverſaries.

But if it have not, yet know, Sinners, That Wiſdom ſhall be juſtified of her children. And as for you, Beware leſt that come upon you, which is ſpoken by one of the Prophets; Behold ye deſpiſers, and wonder, and periſh, for I work a work in your dayes, which you will in no wiſe believe, though a man declare it unto you.