The World Conquered, Sermon (4 of 6)

The World Conquered · Sermon (4 of 6)

p. 1744. Magnanimity in greateſt difficulties and dangers, Magnanimity notes,

Generoſity.

Fortitude.

1. Generoſity, A Soul abſtracted from the world is a generous Soul: eximiae virtutis, vigorous and ſprightful: its a Soul reſtored to it ſelf, grown up towards its original vigour, which was loſt and chok'd in the mud of this world. It is for great action, for higher and more noble atchievements, It is of the Berean extract, of whom twas ſaid, p. 175Acts 17. 11. they were more noble then they of Theſſalonica, foreign—more generous then they, ſuch large Souls it will not ſatisfie, to have done ſome little and lower things.

The Spirit of this world is a poor and narrow Spirit, ignavae animae quae ambire magna non nôruut; ſluggiſh dull and heavy Souls; whom either a little action muſt ſuffice, or if there be more, it is about theſe little things: this world conquering Spirit is a Soul upon the wing, that being unclog'd of earth flies high: purſues higher things, and by a ſwifter, and more vigorous motion, Math. 5. 47. what ſingular thing do ye? God hath done great things for it, and this great mind is for great returns.

It wills great things, and it dares to attempt great things; It will not deſpond or be diſcouraged with difficulties; This is to much, or this too hard; Difficulties are the delight, and the proof of a generous mind.

What ſhall I do for him whom my Soul honours? what would I not do? what would I refuſe for his ſake! Oh what little things are my great things, even the greateſt that I can do! how much have I received, how little have I to return? Oh for more work for God, for more ſtrength for work? I can never do enough when I have done all, and therefore I will never ſay 'tis enough, whileſt there is more to be done.

Oh how little muſt ſuffice a carnal heart, and how much is every little accounted? a magnanimous Spirit does much but thinks all but little; others do little, but over reckon. A little praying or prayſing, or ſpeaking or thinking or working p. 176for God, muſt ſerve, and how much is that little reckoned?

How ſoon are we at our Lands end, and have even wrought our ſelves out of work? or elſe how quickly are we diſcouraged by the greatneſs of our work? the leaſt ſtraw is a ſtumbling block, the leaſt Molehill a Mountain; every duty is a difficulty, and every difficulty an impoſſibility. How ſhall I ſtand under ſo much work? Who would venture on ſo great difficulties? Am I God, and not man? ſpirit, and not fleſh? the ſpirit is willing, but the fleſh is weak: No, no, thy ſpirit is weak too, this ſpirit is but fleſh: How weak is thine [heart] that it is ſo ſoon diſcouraged?

O Brethren, where is the victorious ſpirit? where are the Heroes of Chriſtianity, the Nobles that ſet their necks to the work of the Lord? What deſigns have you for advancing in holineſs, for magnifying the grace of God in you, for exalting his name in an heavenly life? Where are the Trophies of your proweſs? bring forth the Captives you have taken: Can you ſhew your luſts in Chains, your pride in Chains, your covetouſneſs in Chains? Here are the priſoners I have taken, Behold houſes, and honors, and dignities, and pleaſures, behold my feet upon the necks of them all: This little I have done for God, Yet not I, but the grace of God that was with me: This little have I done for God, the weights are laid aſide, and now will I run with patience the Race which is ſet before me: Now for a fruitful life, for labouring and abounding in the work of the Lord; for growing rich unto God, rich in good works; I cannot ſit down by that little I have p. 177done; he is worthy, he is worthy, for whom I ſhould do other manner of things then theſe, for whom I ſhould live another manner of life then this: O were I all ſoul, all wing, all life, all action, how little would this my [all] be, to what I would it were: Riſe up O my ſoul, ſhake off thy aſhes, open thy ſluces, let run all thy ſtreams, what wilt thou do for thy good? I have done for my fleſh, I have done for my family, I have done for my friends, what ſhall I do for my God? Read O my ſoul, in the Book of Records, as that King did, Eſter 6. 2. and ſearch what the Lord hath done for thee, how he hath pardoned thee, and ſanctified thee, and ſubdued thine enemies under thee; how he hath brought thee out of thine houſe of bondage, and redeemed thee from the houſe of ſervants: And then ask, What honour hath been done the Lord for all this?

O Brethren, how are we ſtraitned? we walk as if we were ſtill in our fetters; if we were ſtill Vaſſals to this earth, we could hardly be leſs active for heaven: Whileſt we tell one another what the Lord hath done for our ſouls, how little have we to tell, what our ſouls have done for the Lord? Empty vines we are, that bring forth our fruit to our ſelves, that ſow for our ſelves, and reap for our ſelves, and threſh for our ſelves, and live to our ſelves, and how little to him?

And that little we do for God, how hardly are we brought to it? Am I bound to do this? am I bound to do that? bound to give ſo much to the poor? bound to ſpend ſo much time in prayer? bound to ſuch conſtant care and labour? May not leſs ſuffice? will not leſs be accepted? may I not p. 178be a Chriſtian at a cheaper rate? And if our fleſh can but make us believe, that leſs may ſerve, how glad are we to ſit down and ſave our labour?

Brethren, is it not thus with the moſt of us? muſt we not be drag'd and driven on to duty? what do we more then bare neceſſity forces us to? if fear would let us alone, if Conſcience would let us be quiet, how little is it that love to Chriſt would put us upon? Oh where are the large hearts to God, the flowing ſouls, that freely offer themſelves to the Lord: Woe to us, this earth ſtill ſucks up our ſtreams.

2. Fortitude. By this we ſtand againſt the fury of the world: That's a magnanimous ſpirit, that delights in difficulties, and deſpiſes danger; a bold ſoul; that not only loves to ſerve, but dares to ſuffer; that is not careful about this matter, Dan. 3. Whom none of all theſe things move, Act. 20. 24. that is ſtrong, and of good courage.

Victory attends the valiant, and makes more valiant; a little Conqueſt fleſhes the faint. This Chriſtian fortitude comprehends in it theſe three things.

A boldneſs

With God.

In God.

For God.

1. A boldneſs with God. A free and confident acceſs to God; a coming boldly before the Throne of Grace, Heb. 4. 16. And this ariſes from a ſenſe of Reconciliation with God, from an inward acquaintance with God, from a conſcience of uprightneſs before the Lord, Heb. 10. 19. 22. Having therefore boldneſs by the blood of Jeſus,—let us draw near with a true heart,—with an heart ſprinkled p. 179from an evil conſcience. There's no coming before God with a guilty or guileful heart; 'tis Innocence that gives boldneſs; the conſcience of guilt or guile, makes us afraid and aſhamed to appear before God. We are afraid of our Bibles, aſham'd to look towards our Cloſets, when God hath a quarrel with us. We go into our Cloſets, as the Thief to the Houſe of Correction: We ſneak in aſhamed and afraid, and ſhuffle over in haſte, and are glad when we get out again: We cannot pray, we ſcarce dare to lift up our eyes to heaven, we bluſh before the Lord, and cannot be free and open-hearted with him: Guilt ſtops our mouths, or at leaſt the heart keeps ſilence where this cryes in its ears.

How can I go before the Lord? What am I like to hear if I ſpeak to him? What will he anſwer me if I call upon him? Why eryeſt thou to me? Go to the Gods whom thou haſt ſerved, go to thy pleaſures, go to thy companions, go to thy Mammon which thou haſt ſerved; thou art privy to thy treacheries, to the Whoredomes thou haſt committed with thine other Gods; why cryeſt thou to me in thy diſtreſs? go to the Gods after which thou haſt loved to wander: how will that heart hang down the head, and give it ſelf the repulſe that's conſcious to ſuch treachery?

When the ſoul can reply, I have no other God to go to; this Fleſh is not my God, this World is not my God, my heart is with thee, my deſire is to thee, and I have kept me by thee; thou knoweſt Lord, it hath been my care to keep me from the way, and from the luſts of this world, and to walk before thee in mine integrity, then will it p. 180lift up its face with confidence in his preſence.

Now he that can thus be bold with God, that can with openneſs of heart make his appeal to God, as the witneſs of his integrity, and that can hereupon make his requeſt to God, make known his want, and his ſtraits and diſtreſſes, and be bold to leave it upon him to relieve and ſupport him; he that can be thus bold with the Lord, will be bold with all the world.

Brethren, you that think you ſhall be bold for the Lord, when ever you are put to the tryal, that have now a forward mind to own the worſhip and wayes of God, and have hope that in nothing you ſhall be aſhamed, but that at all times, and in all things, Chriſt ſhall be magnified in you, whether by life, or by death; let me ask you, Have you boldneſs with God? Is he your friend? Is it peace betwixt him and your ſouls? How came this peace in? time was when there was no peace; you were Runawayes and Rebels againſt God; your natural ſtate was a ſtate of enmity; are you reconciled by the Bloud of Chriſt? are you returned and become Converts to God? hath the Lord been at work with your ſouls? hath he convinced you, humbled you, broken you, ſlain the enmity, and brought you into a Covenant of peace with himſelf? Its dangerous to talk of being bold with God, till you are brought home unto God; 'tis for the ſtubble to be bold with the flames; 'tis to daſh on the Rock, to ſleep on the Waves, to take Sanctuary in wrath and fury, and to truſt to indignation; as little ſuccour and relief will the unconverted find with the Lord: Are you reconciled? are you the friends of God?

p. 181Are you of the acquaintance of God? friends may grow ſtrangers, and ſtrangers cannot be bold: Do you uſe to converſe and walk with God? how often do you viſit him? is there conſtant entercourſe and correſpondence maintained betwixt the Lord and your ſouls?

Are you tender how you break your peace, and loſe your acquaintance? is it your care to walk before him in uprightneſs? do you not ordinarily grieve, or offend, or careleſly neglect the Lord? Is there no allowed treachery or falſhood in your hearts to him? do you not ſuffer new quarrels to ariſe betwixt the Lord and you? or if there be, have you therein a quarrel againſt your ſelves? When you offend him, do you offend your own hearts? Is every ſin againſt God a wound to your own ſouls? are you ever angry with your ſelves but when God is at peace? Is it your conſtant care to keep all clear and fair betwixt the Lord and you? and hereupon, can you come boldly before the Throne of Grace, and make known your wants, and your grievances, and eaſe your hearts, by opening them, and emptying them into the boſom of your friend? fear not, this your boldneſs with the Lord, will give you boldneſs on the behalf of God, how frightful ſoever the caſe may be.

Oh take heed that your confidence that you ſhall ſtand your ground in the day of tryal, be not preſumption. And certainly whatever your thoughts are at preſent, if you be not the real and inward friends of God now, if you have but the name and the face of his Diſciples, if you follow him for faſhion, or for company, or for p. 182novelty; if notwithſtanding all the regards and reſpects you profeſs to have for God and his wayes, there be ſtill a Conſcience of guile and deceit within; if notwithſtanding all your heat and forwardneſs in his publick worſhip, you are ſtrangers to the love and life of God, and are ſtill in league with his Enemies, ſerving your fleſh and this world: And hereupon whatever you do in publick, yet you have no freedome in ſecret with God, no ſecret familiarity, no ſecret entercourſes of love and friendſhip, you cannot be bold and open-hearted when you have him alone; if you cannot be thus bold with the Lord, your promiſing your ſelves that you ſhall be bold for him is your preſumption, and will deceive you.

Only let me tell you (for fear of diſcouraging ſuch who ſhould not be diſcouraged) he that hath the ground of this holy boldneſs, that through the bloud of Jeſus hath peace with God, whoſe conſtant care is to pleaſe the Lord, and to walk before him in his uprightneſs; though by reaſon of the darkneſs and miſgivings of his troubled trembling heart, he ſcarce dares to call God Father, and can hardly at any time look him in the face without fear and ſhame, and hereupon ſhakes at the fore-thoughts of the day of tryal, this poor trembling ſoul may expect, when he is put to it, to be enabled to ſtand as Mount Zion that ſhall never be removed.

2. Boldneſs in God: We were bold in our God, 1 Theſ. 2. 2. This boldneſs ſtands in a firm dependence upon God, Job 13. 15. Though he kill me, yet will I truſt in him. A reſolved Chriſtian will depend upon God, for his counſel and conduct, Pſal. p. 18373. 24. Thou wilt guide me with thy counſell: he will not lean to his own underſtanding; he is fearful enough to walk in his own counſels; he knows that 'tis not in man that walketh to order his own ſteps, but withall he knows he hath a better guide: he depends on God for his aid and aſſiſtance: His faith ſaies the ſame which Chriſt ſaies, Iſa. 50. 7. The Lord God will help me, therefore I ſhall not be confounded; therefore have I ſet my face as a flint, and I know that I ſhall not be aſhamed. He will keep his way and adventure events and iſſues upon God: God will provide, is his encouragement in his moſt difficult caſes: and hence he bears up under the moſt frightful aſpect of his preſent caſe what ever it be, 1 Sam. 30. 6. But David encouraged himſelf in the Lord his God. He was in a great diſtreſs and in great danger, but yet he bears up. All is gone, and worſe is coming: mine enemies have carried away all, and my friends are become mine enemies; my friends are againſt me, and I have none to ſtand with me; I am in great diſtreſs, what ſhall I do?

But where is the Lord? who is the Lord but my God? O there's enough. Why art thou caſt down O my Soul, and why art thou diſcouraged within me? Hope in God, be ſtrong and of good courage.

3. Boldneſs for God: There is a boldneſs to which God is nominally entitled, which is not boldneſs for God, but for our ſelves. The bold aſſerting our own conceits and opinions for divine truths; the bold impoſing our own inventions as the will of God; the zealous purſuing matters of religion for our own advantage, and crying out over it zeal for God: the intemperate inſiſting on p. 184the controverted and queſtionable matters of religion: this our boldneſs we may call our weakneſs, and wilfulneſs; our pride and ſelfiſhneſs. God will never thank you for ſuch boldneſs; father not your follies or phrenſies upon the moſt high; God will reward ſuch boldneſs either with frowns or with fury.

Boldneſs for God ſtands, in a conſtant maintaining our fidelity and allegiance to God; in a reſolved promoting the real intereſt and honour of his name and worſhip: a boldneſs to pray, as in the caſe of Daniel, Chap. 6. 10. When the King forbad him: a boldneſs to preach, as in the caſe of the Apoſtles, Acts 5. When the Prieſts and Rulers forbad them: a boldneſs to be holy and upright and not to ſin againſt God as in the caſe of Job. chap. 1. When the Devil afflicted him for it: a boldneſs to confeſs Chriſt before men; both in our ordinary converſation, and in ſpecial when called before rulers: bearing witneſs both by word and works againſt all the ſins, the prophaneſs, the Atheiſm, the Idolatries and Apoſtacies of the world; a boldneſs to ſuffer rather then ſin againſt God.

This is Chriſtian fortitude, and is then the clearer proof of our victory over the world,

1. When we follow God and keep his way, with the contempt of the [greateſt] advantages on the one hand, and the [ſharpeſt] ſufferings on the other; when the higheſt price that the World can give, cannot entice us, and the greateſt miſchief that the World can do, cannot force us to unfaithfulneſs: when its beſt and worſt are contemned, in compariſon of a good conſcience towards God.

Wilt thou mind and ſerve and follow me ſaith p. 185the World? why what reward wilt thou give me? Thou ſhalt have wealth: what nothing elſe? yes thou ſhalt have pleaſure: what no more? yes thou ſhalt have honours and preferments, thou ſhalt be a great man, and exalted in the earth, and what more canſt thou deſire?

And if thou wilt not hearken, if thou wilt forſake me; why what then? look for all the miſchiefs I can do thee: look for reproach and ſcorn; if that will not do, look for hunger and thirſt; if yet it be not enough look for ſtripes, and bonds, and priſons, and torments and death: Well is this all that thou canſt give? is this the worſt thou canſt do? Away from me, I neither love nor fear thee, I will keep the Commandments of my God: there's a bold Soul, one of Chriſts worthies.

2. When we chooſe the greateſt of ſufferings, rather then little ſins. May be thou wouldſt be afraid to run upon horrid ſins; If theſe were the terms that were given thee, Curſe God and live, Renounce thy part in Chriſt, forſwear thy Lord, blaſpheme and live; Theſe horrid wickedneſſes have too ghaſtly a face, theſe look too much like Hell; thou dareſt not buy thy liberty, or thy life, at ſo dear a rate. But mayſt thou eſcape by Zoar, will ſome little ſin ſecure thee? ſome little ſinful ſhift, a little complyance, or that which hath but the appearance of evil, what ſayeſt thou now? If thou canſt not drink down a full draught of the cup of fornication, canſt thou not ſip of the cup, or ſo much as put to it thy mouth, canſt thou not kiſs the cup? no no, every drop is poyſon, and a drop of poyſon is deadly, every little ſin is the price of p. 186bloud; the very appearance of evil will be a blot on my holy profeſſion. 1 Cor. 9. 13. I had rather dye then that any ſhould make my glorying void: Not only whats unjuſt, or impure, or diſhoneſt, but whats diſhonourable, what ever hath an evil face, or an evil ſound, my life ſhall go, rather then I will redeem it by any ſuch unworthy way.

3. When we refuſe the greateſt advantages rather then neglect the leaſt of duties: When we can reſolve from love, what Balaam did for fear, Numb. 22. 18. If Balak would give me an houſe full of ſilver and gold, I cannot go beyond the word of the Lord; to do leſs or more. I will not willingly fail of a tittle of all that the Lord requires me. I will not be bought out of my duty: weigh me my price; whatever can be given, houſes, or mountains of gold and ſilver, they will be contemned in compariſon of faithfulneſs to God. I will not be hired, not only to a total neglect of God, but not to do leſs then he requires. I can make no abatements, I will not keep back part, there is unfaithfulneſs in the leaſt, the whole World ſhall not hire me to be unfaithful. If God ſaies, Keep thy ſelf pure, keep thy ſelf unſpotted of the World; If God ſaies, Be faithful, be circumſpect, be zealous; If God ſaies, Hold faſt that which thou haſt, Hold forth the word of life, be not aſham'd to confeſs me before men, be harmleſs, be blameleſs, in the midſt, and in the ſight of a crooked generation; endure hardneſs, deny thy ſelf, take up thy croſs and follow me, without turning aſide, either to the right hand or to the left. As the Lord liveth, as I will not go beyond, ſo neither will I take up ſhort of the word of the Lord, to do leſs or more.

It may be if the profane World ſay, let [all] p. 187alone, give up [all] thy religion; have done with this praying and hearing, yea and this profeſſing of religion; ſcrape out all prints, and raze out all principles of righteouſneſs and holineſs, and proſtitute thy ſelf with us to all manner of licentiouſneſs; poſſibly thou wilt not dare to do thus.

But if thy carnal friends ſay, at leaſt be wiſe, be not righteous over much, be not fondly preciſe; remit of thy heat, abate of thy zeal, conceal thy ſelf; Haſt thou faith? have it to thy ſelf. Haſt thou conſcience? have it to thy ſelf. If thou wilt follow Chriſt ſtill, yet walk no more openly with him? thou mayſt be a Diſciple and no body the wiſer if thou wilt be a little more moderate and wary. What ſayſt thou to this? no if all the friends I have in the World ſhould thus plead with me, even in this I cannot hearken.

What Chriſt ſaith is over much, ſhall be abated; when Chriſt ſaith be leſs preciſe, be not ſo zealous, keep thy religion to thy ſelf, keep thy conſcience to thy ſelf, I will hearken. What Chriſt calls diſcretion and moderation, I will embrace; what Chriſt calls pride, and fondneſs, and nicety, I will avoid: where Chriſt ſaies, be ſober, be wary, hide thy ſelf, I will obey; but beyond the word of the Lord I will not go, to do leſs or more; I will not be raſh or heady, I will not be wilful or obſtinate; I will not be turbulent or contentious; I will not contend for any thing as religion, which Chriſt hath not call'd ſo, nor for that which is, farther or otherwiſe, then he hath required me: Chriſtian wiſdom, and moderation, and meekneſs, and gentleneſs, and condeſcention, p. 188and peaceableneſs, I will embrace, and follow after with all men, for this is the will of my Lord.

But ſay no more to me, be leſs holy, be leſs zealous for righteouſneſs and holineſs; I cannot be righteous overmuch and I will not be wicked in a little.

If you ask further, what are the properties of this godly boldneſs, I anſwer, it is,

1. An humble boldneſs, that does not make a noiſe, that does not boaſt and bluſter, nor ſhew it ſelf in uncomely heats and animoſities; that hath firmneſs and undauntedneſs, but joyn'd with lowlineſs and meekneſs.

2. A prudent boldneſs, that doth not eſpouſe needleſs controverſies, that is wary of miſtaking matters or meaſures; that doth not raſhly and headily run upon dangers which it might without ſin avoid; that doth not unwarily create it ſelf nor needleſly provoke enemies, but fears not to meet them in his way, nor will either turn aſide or ſtand ſtill to eſcape them.

Now put all theſe together; he that is bold with the Lord, who being reconciled by the bloud of Chriſt, and walking before him in his integrity; can with an holy boldneſs approach, and make known his requeſts to the Lord, for grace and mercy and help in the time of need; He that is bold in the Lord, whoſe heart is fixed truſting in God; He that is in his name, bold for the Lord, bold to be faithful to God, bold to be holy and righteous; that will follow God and keep his way with the neglect of the higheſt worldly advantages on the one hand, and the ſharpeſt ſufferings on the other; p. 189that will chooſe the greateſt of ſufferings, rather then little ſins; that will refuſe the greateſt advantages rather then neglect the leaſt of duties; that is meek, and yet mighty through God; that trembles at the word, and yet ſtands againſt all the world; that is tender as a bruiſed reed, and yet ſtands againſt all the world; that is tender as a bruiſed reed, and yet not terrified at an army with banners; whom a child may lead and yet a giant cannot drive; an innocent dove with a ſerpents wiſedom; a patient lamb, with a Lions heart; who will not ſtrive nor cry nor make a noiſe in the ſtreets, and yet in the ſtrength of the Lord brings forth judgment into victory; Here is the valiant Chriſtian, that triumphs over thrones and Dominions; that in the name of Chriſt, hath ſpoiled principalities and powers, and hath led captivity captive. Here is a man clothed with the Sun, who hath the moon under his feet.

Chriſtians, where is this mighty ſpirit of the Goſpel? Behold, ſome who ſeem ſufficiently high flown, are yet as weak as water: whoſe hopes and whoſe comforts lye at the mercy of every temptation; whoſe religion muſt ſtrike ſail, at the fight of every enemy, or tack about at every turn of the wind; who are no body but in the ſunſhine and the calm: whoſe courſe muſt be ſteer'd by their commodity and ſafety: who are for duty, yet dare not pray to their loſs; who proteſt againſt iniquity, yet will ſin rather then ſuffer.

Is not this thy caſe? wouldſt thou not have been better if thou hadſt dar'd? thy conſcience is for more praying, and hearing, and cloſs walking with God, but thine heart will not ſerve thee, the p. 190times will not bear it, thy eſtate will be in hazard, thy liberty, yea and thy life too in danger: thou dareſt not turn Apoſtate from Chriſt, thou wouldſt be one of the company ſtill, though thou be but a midnight Diſciple, and this muſt comfort thee under all thy diſguiſed unfaithfulneſs: thou halteſt betwixt Chriſt and the World, thou dar'ſt neither utterly to forſake him, nor reſolvedly to own him; thou canſt not tell what to be, nor where to find thy ſelf: were it not for love of this World, what a Chriſtian wouldſt thou be? were it not for fear, who ſhould out-ſtrip thee? but as Matters are, what to do thou knoweſt not, and whoſe thou art, who can tell? to day thou art with the Diſciples, but who can tell where to find thee to morrow? weak Soul, haſt thou good will for Chriſt, why wilt thou not venture after him? haſt thou the name, where is the Spirit of a Chriſtian? ariſe ſhake off thy fear and be bold.

Be bold for God: Some are bold enough, but 'tis for themſelves; God hath the name but ſelf is the mark thats aim'd at; beware that this be not it thou counteſt thy godly boldneſs. Some are bold upon God; upon the patience and forbearance of God; bold to ſlight and affront the Lord, bold to ſin againſt him, to ſtand it out againſt him, againſt all his commands, threatnings and judgments; bold to continue unbelievers, impenitent, blaſphemers, unclean livers, though God hath ſaid that all ſuch ſhall be damned: to be thus bold is to be deſperate; they dare the Almighty to his face, to bring his Counſel to paſs, and to perform all his words that he hath ſpoken againſt them. Be bold but ſee that it be for God not againſt him.

p. 191Be bold for God, but let it be alſo in the Lord. Be bold in the Lord, but that you be not more bold then welcome; look to it, that you be the friends of God; the boldneſs of ſtrangers, is ſaucineſs or preſumption: The Lord upbraids his rebellious people with their confidence in him, Mic. 3. yet they will lean upon the Lord; they love me not, yet they will lean upon me. Its hard to ſay which is more dangerous, the truſt of the ungodly, or their diſtruſt: God will be no Rock to thoſe, who will not that he be their Lord: He will not accept of a teſtimony from a devil; it diſparages a good Cauſe to be pleaded by an evil mouth; and as he will not regard thy confeſſion, ſo neither will he bear thee out in what it coſts thee: If thou wilt not ſubmit to God, confeſs him at thine own peril; depend on [me] for my help? expect countenance or encouragement from me? lay hold on [my] power? lay claim to [my] all-ſufficiency or faithfulneſs? how dar'ſt thou be ſo bold? what art thou to me? a ſtranger, and yet ſo bold? an enemy, and yet ſo bold? away Confident, look to thy ſelf, ſtand on thine own bottom, I have nothing for thee: Art not thou he that wilt not be rul'd by me, that wilt not accept of my love and peace, that diſſembleſt with me, that ſpeakeſt me fair, but thine heart is not with me? art not thou he that dar'ſt continue in thy ſin, and to walk after the fleſh, and in friendſhip with this world, whoſe heart goes after thy covetouſneſs, and thy companions, and thy pride, and thy pleaſures? and wilt [thou] lean on me, and ſtrengthen thy ſelf in me? I have offered to be reconciled to thee, and thou wilt not; I have offered to change p. 192thee, to change thy mind, and change thy way; to make thee a new ſoul, and a new life, and ſtill thou refuſeſt, and art the ſame man that ever thou waſt: may be thou haſt gotten thee a new face, and a new tongue, and I have thy company ſometimes; thou draw'ſt nigh to me, and comeſt in among my Saints; but behold the ſame heart ſtill that ever thou hadſt; thou wilt not be a Convert, thou wilt not be brought into a Covenant of peace with me, but are ſtill in league with thy fleſh, and this world; and how canſt thou ſay I truſt in God? I will be no ſanctuary for ſin?

Brethren, beware there be not any among you, who make your truſting in God, to ſerve you inſtead of turning to God; your outward forwardneſs in the cauſe of God, to ſerve inſtead of your hearty accepting the grace of God; the Lord needs not, nor will regard your good words, whileſt your hearts are not with him; go and be reconciled to your adverſary, (for ſuch the Lord is yet to you) go and be reconciled to God, accept of his grace, reſign to his Dominion, ſet him up as Lord and Ruler within you, let his Law and his love be in your hearts, and then you may be bold, both upon his acceptance of whatever ſervice you do for his Name, and upon your ſecurity in it: Be the Lords in truth, and then fear not to make the Lord your truſt.

5. Aequanimity in all the changes of his outward condition: An equal, ſteady, fixed frame, in all turns and changes. If proſperity alone, if afflictions alone, will not corrupt or diſcompoſe us, they are often made to take their turns, ſometimes one, ſometimes another, if that may do it.

p. 193Though all wet or all dry will not, yet ſometimes wet, and ſometimes dry, will rot the ſturdy Oak. He is a ſtrong man indeed, upon whom great and ſudden changes of weather, air, diet, and his whole courſe and way of life, doth make no change. Thoſe ſouls are often toſs'd with turns of fair weather and foul, which can ride at anchor in conſtant tempeſts; we can hardly be long the ſame, whileſt matters go not with us after the ſame way.

As the Pſalmiſt, Pſa. 55. 19. Becauſe they have [no] changes; ſo ſometimes may it not be ſaid, Becauſe they have [many] changes, therefore they fear not God; we may be ſo long emptied from veſſel to veſſel, till we have loſt our ſavour.

He is a Chriſtian indeed, whoſe ſoul is not toſt out of its peace, whoſe feet are not turn'd out of courſe, by all the toſſings and turnings of his outward ſtate, whoſe heart is not moved within, when every day proves, that all he has without are moveables.

Inward changes there are, and ought to be, according to the viciſſitudes and varieties of providential occurrences; every providence ſhould make impreſſion upon our ſpirits, proportionable to it: a due and different ſenſe there ought to be, of our outward mercies and croſſes; a ſad ſenſe of paternal diſpleaſure, is as neceſſary under corrections, as a chearful ſenſe of bounty and kindneſs, when all things proſper with us: We may not be as ſtocks or ſtones, upon whom the Summer or Winter makes no difference; God looks that worldly changes be ſeen and felt in hearts; we may and muſt have our light and dark, our p. 194joys and ſorrows, our hopes and fears, there's need, and uſe of all.

But now in all theſe outward, and their correſponding inward changes, a Chriſtian as to the main changes not; his heart is fixed truſting in God; he is not out of frame, though he be in another frame to day, then yeſterday he was; both in his proſperity and in his patience, he poſſeſſeth his ſoul; he is the ſame to Godward, and towards ſin; ſtill in motion heavenward, and in defiance with iniquity.

As 'tis on the other ſide with the wicked, though they are as a troubled Sea, yet they are ſtill at reſt in their iniquity; whatever changes paſs over them, their hearts, as to the main, are not changed; ever beſides themſelves, and yet ever themſelves, wicked ſtill; emptied from veſſel to veſſel, and yet their ſent goes not forth out of them. Ungodly ſtill, hardned ſtill, for ſin and the devil ſtill; let their condition be what it will, let them be in health, let them be ſick, let them be full, let them be empty, let their ſteps be waſh'd with Butter, or ſprung with Vinegar; let their way be ſtraw'd with Roſebuds, or hedg'd with Thorns; let them be merry, let them be ſad, all's one, they are the ſame men, and holding the ſame courſe; wicked under mercies, wicked under judgements, wicked in their joys, wicked in their ſorrows:

O how do we ſee the providences of God thrown away, & loſt upon the ungodly world: Let the Lord do what he will with them, ſhine upon them, or thunder upon them, deal gently, or deal roughly with them; cloath them, or ſtrip them, feed them, or famiſh them, it comes all to one, their hearts p. 195will not be broken, nor turned to the Lord.

Oh what ſtrange changes hath the Lord of late made upon this wicked age? what turns and returns have we ſeen, ſmitings and healings, ſcatterings and gatherings, wars and peace, ſickneſs and health; and yet behold the world ſtill where they were, lying in wickedneſs.

So for the Saints, let the world do what they can upon them, let [them] ſhine or thunder upon them, deal gently, or deal roughly, feed or famiſh them, they are ſtill where they were, their heart is fixed, truſting in God.

And he that by all this feels the [leaſt] diſturbance upon his ſpirit; he that ſails moſt ſteadily in all winds and weathers, whoſe heart is not unhinged by all his turnings, who is not inordinately exalted nor depreſs'd by his fair weather and foul, nor hurried out of himſelf by paſſionate and troubleſome tranſports, on the one hand or the other; but holds his ſoul in ſuch an even equal poiſe, that his moderation appears unto all men, there's another that rides in triumph over earth and hell.

Oh Brethren, how is it with us upon this account? If we have made over our ſelves to the Lord, and have ceaſed to be numbred among the men of this World; if we no longer ſeek our treaſure on earth, and have laid hold on that better treaſure above, yet are we gotten ſo clear of things below, that they have not ſtill too great a power upon us? Hath not this Moon a mighty influence upon our wateriſh ſpirits? do not theſe ebb and flow, according as it waxes and wanes? are we the ſame men, when things are not with us p. 196after the ſame manner? are we the ſame in ſummer and winter? can we keep our hearts and hold our courſe in all weathers? Is it come to be all one with us, as to our inward ſtate, which way matters go with us without? can we want and yet be quiet, can we be full and not be wanton? can we be full and not forget God, and be hungry and not fret our ſelves againſt him? can we love God when he ſmites, and fear him when he ſmiles? Is it peace longer then there is plenty, have we ſunſhine in cloudy dayes? do we keep warm in the winter, and not ſleep in the ſummer? how ſmall a ſunſhine will ſteal off our garments, and how little a wind will blow us off our legs?

Conſider brethren; it may be whileſt the Lord hath proſpered you, and matters outward have gone according to your hearts, then you could love and ſerve and praiſe and rejoyce in the Lord; then you could be active, and lively and fruitful, and chearfully go on your way; but the next croſs providence hath been as water upon all your fire; a little ſtorm that hath riſen, hath put out all your light, turned you beſides all your duties and comforts: turn'd you beſides praying and rejoycing in God, to vexing and fretting and murmuring againſt him, and to queſtioning his love and goodneſs to you; all the flowers that your ſunſhine hath nurs'd up, how doth one froſty night wither away.

Or elſe, if your Souls have been proſpering in the winter how hath the next ſummers day chok'd them up with weeds. Sometimes God hath brought thee into the houſe of mourning, girded thee with ſackcloth, layd thee in aſhes, proved p. 197thee in the furnace of affliction; and then how humble, and ſerious, and mortified! then what praying, and repenting, and covenanting with God, and ſtrengthning thine heart in him! then dead to ſin, crucified to the world, living by faith, walking in fear; nothing but God, and holineſs, and glory in thy heart and in thy tongue; but no ſooner hath he turn'd thy captivity, put off the garments of thy widowhood, brought thee out of darkneſs into light, and redeem'd thy Soul out of trouble, but all is preſently forgotten, and fleſhlineſs vanity and ſecurity returns upon thee.

Oh how little is there yet done to what muſt be done, ere we ſhall come to any ſteadineſs, whileſt every wordly change does ſo rout and diſorder us.

Chriſtians, let us be like our God, holy and unchangeable; get you chang'd into his image, and then be unchangable.

Oh that my Soul were in ſuch a caſe, but how may I obtain? Why,

1. Seek earneſtly after a more abundant diffuſion of the eſtabliſhing Spirit of grace. Let the Pſalmiſts prayer be yours, Pſal. 51. 12. Uphold or eſtabliſh me with thy free Spirit. The Spirit of this World, is as Reuben, Gen. 49. 4. Unſtable as water: the Spirit of grace is an eſtabliſhing Spirit.

Haſt thou received this Spirit? haſt thou a little grace? open thy mouth yet wider, enlarge thy deſire as Heaven. A double portion, a double portion of thy Spirit O Lord. Conſider theſe two things,

1. The greater meaſures of grace are the portion of thoſe that are the moſt importunate ſeekers of grace.

p. 1982. Thoſe are the moſt eſtabliſhed Souls to whom grace hath abounded.

1. The greater meaſures of grace are the portion of thoſe that are the moſt importunate ſeekers of grace. To his Saints, the Lord giveth his Spirit by meaſure; to ſome a leſſer, to ſome a fuller meaſure; they have all drank in the ſame Spirit, but not all a like draught: our Heavenly Father will give his Spirit to thoſe that ask it of him, and every man hath according to his asking: 'tis not with this as with the Manna in the wilderneſs, He that gathered much had nothing over, he that gathered little had no lack; He that asketh much hath never the more, he that asketh little, hath never the leſs; 'tis not thus, but God gives to every man according to his asking. The reaſon why we go on from day to day, from year to year, with our veſſels ſo empty, with ſo little grace, is becauſe our little ſuffices us, we are content and ſit down by our little. If the Widow had brought more or larger veſſels, ſhe had had more oyle, 2 King. 4. 6. The largeſt hearts go away with the richeſt loading. Do ye ſee Souls, that ply at the bucket, that are often letting down into the well of ſalvation; that dwell at the throne of grace, whoſe very breath is prayer, that are every day and every night wreſtling with the Angel for a bleſſing, whom one bleſſing will not ſuffice, but are ſtill for more and for more, theſe are the thriving Souls: full of prayer and full of the Spirit.

2. Thoſe are the moſt eſtabliſhed Souls, to whom grace hath abounded: 'tis not every little meaſure of true grace, that will bring the heart to a comfortable conſiſtency: poor weakling Chriſtians ſadly p. 199prove, how even Diſciples may be ſo toſs'd in the waves, that they know not where to find themſelves: We are reeds ſhaken with the wind; Oh how are our hearts thrown up and down hither and thither, by a perplexing ſucceſſion of hopes and fears, joys and ſorrows, comforts and croſſes, and ſcarce ever at reſt: ſometimes lifted up, ſometimes depreſſed; ſometimes all upon the wing, by and by in the duſt; ſometimes in a fever, anon in a cold ague; yea ſometimes breathing out prayers and praiſes, and at the very next minute flameing out in paſſion and impatiencies: thus it is, and there is no hope it ſhould be otherwiſe, whileſt ſo low in grace; what wonder, if whileſt we are ſuch children, we be carried to and fro with every wind? thoſe that are grown up to be ſtrong in the Lord, and in the power of his might, theſe will have ſtrength to ſit ſtill.

O be aſpiring Chriſtians; be making up to the higheſt form, and be not content here to take a lower room. Be filled with the Spirit, follow on, follow hard after the Lord, and look not to be long your ſelves, till you be fuller of him.

Brethren, do not go about to excuſe your ſinful perturbations, when there is a way before you to cure them. You are ready to ſay, do not blame me for it, I cannot help it. I know 'tis very ſad to be in a perpetual ſtorm, but how can I mend it? you know not my tryals, none knows where the ſhooe wrings but he that wears it.

Do not blame you for it? why do not you blame your ſelf for it? are you willing of ſuch a troubleſome life, and to be let alone in it? Is the eaſe of an excuſe, all the cure you deſire? Is there not a p. 200remedy for your diſeaſe? I cannot help it? what, would not more grace help it? would not more faith, and more patience, and more mortification help it? You miſtake your ſelf, you are yet carnal, your proud fleſh, your fretful angry fleſh is too hard for that little grace you have; get more grace, and the cure is done.

2. Let your hearts be more ſtrongly intent upon God; By how much the more intenſely God is minded, by ſo much the leſs impreſſion will any thing that occurs make upon our ſpirits; when the Scales are but juſt turned, every little duſt falling in, will make them hover: A Bowl that runs ſtrongly towards the mark, 'tis not every little rub that will turn it out of its courſe: When the ſoul is making a main heavenward, and intends all its powers, in the more vigorous purſuit of the Inviſible Crown; when the heart is poſſeſſed, and much taken up with its more weighty and glorious concernments; when the thoughts, affections, reſolutions, are all deeply ingaged, and buſily working towards God, the greateſt occurrences of this life are paſt over as little things; 'tis becauſe we are ſo weakly moving heavenward, that we are ſo moved with every trifle.

Thou complaineſt of the frequent diſtractions and fluct…ations of thy mind, wave upon wave, billow upon billow come rolling in upon thee, and invincibly roll thy ſoul out of it ſelf; wouldſt thou be cur'd of this palpitation of thine heart? mind thy God more, mind thy buſineſs more, ſet thine heart on thy home, and upon haſting on thy journey thitherward, and ſee if this will not keep thee in frame.

p. 201Put on more weight, Chriſtians, and your wheels will run more even, and more conſtant; let the importance of your eternal ſtate be much in your eye, and upon your heart: Look often into the bleſſed eternity that is before you; ſteep your hearts in Divine Contemplation, and when you are tranſported into admirings of that glory, then ask your hearts, what little things are the Sun-ſhine or the ſtorms of this lower Region? tell me not of pleaſures, of plenty and proſperity here; tell me not of croſſes or diſappointments here; how ſhall I get to heaven: Oh may I come there once, no matter how it be here. Look alſo into the black and dreadful eternity; put your finger into the eternal fire; think, and think over and over of thoſe flames, of the gripings and gnawings of the Infernal Worm; think of theſe things, till you feel them to ſmart, and begin to ſcorch and burn in your hearts; and then ſay, What if this ſhould be my place; if this fire, and this Worm; if theſe gnawings, and this burning, ſhould be my portion for ever? may I but eſcape this death only, what is there elſe ſhould trouble me?

Take a view thus of Eternity, and then ſet down, This is the work I have upon me, this is the buſineſs of my day, to make ſure for Eternity. Let this ſink into your hearts, hang on this poiſe, and ſee if it do not hold your ſouls in ſuch conſtant and vigorous motion heaven-ward, that all the noiſes of this world, which now ſo amuſe and confound you, will be but whiſpers that will be little regarded.

3. Reckon upon nothing but God: Make ſure of p. 202God, and reckon upon nothing elſe: Reckon on no good thing but God, and reckon on all the troubles and miſeries on this ſide hell: What you look for, and count upon, will work the leſs diſturbance when it comes; count upon all loſſes but the loſs of God; him (if you be his) you ſhall never looſe: Count upon all woes, but the laſt woe, upon all ſufferings but hell; God would never have thee count upon theſe, (if thou be his) theſe ſhall never come upon you; bleſs God for that, ſo long 'tis well enough; any thing elſe, the worſt you can think of, may come, reckon upon it, and you will the better bear it.

4. Put your fleſh upon the frequent tryal of a voluntary reſtraint, and ſelf-croſſing. Reſtrain your ſelves, and you will the better endure when God ſtraitens you: He whoſe fleſh is ordinarily curb'd by his Chriſtian prudence, will be leſs mov'd when croſs'd by Divine Providence: allow not thy fleſh what it craves, though thou haſt to ſatisfie it; think not opportunities of ſatisfying thy fleſh to be a divine allowance; count it not thy Warrant to allow thy ſelf whatever pleaſes thee, that thou haſt wherewithall, opportunities are often but temptations: God ſometimes does as a wiſe Maſter, who lays an apple, or a piece of money in the way, to try his child or ſervant. Uſe to give thy heart no more then God bids thee, and thou ſhalt find that God will never give it leſs then will content thee. Inure thy ſelf to live daily at the allowance of Religion, and thou ſhalt never want thy allowance: When thou uſeſt to have no more then thou ſhouldſt have, thou wilt be like to be content with what thou ſhouldſt have; and when thou art content p. 203with what thou ſhouldſt have, thou wilt ever be content to have what thou haſt: Though it be often ſaid of ſome of the ſervants of men, yet it ſhall never be ſaid of any of Gods ſervants, that they have not what they ſhould have. And he, who whatever falls, whatever his portion or condition be, in every turn or change that comes, can find his heart ſaying, ſtill 'tis with me as it ſhould be; yeſterday it was ſo, this day it is ſo, to morrow it ſhall be ſo; he whoſe heart ſayes thus of every condition he is in, It is with me as it ſhould be, will ſay, It is well; and ſo ſit down quietly in his lot.

5. Laſtly, Victory over the world, ſtands in a willingneſs to be gone from this, and to take our flight to the other world, in a willingneſs to die: Worldly men, if they could help it, would never die; they would rather live among the dead, then die into a better life; they are dead while they are alive, dead in ſin; and they would that this might be their eternal death: Oh might they be allowed an everlaſting day to ſin in, to drink, and ſwear, and whore, and curſe, and covet in, what other heaven would they wiſh for? Were there a meſſage brought down to the World, that their houſes of Clay ſhould ſtand for ever; that this buying, and ſelling, and building, and planting, and getting wealth, and rolling themſelves in pleaſures, ſhould be their everlaſting imployment; that all the noiſe and fear of graves, and tombs, and death, and mortality, ſhould be for ever ſilenc'd, what a Goſpel would this be to them? how would the word then be changed, not the poor, but the rich receive the Goſpel?

Worldlings, if Miniſters were ſent this day to p. 204preach to you, that you ſhould never come to heaven, but that you ſhould abide here in your houſes, in your fields, in your pomp, and peace, and wealth eternally: O what a Jubilee would this day be unto you? what ringings, and bonfires, and ſhoutings, and triumphs would there be at the news? Oh this would be the beſt Sermon that ever you heard in your lives, this would be the beſt tidings (in your account) that ever came into the world.

Death is a terror, the great dread of the world, the King of terrors, Job 18. 14. the hopes of heaven would willingly be parted with, ſo the fears of death might be no more. How do the expectations and approach of death appale the faces, weaken the hands, ſhake the hearts, ſowre the pleaſures, damp the jollities, cool and cow the ſpirits of the mighty ones of the earth?

If it ſhould be ſaid this day to any of the Worldlings among you, Set thine houſe in order, for thou muſt die; if you ſhould ſee a Tekell written on theſe walls; thy day is finiſhed, this night ſhall thy ſoul be taken from thee; thou haſt eaten thy laſt morſel, haſt drank thy laſt draught, thy laſt ſand is running out; were this my meſſage to you this day, what a ſad Funeral Sermon would this be to ſuch?

But now a Chriſtian is willing to be gone. Luke 2. 29. Lord, now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation, Said old Simeon: I deſire to depart, and to be with Chriſt, which is far better, Said Paul the aged, Phil. 1. 23. Egredere O anima, go forth O my ſoul, linger not, theſe fourſcore years thouhaſt ſerved the Lord, fear not now to go and receive thy wages.

p. 205Its true, there is even in the Saints a degree of unwillingneſs to die; but it is chiefly, becauſe their Victory over the world is not perfect and compleat.

There are three grounds of mens unwillingneſs to die;

1. From a natural abhorrence of death.

2. From a lothneſs to part with their treaſure here.

3. From an uncertainty whither they ſhall go, when they go hence.

1. From that abhorrence of death which is implanted in the natures of all living: And upon this account there may be even in the beſt of Saints an unwillingneſs to die: Our Lord himſelf, who was without ſin, diſcovers ſomething of it, when he cried out, Matth. 26. 39. Father, if it be poſſible, let this Cup paſs from me. Its true, in his caſe, there was more in it, there was wrath in the Cup, there was a curſe in the Cup, there were all the ſins of the World wrung in, to mingle him a bitter draught; but this was alſo ſomething of it, there was death in the Cup. He that ſaid a little before, Luke 12. 50. I have a Baptiſme to be baptized with, (this Baptiſme of Bloud was it) and how am I ſtraitned till it be accompliſhed? I think long ere that day come; yet when it came, his Innocent Nature you ſee how it was put to it.

Chriſtians, you that ſeem to have triumph'd over the fears of death; that upon good grounds have ſaid unto it in the words of the Apoſtle, 1 Cor. 15. 55. Death where is thy ſting? grave where is thy victory? yet when it comes to it in earneſt, you know not how this fleſh may ſhrink, and if it do, yet p. 206be not diſcouraged; poſſibly, this very inſtance of our Lord, may be left upon Record to this very end, to comfort his Saints when they ſhall be thus troubled.

It will be your wiſdome, to whatever confidence you are arrived, that your death is already ſwallowed up in victory, that you ſhall entertain your dying day as the moſt joyful day of your life, though in this confidence, your hearts pant after the approach of that day, Make haſte my beloved, come Lord Jeſus; yet will it be your wiſdome to buckle on all your armour, all your hopes, all your graces, all your evidences, all your experiences and comforts, and to expect that the conflict of that day may be ſuch, as may need your utmoſt preparations for it.

2. From a lothneſs to part with their treaſure here. What men have, they cannot carry it with them, and they are loth to leave it behind them. When men die, can they carry their money with them? can they carry their houſes or Lands with them? they covet, they purchaſe, they build, they lay up with ſo much care and zeal, as if they could ſhip over all they have, into the other world; but yet they know, that as they came naked in, ſo naked they muſt go out of this world, Job 1. 21.

But now a Chriſtian that hath Conquered the World, the World from thenceforth ceaſes to be his treaſure: A Worldling, what he has here, 'tis his treaſure, for 'tis all he has: God is a treaſure, but he's none of his; Chriſt is a treaſure, but he's none of his; heaven is a treaſure, but man 'tis none of thine; this earth is all thou haſt; a Chriſtian hath another treaſure; he hath not his p. 207hopes in his hand, that's to come.

But yet in regard we have hitherto conquered but in part, there may be ſome unwillingneſs, upon this account alſo, even in the Saints, to die-Woe to us, there are ſtill ſuch remains of the ſpirit of this world in us, our hearts are ſtill carnal to ſuch a degree, ſo ſuited to an earthly and fleſhly life, taking ſuch large allowances of our fleſhly delights, and finding ſuch pleaſure in the enjoyment of them, that this makes us linger and hang back, when God calls away.

And indeed, ſuch Chriſtians who indulge themſelves the pleaſures of the fleſh, and are overgrown with an earthly mind, (is not this the caſe of too many?) ſuch Chriſtians do but deceive themſelves and others, while they ſay, they are willing to die. Thou ſaiſt, if I were ſure that Chriſt were mine, I would not care to live a day longer; I want aſſurance, and that's the only reaſon I would yet a while longer abide in this Tabernacle: No, no, there's ſomething more in the matter, the world hath ſtill ſuch hold of thy heart, thou findeſt ſuch pleaſure in an earthly life; thy friends, and thy eſtate, and thy contentment thou haſt herein, are ſo taking with thee, that yet thou canſt not find in thine heart to part: Search Chriſtians narrowly, if you find not the matter to be thus with you; I never look to be more willing to die, till I find mine heart more looſe from the pleaſure of an earthly life.

'Tis the mortified Chriſtian, he whoſe ſoul is already dead to this world, who is ready to die out of this world: Thoſe who live moſt with God, whoſe ſouls being weaned from this milk p. 208and honey, can keep their diſtance from it, whoſe ſelf-denying courſe hath made the pleaſures of the fleſh to looſe their gratefulneſs to them; whom their communion with God, their converſe with Eternity, their delightful fore-views of the pleaſures above, have already carried up their hearts; theſe are the Chriſtians that are ready to be gone: I will believe ſuch an one, that he is in earneſt, when he ſayes, Make haſt my beloved.

3. From an uncertainty whither they ſhall go, when they go hence; what world they ſhall find, when they leave this: Upon this ground I cannot blame worldlings to be afraid to die: art thou afraid? thou mayſt well enough; for whither will thy death carry thee? O the Lord knows! I know not whither, nor where it will lay me; Doſt thou not know whither death will carry thee? thou mayſt be ſure into no good place, if it find thee thus: Captives to the world are Captives to the Devil, and whither will the Devil carry his priſoners?

Who would be willing to leave his Country, his habitation, and acquaintance, for an unknown Land, eſpecially when he had a jealouſie he ſhould be ſold for a Bondman? Is this thy caſe Worldling? I wonder not that thou ſayeſt, Its better to abide here.

A Chriſtian may know whither he is going when he goes hence, 2 Cor. 5. 1. We know that if our earthly houſe of this Tabernacle be diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens. And hence ſayes the Apoſtle, v. 2. We groan earneſtly, deſiring to be cloathed upon with our houſe which is from heaven. Whatever our p. 209dwelling be here, we know where we ſhall have a better when this fails; we groan not under the ruines of this, but in hopes of a better building, earneſtly deſiring that joyful day.

Its true, Chriſtians may be at ſome uncertainty, through the weakneſs of their faith, and in doubts what their place and portion hereafter may be; and therefore alſo may fear to be gone.

But however, upon the whole, thus far forth every Believer is willing to die; though he ſtill feel a natural dread of death, though by reaſon of the remainders of fleſh, he be too much taken with the pleaſure of an earthly life, and being at ſome uncertainty, and under ſome doubts what his future eſtate after death may be, he may linger and hang back; yet were theſe doubts removed, and were he grown to an aſſurance, that whenever his ſoul looſes from this body, it ſhould immediately be received into the Paradiſe of God; he ſo much prefers a life with God, in perfect holineſs and bleſſedneſs, above the moſt proſperous worldly life, that though his fleſh could wiſh a longer ſtay, yet his ſpirit would be willing, when ever the Lord calls, to depart and be with Chriſt, which is far better.

And according as the mortification of his fleſh, his Crucifixion to the world, and his aſſurance of ſalvation, grow more compleat and clear, ſo is his willingneſs heightned into more earneſt deſires and longings: Come Lord Jeſus, why doth my Lord delay his coming? when Lord? when ſhall this duſt return to the earth, and this ſpirit to God that gave it? make haſte my beloved, and come away.

Oh Brethren, what an argument is here to preſs p. 210you to put hard for this Victory over the World? when the World is Conquered, death is Conquered, the fear of death ceaſes: Would you be delivered from this fear? would you not count it a mercy better then life to be bold to die? ariſe then and buckle on your armour, treat this world no longer as a friend, but deal with it as an enemy; watch againſt it, fight againſt it, and what day you prevail over it, you have both won the field of all your doubts and fears, (Victory over this world is a ſure evidence for heaven) and got the Maſtery of your carnal hearts, which alone make death formidable or unwelcome.

Brethren, death comes, you know, and it may be upon you on a ſudden; do you not perceive its approaches? do we not, ſome of us, already feel our Tabernacles to totter? do not the walls moulder? the windows grow dim? do not our pillars ſhake, and grow weak under us? you that are youngeſt and ſtrongeſt, do you not know that death may be at the door? do you know what a day or a night may bring forth? are you ready to be gone? are you bold to go forth, and meet this laſt Enemy? or do you not ſhake and ſhrink at the very mention of it? Be mortified once, and then let death do its worſt: Give the Word leave to kill this world, give the ſpirit leave to kill this fleſh, and then you may give death leave to do its office.

Conſider, whither ever you go you carry your life in your hand, and know not whether ever you ſhall bring it back. O think with your ſelves, when you are going forth into the field, think with your ſelves, I carry my life in my hand, and God p. 211knows whether ever I may return with it, whether ever I may come home alive; when you go into the houſe, think with thy ſelf, God knows whether ever I may come abroad; when you ariſe in the morning, God knows whether my next lodging may not be in the duſt; when you lye down in the evening, God knows where my ſoul may be before morning; I may awaken in another world, and what if I ſhould awaken in flames, and feel this ſoul wrapp'd up in a winding ſheet of fire? Is there no fear it may be ſo? Hath this world kept me from Chriſt all my life long, and will it let me to heaven at laſt? hath it held me in Chains all my time here? how will it uſe me when it carries me hence?

Are you ready to die? how ſhall I die when this earth is ſtill my treaſure? take away my Gods, and what have I more? How ſhall I die, when my ſoul hangs in doubt? whither muſt I when I go hence? can I follow this griſly Meſſenger, when I know not whither he will lead me? let mine Enemy die firſt, let ſin and the World die; let mine Enemy be dead, and let him that liveth be my friend, let me ceaſe from this earth, and let heaven be my treaſure, and then I ſhall be willing to be gone.

Be it thus with you Friends, and then you will be ready to be offered up: Whatever Executioner be now ſent to take away your life, if old age be ſent, if a diſeaſe, a Fever or Conſumption; if a diſtaſt, a fall, or a fire, or any the like caſualties; if a ſon of violence, a thief, or a murtherer; whatever Executioner be ſent to take away your life, and when ever he comes, whether p. 212in the firſt, ſecond, or third Watch, you will ſay with the Apoſtle, The time of my departure is at hand, I am ready to be offered up; I deſire to depart and to be with Chriſt: Lord now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.

And now at length, Behold the man. Here is the Conquerour, and this is his Victory.

He that is come unto Chriſt, to whom the world hath ceaſed to be his treaſure, and he hath accepted of God as his happineſs and Heritage; the moderation of whoſe affections to things earthly, doth evidence that they are now only his means, not his end: He that can mannage his worldly affairs without the prejudice of his ſoul; that whatever his hand finds to do, hath ſtill an eye to the main; that overcharges not with buſineſs, but makes buſineſs leave room for duty; that ſo cares for the Oxen and the Aſſes, that he neglect not the ſouls of his ſons or ſervants; that in all his dealings, hath a due reſpect to truth, righteouſneſs, and mercy; that will be true, though to his own hindrance, that will be poor, rather then diſhoneſt or unmerciful, whom the whole world cannot hire to lye, or be unrighteous: He that can uſe the world to its proper end, all for God; he that can want the worlds good things, or ſuffer the worlds evil things, and can keep his heart and his way, whether he proſper or ſuffer; that can deny his fleſh when he hath to ſatisfie it; that can want, and be content; ſuffer, and be patient; that is humble in the height of honour, magnanimous in the depth of danger and difficulty, that keeps in an even equal poiſe, ſober, temperate, ſerious, in all the turns and changes p. 213of his life. He that can thus live in the world, and can die out of the world, that is willing to be gone; this is the Conquerour, and here is his victory.

Uſe 1. The application that I ſhall make of the whole, ſhall be by way of

Information and Conviction.

Direction and Exhortation.

1. By way of Information and Conviction. Learn from what hath been ſaid,

1. That every Captive to the World is an unbeliever.

2. That where there is but little power over the World, there is but little Faith.

1. Every Captive to the World is an unbeliever; without Chriſt, and in the ſtate of damnation: Oh think not light of your worldlineſs, 'tis a death token upon you, and ſuch as marks you up with thoſe that periſh; that this is certainly ſo, that every worldling is an unbeliever and unconverted, I ſhall make evident by theſe infallible demonſtrations.

1. Can that man be a believer, who is a lover of the world more then a lover of God? Art thou a believer who loveſt not? canſt thou ſay thou loveſt God, when the better part of thine heart is with the world? will this be accepted, when thou canſt only ſay, Lord, I bring thee half mine heart, and but the leaſt half neither; here 'tis divided, let the world I pray thee have the firſt choice, and take thou all that the world leaves? give me leave firſt to mind my earthly things, and next to theſe, God ſhall be regarded? Speak Conſcience, will God accept ſuch a gift? ſuch a little piece of a ſoul, when p. 214the main is beſtowed on another? Will God ſay, Surely this is my Child, ſurely this is my Servant, next to the world he loves me beſt of all? Do ye think he will? what ſaith the Scripture? Mat. 10. 37. He that loveth Father or Mother m…re then me, is not worthy of me; he that loveth Son or Daughter more then me, is unworthy of me. Find, if you can, a more convincing argument of an unbeliever, then that of the Apoſtle, 2 Tim. 3. 4. A lover of pleaſure more then a lover of God.

He that loveth the world more then God, is none of his; that cannot be deny'd. And art thou not the man? doſt thou love God as thou loveſt the world? let thy life ſpeak; what ſeekeſt thou? whom ſerveſt thou? where doſt thou beſtow thy ſelf? in whom doſt thou bleſs thy ſelf? what is the chief pleaſure and comfort of thy life? Is God he? Is it God whom thou ſeekeſt, and ſerveſt, and bleſſeſt thy ſelf in? does not thine heart know that thy Mammon is the God whom thou ſerveſt? that thou loveſt to be rich, and to proſper in the world, more then ever thou lovedſt to be holy and righteous before God.

Doſt thou love God? where are thy labours of love? what haſt thou done for God ever ſince thou wert born? where are thy fruits thou haſt brought forth unto the Lord? haſt thou been ſerving God all thy daies, and yet haſt nothing to ſhew of all that thou haſt done? thou haſt ſon ething to ſhew for thy ſerving the world; this houſe thou haſt gotten, or that Farm, or theſe Sheep and Oxen, or this ſtock of money; ſomething thou haſt to ſhew, to prove thee a ſervant of the world; but haſt thou been ſerving God all thy time, and haſt p. 215nothing to ſhew for it? Sure Brethren, worldly men are either very fools, or very falſe to themſelves, if they do not condemn themſelves here. I confeſs I have done little for God all my time; I have been buſie for this world, but I confeſs I have but loytered, and neglected the things of the other world. I muſt never lye for the matter, mine own Conſcience tells me 'tis thus.

Fooliſh ſoul, Haſt thou ſerv'd the world more then God, and canſt thou yet make thy ſelf believe, thou loveſt God more then the world? to ſay thou loveſt God above all, though thou haſt but little ſought or ſerv'd him; is to ſay, I love him above all, but I care not much for him; if another man ſhould have ſaid ſo, would not thine own heart have laugh'd at him for a fool, or condemn'd him for a lyar?

Tremble Worldling, and hear this firſt evidence againſt thee; thy whole life tells thee thou loveſt the world more then thou loveſt God; and God himſelf tells thee, that he that loveth the world more then God, is none of his.

2. Is he a believer that is not come to Chriſt? Coming to Chriſt, and believing in Chriſt are the ſame, Joh. 6. 35. Art thou come unto Chriſt? whence art thou come? from the world? what, and yet thine heart ſtill in the world? art thou come to Chriſt, who art ſtill where thou wert, when thou wert without Chriſt? canſt thou be here and there too? deceive not thy ſelf, thou mayſt as well be at once in heaven and hell, as thine heart be in Chriſt, and in the world.

Are Chriſt and the world friends? are God and Mammon become but one Maſter? are the p. 216two kingdomes united, and may the ſame perſons at once be ſubjects of them both?

Hath Chriſt ever ſaid, be mine, and then ſtay where thou art? liſt thy name under me for a Diſciple, and then go and ſerve the world ſtill? be proud, be covetous, be ſenſual, be in all things as the men of this world are, only be my Diſciple?

Is not the renouncing of the world, included in our coming to Chriſt? doth not he that ſaith to thee, Come, firſt ſay, depart? and is not thy comming to Chriſt, in the very nature of it, a departing from the world, thy chooſing of him, a refuſing of it? when Chriſt and the world are offered to thy choice, canſt thou chooſe both? muſt thou not neceſſarily take to the one, and let the other go?

And haſt thou renounc'd the world, who art ſtil a worldling? what haſt thou renounc'd of it? or how far forth haſt thou renounc'd it? Is it not thy treaſure ſtill? is it not thy Lord ſtill? Is not this it which thou ſtill takeſt, as thy governour and reward.

Doeſt thou love it as thy God, and ſerve it as thy God, and hold it faſt as thy God, and yet haſt thou renounc'd it? does every one that knows thee point with the finger at thee, there goes an earthworm, there goes a Mammoniſt, there lives a true drudge to the world, and wilt thou yet ſay, I have done with the world?

Is thy luſt, and thine appetite after more, as greedy, and inſatiable as ever? is thy love, and delight, and reſt in what thou haſt, as great as ever? is it ſo hard to get any thing out of thine hand for God, ſo that that little which comes, muſt be wrung as ſo many drops of bloud from thine p. 217heart? art thou ſo pinching and ſparing, that ſcarce any without thine own belly is ever the better for thee, and haſt thou yet renounc'd the world.

Art thou ſo crucified, and vexed, and tormented, when thou art croſs'd or miſcarrieſt in any little of thy worldly intereſt, and canſt thou yet ſay, I am crucified to the world?

Can the world make thee lye, and diſſemble, and play the knave, when tis for thy advantage; can it command thy conſcience, and thy religion, and thy hopes, to do obeyſance to it; can it keep thee out of thy cloſet, out of the Church; muſt prayers and ſabbaths and ſermons and Sacraments be neglected, when the world hath any buſineſs for thee, and hath it ſtill ſo much buſineſs for thee, that thou canſt ſcarce have one prayer or one ſabbath clear of its encroachment? doth it follow thee into thy cloſet, and follow thee into the congregation, and ſo fill thine head and take away thine heart, that thou canſt make nothing of thy religion? or whatſoever tranſactions there have been ſometimes betwixt the Lord and thy Soul, doth the World ſtill meet thee at the door and make all void and null? Hath it held thee in ſuch ignorance, and Atheiſm, that under all the means of knowledge and grace, thou ſtill liveſt without God in the World, and canſt thou yet ſay thou haſt ſhaken off its yoke.

Stand worldling and hear this farther evidence; Thy greedineſs, thy penuriouſneſs, thy lying and defrauding, thy neglected duties, thy neglected ſabbaths thy neglected Soul and all upon the Worlds account, theſe will tell thee thou haſt not renounc'd the World, and that will convict thee, p. 218that thou art not come unto Chriſt, nor haſt be lieved on him.

3. Is he a believer who hath [abſolutely] choſen this world, and hath onelyonly [conditionally] choſen Chriſt? who will firſt ſeek his own things, and in the ſecond place, the things of Chriſt? who will model his chriſtianity into a conſiſtency with his carnal intereſt? Is he a believer who will have both if it may be, Chriſt and this World too, but if he cannot have both, will let Chriſt go? Is he a chriſtian that ſayes, i'le ſerve Chriſt though it coſt me nothing, I'le be for him when I have nothing elſe to do, he ſhall have all my ſpare hours, if that will content him? is this to give Chhriſt the preheminence, or is he a Chriſtian, that will take in Chriſt to be an underling to the world?

What are the terms on which Chriſt is offered? hath he given thee leave to make thine own terms? or muſt thou not ſtand to his? what are Chriſts terms, but that thou take him abſolutely, that is purely on his own terms without putting in any of thine. Doſt thou underſtand what his conditions are? Is it only, that he ſhall be ſecond in the kingdom? that he ſhall be obeyed in all things provided the world do not contradict it? Is this Chriſtianity, that the world ſhould be ſuffered to give check to the authority and intereſt of Chriſt?

And is not this all thy Chriſtianity? thou ſaieſt indeed, thou haſt choſen Chriſt abſolutely; God forbid that I ſhould prefer any thing before Chriſt, that I ſhould mind any thing more then Chriſt; I mind the World, tis true, and I ought ſo to do; but Chriſt hath my heart, and I had rather looſe all that ever I have, then at laſt be found out of Chriſt.

p. 219But conſider; thou mayſt beſt judge of thine heart by thy life; as I ſaid before, ſo I demand of thee again, whither does the courſe of thy life mainly bend? what art thou doing all the year round? what proportion hath Chriſt of thy daily care and labour? ſpeak truth; would not thine heart tell thee thou lyeſt, if thou ſay, thou art more earneſtly and more conſtantly caring for the things of Chriſt, then of the world?

Again, thou mayſt beſt Judge of thy choice by obſerving thy critical hours. How is it ordinarily with thee, when Chriſt and the World ſtand in competition? when it comes to be a caſe, that one of the two muſt be neglected, which of the two then uſe to carry thee?

Thou knoweſt thou haſt often neglected Chriſt for the world; thou knoweſt that thy buſineſſes, or thy pleaſures, or thy companions have often loſt thee a prayer, or a ſabbath, or a ſermon; thou wouldſt have pray'd oftner, or heard oftner, but thou couldſt not have leiſure: thou knoweſt it hath been too often thus: and conſider if it be not commonly thus. How ſeldom is it that thou canſt remember, that thou haſt carried thy ſelf as a Chriſtian, to thy loſs; that thou haſt followed Chriſt in any duties, when thou kneweſt it would have been more to thy profit, to have put Chriſt off to another time. Many a time have thy gains, or thy friends, or thy pleaſures, loſt thee thy conſcience, but how often couldſt thou ever ſay, My conſcience hath loſt me a friend, my conſcience hath loſt me a good bargain? Whatever Chriſt hath at any time call'd thee to, If thou couldſt ſay, it is not for mine eaſe, it is not for my credit, it is nof for my p. 220ſafety to hearken, hath not this been counted argument enough to hold thee back, and excuſe ſufficient to ſave thee from blame?

And wilt thou yer ſay, thou haſt choſen Chriſt abſolutely? or canſt thou think thy ſelf a true believer, who haſt choſen him only conditionally? Is this the Chriſtianity on which thou wilt venture thy Soul, I will be for Chriſt as far as the world, and this fleſh, or (which is all one) as far as the Devil will give me leave?

I have known ſome poor ignorant wretches, whom when I have been preſſing to a ſerious minding of God, and their eternal concernment, they have anſwered me, why I do, as far as God will give me leave; No no wretch, thou miſtakeſt, tis onelyonly as far as the Devil will give thee leave; and this is the common caſe of Worldlings; thou that wilt be a Chriſtian no farther then the World will give thee leave, wilt be ſuch, no farther then the Devil will give thee leave; and ſure thou that wilt be a Chriſtian no farther then the Divel will give thee leave, when he will give thee leave, thou ſhalt to Heaven.

Wanton, when wilt thou be chaſt? when my fleſh will give me leave. Drunkard, when wilt thou be ſober? when my companions will give me leave. Earthworm, when wilt thou to Chriſt? when the World will give me leave: how much of Chriſtianity wilt thou take up? what the world will allow me: how much is that? as much as pleaſe the Devil. But when wilt thou to Heaven then? why when the fleſh and the World and the Devil are all agreed to ſend me thither.

Stand Worldling, this once more ſtand, and p. 221hear thy whole evidence; Thou art a lover of the world more then a lover of God; thou art not come unto Chriſt; or if thou ſeem to be come, thou haſt accepted of him only on condition, that though thou be his Diſciple, yet thou mayſt ſtill continue a ſervant to this world. Surely if the God of this world, who hath blinded thy mind, that thou believe not, had not ſo blinded thee, that thou canſt not ſee thine unbelief, thine own heart would condemn thee, and thine own hand would ſubſcribe thy ſentence; and this is thy ſentence, That thou art yet under the dominion, and therefore under the damnation of the world; Thy ſoul abideth in death, and the wrath of God abideth on thee.

Thou art a man of this world, thou haſt taken thy portion in this life, and art like to have no better then thou haſt choſen: If thy day run out thus, thy word at laſt will be that which was the rich mans, Luke 16. Son, remember thou haſt received thy good things. Oh what's the meaning of that word? why this is the meaning of it, thou haſt all the good that thou art like to hsve for ever; an end, an end is come upon all thy comforts, the Sun is ſet upon all thy good daies, not one good day, not one merry hour more for ever and ever; thou haſt had thy day, henceforth nothing remains to thee, but an eternal night, the blackneſs of darkneſs for ever; thy temporal joyes are ſwallowed up of everlaſting ſorrows, thy honors are expired into everlaſting contempt, thy riches have taken wings, and now thy poverty is come upon thee as an armed man, which thou ſhalt not eſcape. All this is included in this word, which will be thy word, Thou haſt received thy good things.

p. 222What eyes have ye, O ye ſons of the earth, if you do not yet ſee? what hearts have you, if you do not yet tremble? The Lord be merciful to me, if theſe things be ſo, what's like to become of me? I have ſpun a fair thread; Oh I have coveted an evil covetouſneſs, I have been buſie in gathering dirt, and building my Neſt, and providing for my young, but whither is my ſoul taking her flight? If the reſt of my daies be as the daies that are paſt, (and God knows whether after ſo long an Apprentice I may ever go out free) if the reſt of my daies be as the daies that are paſt, what remains but a fearful expectation of wrath and fiery indignation, which will devoure me for ever? I have kindled a fire, and compaſs'd my ſelf about with ſparks, and after I have walk'd a while in the light of my fire, and of the ſparks that I have kindled, this ſhall I have of the hand of the moſt High, I ſhall lye down in ſorrow.

O ye worldlings, ſhake up out of your ſtupendious ſecurity; will you yet receive the Word of the Lord, and ſuffer your ſelves to be convinced? will you yet believe your ſelves to be unbelievers? What ſay you? Do you not believe that Worldlings are unbelievers? can you have any other thought but you are Worldlings?

Open your eyes upon all your wayes, view the whole courſe of your life, what it hath been from your firſt time until now, and let Conſcience ſpeak freely.

If theſe two things might ſtick in your hearts, that you are Worldlings, and that Worldlings have no part in Chriſt, then there were hope, that you would accept of thoſe counſels which I ſhall give you from the Lord, in order to your eſcape, after p. 223I have firſt urg'd the ſecond word of Conviction.

2. That where there is but little power over the world, there is but little Faith. As the firſt Conviction will overthrow the Faith of ſome, and prove it a meer nullity, ſo this will call in queſtion the confidence of others, and at leaſt take them ſome degrees lower.

There are ſome Profeſſors who have a name among the firſt three of the Worthies of our Lord; have the ſite and the aſpect of ſtars of the firſt magnitude, and are ranked among the chief of Saints; who have riſen high in the eaſier and ſweeter, but leſs ſignificant parts of Religion; who have gotten the language, and taſted, as they imagine, of the milk and honey of Canaan, and learned much of the more pleaſing manners of that good Land; who ſeem to be of the more intimate acquaintance of the ſublimer ſpirit, and power of the Goſpel, and to be much elevated in the ſpirituality of their notions and duties, above the attainments of vulgar Chriſtians; and hence are grown up in their own and others apprehenſions, to be as the Cedars of the Lord among the lower ſhrubs; whom yet if we enquire into, about thoſe ſeverer points, of mortification, ſelf-denial, and crucifixion to the world, poſſibly they may be found in theſe things as low as the leaſt of Saints: The faith of theſe, if it prove to be the faith of Gods Elect at all, yet ſure it will be found to be by many degrees leſs then it appears; and theſe arietes gregis, muſt yet for the real ſpirit of faith and holineſs, come behind the littles ones of the flock? where there is but little power over the world, there is but little faith.

p. 224In order to the mannaging, and carrying home this Conviction, conſider, that

1. According to the truth or falſhood of our faith, ſo are we either Conquerours, or Captives to the world.

2. According to the proportion of our faith, ſo will this victory over the world be more compleat or imperfect.

1. According to the truth or falſhood of our faith, ſo are we either Conquerours, or Captives to the world. Every unbeliever is a Captive, every believer is a Conquerour of the world; both theſe have been already proved.

Faith is our chuſing and laying hold on another portion; our reſigning our ſelves to the dominion of another Lord: the world is gone, when it may no longer be our Ruler or reward.

Faith changes the heart, Act. 15. 9. it kills the Spirit of this World, and that other Spirit that riſes up in its room, is this Spirit of faith. By faith Chriſt is form'd upon the heart, the old Soul is made new, renewed after the image of God in righteouſneſs and true holineſs: this new Soul is ſuited to a new treaſure; earthly things wax old, and old things paſs away, when the ſoul is made new: 'tis argument enough that thou art an unbeliever, and an enemy to the Croſs of Chriſt, that thou ſtill mindeſt earthly things, Philip. 3. 19.

2. According to the proportion of our faith, ſo will this victory over the world be more compleat or imperfect. We may beſt take the height and degree of our faith, by obſerving the elevation of our ſpirits above the earth: a low and earthly ſpirit, p. 225whatever ſhew it makes, is but of little faith: Faith hath a general influence upon every grace and luſt; as to the nouriſhing of the one, ſo to the withering of the other; luſt and the world run parallel; where one is, there you ſhall find the other, on the Throne, or at the footſtool: Faith lays luſt in the dirt, and the world ever falls with it: Faith is our arm, and according as this arm grows ſtronger, ſo is the blow it gives to our Enemy, more mortal. The power of God is revealed in us from faith to faith; there is a more abundant communication, and a more vigorous exerting of this Divine Power where faith is grown; where we are but of little ſtrength, its certain we are but weak in faith; and where our adverſary is ſo ſtrong, 'tis argument enough that we are weak.

Growth in grace is then prov'd to be moſt real, when 'tis moſt equal and univerſal; 'tis an imperfection in Nature where one member outgrows the reſt; as grace and peace, ſo grace and grace have their due proportions each to other: great peace, and little grace, will make it queſtionable, whether that peace be peace; ſomething of one grace, and nothing of another, will make it as doubtful, whether that grace be grace; high in knowledge, and low in love; ſtrong in confidence, and looſe in conſcience; hot in affection, and cold in practiſe; in the ſolaces of the ſpirit, and yet walking in the fleſh: Behold a Chriſtian, like Nebuchadnezzars Image, the head of gold, the feet of iron and clay; deſinit in piſcem mulier formofa ſupernè.

'Tis ſtrange to obſerve what contradictions ſome p. 226Profeſſors of Chriſtianity are; they are what they are not, they are not what they are: whileſt they would be the great reconcilers of fleſh and ſpirit, of earth and heaven, and make the ſerving of God and their own bellies, the ſame ſervice, behold how they are divided from themſelves; they love God, and love him not; they ſerve God, and ſerve him not; this they may do as well as love God, and this preſent world.

Oh how different are many of us from our ſelves; our practices from our principles, our doings from our ſayings; and yet how little differing from others: you pray as others do not, you hear as others do not, you ſwear not as others, you curſe not as others; but do you not covet as others? are you not carnal as others? Conſider your wayes, who more intent upon their preſent commodity, who more hot upon the chaſe of an earthly inheritance, then ſome of thoſe who profeſs to have laid up their treaſure in heaven? Are there none to be ſound, who pretend to the greateſt confidence of Divine Love, to the higheſt pitch of Spirituality and Divine Communion; who ſeem to pant after the Lord, and breath out their ſouls in their warm and paſſionate duties, and yet are eaten out, and ſwallowed up of the cares of this life?

It is an amazing thing to conſider, what a ſtrange degree of earthlineſs is to be found among ſuch; what infatiable hunger, what indefatigable labour after an encreaſe of their eſtates? how little reſpect to ſoul or conſcience, where their gain is concerned? how ordinarily diſpenſing with lying, promiſe breaking, and almoſt any unrighteouſneſs, p. 227when 'tis for their advantage? how many grains muſt there be allowed them, e're charity it ſelf can judge them honeſt?

And where is all beſtowed that is thus gotten in? how little goes out for God, or any of his? how many hypocritical bemoanings of the hard caſe of the poor, to one liberal alms? Some gather only that they may lay up, others that they may have to ſpend upon their luſts, to build them houſes, and furniſh their tables, to trim their carkaſſes, to pleaſe their eye, or their palats; and all this either juſtified and allowed, or at leaſt made up with ſome ſuch hypocritical complaints, Woe is me this world is too hard for me, O it eats up my time, O it ſteals away mine heart; how am I overcharged, how is my ſoul even choaked within me, what ſhall I do to help it? And when the complaint is thus made, the matter is mended; now a good Chriſtian, now eaſe, and joy, and confidence returns; and then on again the ſame courſe.

Brethren be ſerious; conſider your ſelves, feel your own pulſes, view your own faces, and ways, obſerve your hearts, ſee where their daily walks▪ are; may you not find them ten times walking to and fro through the earth, to once or twice caſting a look towards heaven?

What are their daily tasks? what is the work you every day put them upon? Inſtead of thoſe higher and nobler Offices of Veſſels of Honor, waiting before the Throne of God, ſtanding in his Courts, bearing his Name, beholding his Face, ſetting forth his Praiſes; have not our hearts been made, hewers of wood, and drawers of water, carriers of burthens, ſervers of tables, purveyors for the fleſh, caterers p. 228for the appetite, ſervants to the back and the belly, the great traders and merchants of the earth, to buy in proviſion for luſt? Worthy employment for immortal Souls; as if the utenſils of the Temple, the golden altar, the golden table, the candleſticks, the bowls and the baſons, all of beaten gold, ſhould have been fetchd out and ſet up in a blind Inne or a dirty alehouſe, for the ſervice and the pleaſure of every drunken companion,

Have not your Souls, none of you, been thus dealt withall? are not theſe your heart-works? when any thing is to be done for God, the body muſt do that; the body muſt to the cloſet, the tongue muſt pray, the ear muſt hear, the eye muſt read, but the Soul muſt ſtay abroad; when any thing is to be done for the other world, that muſt be but bodily exerciſe, but when this fleſh muſt be ſerved, that's the heart-work, that's work for the Soul. If theſe Souls could be ſeen with bodily eyes, a man that goes into the field, or into a fair, or to a feaſt, might ſee an hundred Souls more there then bodies; and he that went into the congregation of the Lord, if there were never ſo great a throng, may be, he might ſee but a few hearts in the company.

Chriſtians conſider, is this your faith? is this your victory over the world? is this to be mortified? is this to be crucified with Chriſt? or to have your converſation in Heaven? or can you think your ſelves believers, eſpecially of ſo high a form, when ſo earthly and carnal?

What think you of thoſe Jews, of whom the Lord ſpeaks, Ezek. 33. 31. They▪ come unto thee as the people cometh, they ſit before thee as my people; p. 229they hear thy words, but they will not do them, with their mouth they ſhew much love, but their heart goes after their covetouſneſs. Are theſe the people of God, all whoſe religion is to come to hear, and to pray? to have a mouth full of God, a mouth full of love, and an heart full of covetouſneſs?

Give me leave to interpoſe a word or two to the carrying on the former conviction, as to many profeſſ…rs of religion, in order whereto let us a little conſider that Scripture, Philip. 3. 18. 19. Where the Apoſtle ſpeaks of a ſort of profeſſours much of this earthly make, and he ſpeaks with tears in his eyes. Many walk of whom I have told you often, and now tell you even weeping, that they are enemies of the croſs of Chriſt; whoſe end is deſtruction, whoſe God is their belly, and whoſe glory is their ſhame, who mind erthly things.

In the former part of the chapter you may obſerve how

1. He gives an account of himſelf, and his own Chriſtianity: and this in theſe particulars.

1. He ſet ſuch an high rate on Chriſt, and an intereſt in his righteouſneſs, that in compariſon hereof, he counted all things elſe but loſs and dung: let this gain be loſs, this earth be dung, troden under foot as dung, caſt out as dung, ſo I may win Chriſt and be found in him.

2. He unites intereſt in Chriſt, with conformity to Chriſt: they lye both together in the ſame heart, and his Soul is making out after both in the ſame breath. That I may win Chriſt and be found in him; and that I may know him, and the power of his reſurrection, and the fellowſhip of his ſufferings, being made conformable to his death. He would not only p. 230rejoyce in Chriſt, he would not only live in Chriſt, but be dead with Chriſt; and then be raiſed with Chriſt above theſe earthly things: he would have his intereſt in the death and reſurrection of Chriſt, witneſſed by fellowſhip with him in both, by the power of his death and reſurrection, made manifeſt in him: he would that both the death of Jeſus, and the life of Jeſus, be made manifeſt in his mortal fleſh.

3. He ſets his face, and bends his whole courſe towards the obtaining of Chriſt: I follow after: I preſs towards the mark: and this not in his prayers only, but in his whole practice, this one thing I do: this one is all: whatever I am doing, this I am doing, I have nothing elſe to do, nothing elſe to do, nothing elſe to ſeek, but this intereſt and conformity to Chriſt.

4. He turns his back upon all things elſe: forgetting thoſe things that are behind: that is, not only his phariſaical righteouſneſs, and his external priviledges, to which this eſpecially refers, but much more, all carnal and earthly things, v. 8. Yea doubtleſs I count all things but loſs: he leaves all behind; firſt he ſetts his feet upon them, and treads them into dung, and then he turns his back upon them, and leaves them all b…hind; and henceforth his whole converſation is heavenward, v. 20. our converſation is in Heaven. Lo this is the man who is bold to ſay of himſelf, Galat. 6. 14. The World is crucified unto me, and I unto the World.

2. He propoſes himſelf as a pattern to all beleivers, v. 15. 17. Let us be thus minded: I have told you my mind, come let's be all of one mind, and be ye followers together of me: let your heart be as my p. 231heart, let your converſation be as my converſation: my converſation is in Heaven, come along and there let yours be alſo.

3. He points with the finger at ſome among them, who though they profeſs'd Chriſt with them, and worſhipp'd God with them, and walk'd with them, yet they walk'd not after them: and ſetts this brand upon them, They are the enemies of the croſs of Chriſt; whoſe end is deſtruction, whoſe God is their belly, who mind earthly things.

Here are the men and their cenſure; here is their mark and their brand; their mark or deſcription, whoſe God is their belly, who mind earthly things; their brand and their doom, the enemies of the croſs of Chriſt, whoſe end is deſtruction.

Profeſſour, is thy face like the faces of theſe? Is thy heart, and thy way as the heart of theſe? So ſhall the judgment be: You ſay as the Apoſtle, v. 3. We are the circumciſion, we are Chriſts, we worſhip God in the Spirit and rejoyce in Chriſt Jeſus, and have no confidence in the fleſh. But yet have you not fellowſhip with the fleſh? do you not walk after the fleſh? even whileſt you pretend to rejoyce in Chriſt Jeſus, and to worſhip God in the Spirit?

Oh how many ſuch mark'd and branded Diſciples, may we find among us! whom while their luſts have marked, for belly-gods and earthly minded, the word hath branded for enemies, and veſſels of deſtruction: whilſt the Devil hath branded, and the World hath branded the whole generation of the Saints, for a proud, deceitful, earthly, ſelf-ſeeking generation, Chriſt hath ſet this brand on thee, earthly ſenſual deviliſh.

Oh brethren, if we could ſpeak of theſe with the p. 232the heart of the Apoſtle, we ſhould with his tears alſo; we ſhould ſpeak weeping, that they are the enemies of the Croſs of Chriſt; the wounds, and the ſores, and the ſcabs, the ſhame and the reproach of the profeſſion of the Goſpel: good had it been for the Goſpel, if never a good word of it had ever proceeded out of ſuch mouths; and better had it been for ſuch ſouls, if they had never known, nor ſo much as heard of the Goſpel of Chriſt.