The vvorld conquered, or a believers victory over the world Layd open in several sermons on I. John 5.4. By R.A.

The vvorld conquered, or a believers victory over the world Layd open in several sermons on I. John 5.4. By R.A.

Table of contents

Title page

The Contents.

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1 JOHN 5. 4.‘This is the Victory that overcometh the world, even our Faith.’

IN this former part of the Chapter, we have a double deſcription of them that are born of God.

1. A Priori, from that which is the primum vivens, the heart of the New Creature; that's faith, v. 1. Whoſoever believeth is born of God.

2. A Poſteriori, from one ſpecial fruit of the New Birth, Victory over the world, v. 3. Whatſoever is born of God overcometh the world.

In this whole verſe, wherein the Text lies, we have

A Propoſition.

Its Expoſition.

1. A Propoſition. Whatſoever is born of God overcometh the world. A Chriſtian is a Conquerour, a great Conquerour; greater then he that for his Victories was ſirnamed Magnus, or The Great. He hath conquered all the world.

2. An Expoſition of this Propoſition. But what is this Conqueſt of a Chriſtian! and how is it obtained? why it is a ſpiritual Conqueſt, and obtain'd by Faith. This is the Vict [...]ry that overcometh the world, even our Faith.

For the opening of the words;

By the world, underſtand whatſoever is in the [Page] world, that hinders us in that Race which Chriſt hath ſet before us, and holds us ſhort of our Crown. Thoſe three things which the Apoſtle tells us, 1 Joh. 2. 16. are in the world, the luſts of the fleſh, the luſt of the eyes, and the pride of life. And alſo the objects of theſe luſts, as they are ſuch; the pleaſures, the profits, and the pomps of the world; together with all worldly tribulations and afflictions.

By Faith underſtand, a living ſaving Faith, which unites to Chriſt, and thereby engages him in our Combat with us.

This is the Victory, even our Faith. Faith is ſaid to be our Victory.

1. Formally. The world hinders and holds us back from Chriſt, Faith is our coming to Chriſt; our coming to Chriſt, is our Victory over all that which held us back.

2. Inſtrumentally. This is the Victory, that is, this is our arm, or our hand, this is the weapon of our warfare, that hath gotten for us the Victory.

Divers obſervations lye in the words;

Doct. 1. The world is a Chriſtians Enemy. A Conqueſt ſuppoſes a Combat, and a Combat ſuppoſes an Enemy.

Doct. 2. A Believer hath his Enemies under his feet, even whileſt he is in the fight. He is a Souldier as ſoon as he is a Believer, and he is a Conquerour as ſoon as ever he is a Souldier. His very taking up Arms is his Victory.

Doct. 3. A Chriſtian overcomes the world by his Faith. In the proſecution of this third Doctrine, whereon I intend to bottom the following diſcourſe, I ſhall ſhew,

1. Wherein the enmity of the world againſt Souls ſtands.

2. Wherein the ſtrength of the world lies, whereby it prevails againſt our Souls.

3. Wherein the ſtrength of faith lies, whereby it overcomes the world.

4. The conflict of faith with this warring world; or the ſeveral ways in which faith ſo maintains the fight, that it obtains the victory.

5. The Conqueſt of Faith over the conflicting world; or wherein this victory ſtands.

1. Wherein the enmity of the world againſt ſouls ſtands, or diſcovers it ſelf. The world is an Enemy (as before.) It pretends to be a friend, but its friendſhip is enmity; enmity againſt God, Jam. 4. 4. and therefore againſt ſouls; its kindneſſes are darts, its kiſſes are ſwords and arrows, its very peace is war againſt the ſoul.

But what is this Enmity, or wherein is it diſcovered?

For the better underſtanding of this, I ſhall premiſe theſe four things.

1. Every creature of God is good. The whole Creation, in their Original, were mans friends or ſervants; there was nothing hurtful that was made.

2. The enmity that is, came in by ſin. Sin was the only Make-bate; as betwixt God and Man, ſo betwixt Man and the reſt of the Creatures; all the Enemies which man hath, in Heaven or Earth, he may thank his ſin for.

3. There is no malignity in the creature properly, againſt man in his lapſed ſtate. They are yet all capable of being good and ſerviceable to him.

[Page] 1 Tim. 4. 4, 5. Every creature of God is good,—it is ſanctified by the Word of God, and Prayer. Riches are good, yea, and honors and pleaſures may be good and uſeful to man.

4. It is by accident, and not from the nature of the things, that the creatures are become enemies to us. Sinful man is a diſtempered diſeaſed creature, diſtempered in his mind; and hereupon he miſapprehends and miſtakes the world; and looking for that good that is not in it, he looſes that which is; making it his happineſs, it becomes his undoing. He is diſtempered and diſeaſed in his heart, yea and his whole man; And hereupon, as in bodily diſeaſes, the beſt of creatures, which would be nouriſhment to the healthy, are to the ſick the nouriſhment of their diſeaſes; and as ſuch are apt to luſt after thoſe things which are moſt noxious, ſo is it with diſeaſed ſouls; our appetites are vitiated, and whileſt we luſt after, either that which we ſhould not, or more then we ſhould have, thoſe very things which are good in themſelves, become miſchievous and hurtful to us, the maintaining and encreaſing our diſeaſe.

Theſe things premiſed, I ſhall now ſhew wherein the enmity of the world againſt our ſouls ſtands; and that is in theſe two things eſpecially.

1. In withdrawing our ſouls from God. Particularly.

1. In withdrawing our affections from God as our Portion.

2. In withdrawing us from our Allegiance to God as our Soveraign.

1. In withdrawing our affections from God as our Porti [...]n. The world by the advantage of our diſtempered [Page] minds and appetites, ſets up it ſelf as our God; as our happineſs or chiefeſt good; it propoſes its ſelf for a portion to us, and that both as a richer portion, and more ſuitable then God would be; it perſwades us to take our portion in hand, and to take up with what's before us, as our happineſs, and not to be ſo unwiſe as to make an adventure for an unknown happineſs, with the hazard of that preſent felicity and contentment, which we taſt and ſee to be ſo good.

God calls, Come unto me, and I will give thee reſt, I will be thy portion and reward; come up to the other world, there's an Inheritance for thee. No, no, ſaith the world, ſtay with me, dwell here below; thou ſeeſt what thine entertainment is here, there thou knoweſt not what thou ſhalt find; here thou haſt ſubſtance, here thou haſt Sunſhine, here thou haſt hearts eaſe, here thou art full and aboundedſt; thou haſt thy houſe full, and thy hands full, and thy belly full, and thy heart full; thou knoweſt what thou haſt, thou canſt taſt, thou canſt ſee how good this world is; the Treaſures of the other world, though they be called Treaſures of Light, yet to thee they are but Treaſures of Darkneſs, thou knoweſt not what they are; be content, dwell here below, where thou art well.

2. In withdrawing us from our Allegiance to God as our Soveraign. When it hath once drawn away the heart, it will with eaſe pull away the ſhoulder; if Gods Crown be deſpiſed, his Yoke will quickly be ſhaken off; we break our faith with God when once we are fallen in love with the world; if it become our treaſure, we yield our ſelves to it for ſervants; the ſtrength of its temptations lies in [Page] the eſteem we have of it, and the affection we bear it. What will the Authority of the Lord do with us, when he hath loſt our hearts, and we have choſen us another God! What cannot the world command us to, if we have once ſet it before us, as our Goal and Prize? if it be our end, it will appoint us our means and way; no unrighteouſneſs but will be right in our eyes, that will ſerve our worldly deſigns; farewell faith, truth, mercy, honeſty, and all conſcience of ſin, further then we can make a gain of godlineſs: And by withdrawing us from our love and obedience to God, to this I might add 3ly, It expoſes us to his wrath and diſpleaſure; when we will none of him, he will none of us; when he is forſaken by us, he ſets himſelf againſt us; by deſpiſing the riches of his goodneſs, we fall under his fury and fiery indignation. This is the ſtate into which the world is leading us.

2. In withholding us from Chriſt. Chriſt comes to bring us back unto the Father, 1 Pet. 3. 18. to reduce us to our duty, and reſtore us to our happineſs: The world that withdraws us from God, withholds us from Chriſt. Particularly

It holds us back from coming to Chriſt.

It holds us in from following of Chriſt.

1. It holds us back from coming to Chriſt. And this it doth by theſe four means: By

Darkning our ſight.

Deadning our ſenſe.

Hanging upon our hearts, and about our necks.

Furniſhing us with excuſes.

1. By darkning the ſight, that we cannot ſee, either [Page] the excellency, or the neceſſity of Chriſt; Chriſt draws on Souls to him by love and fear. Firſt he frights us in, by preſenting the danger and miſery that is falling upon us, and we cannot eſcape if we ſtand out. Look to thy ſelf Sinner, this world will betray thee to thy ruine: thy pleaſures are thy traitors, thy carnal friends are thy traitors, thy eſtate is thy traitor; they are feaſting thee and feeding thee, but tis for the day of ſlaughter: the butcher the butcher of ſouls is near thee, into whoſe hands they are betraying thee: they ſeek thy life, thou art but a dead man; death is already feeding upon thee, the curſe of God doth already cleave to thee, and is ready to fall upon thee in its full weight; thou wilt be devoured, thou wilt be ſwallowed up ere thou art aware: come away, come to me and thou ſhalt be ſafe: this houſe is falling on thine head, eſcape for thy life; the avenger of blood is at thy heels, flee to the City of refuge; I am thy City of refuge, come unto me. Thus he provokes by fear. And this is ſuch an argument to drive Souls into Chriſt, as a clap of thunder, or a ſtorm of hail is to the Traviler, to haſten him to ſhelter.

Then Chriſt draws by love; preſents himſelf and his ſalvation to the Soul, diſplayes all his beautie and excellencies before it; opens the Goſpel, wherein his grace and his glory appear and ſhine forth: the Goſpel is ſent down full of Chriſt; there are all the treaſures and unſearchable riches of Chriſt, and all held forth in open ſight, to invite ſinners unto him.

Now the world daſhes all this, that it workes nothing on the Soul; by blinding the eye that it [Page] cannot ſee what Chriſt ſets before it: what is either beauty or blackneſs, to the blind ſoul? 2 Cor. 4. 4. The God of this world hath blinded the minds of them which beleive not, leſt the light of the glorious Goſpel of Chriſt, who is the image of God, ſhould ſhine unto them. We are naturally born blind, and if our eyes begin a little to be opened, this earth is thrown as duſt in our eyes, that we may not ſee whats before us. The things of this world as the Moon interpoſed, cauſeth an eclipſe in our ſouls, that we cannot ſee the Sun, we cannot diſcern either light or darkneſs, either the light of the glorious Goſpel, or the darkneſs of the Pitt; either our hopes or our dangers; this earth keeps both Heaven and Hell out of ſight.

The things of the world ſhould be a glaſs wherein we may behold the glory of the Lord; we may ſee God in every creature. The Heavens declare the glory of God, Pſal. 19. 1. And ſo doth the earth alſo, and all that is therein; but that which God made a glaſs in which we might ſee his glory, the Divel makes a cloud to take God out of ſight; what God made a window to let in the light, the Divel makes a ſhut, to keep it out. Worldly men fix and terminate their eyes in worldly things; they can neither look beſides them nor through them. It is not with them according to the courſe of nature [The Sun dazles mens eyes that they cannot ſee the Earth] but the quite contrary [The Earth dazles their eyes that they cannot ſee the Sun] Men uſually carry their eyes in their hearts, they will not look but where they love; or if they ſhould look heavenward, yet they could not ſee, the earth hath dazled their eyes.

[Page] Sinners, take heed of theſe riches, take heed of theſe pleaſures; theſe ſubſtances and theſe ſhadowes, which your hearts are ſet upon; they will not only be as clogs to keep you down from aſcending heavenward, but as clouds to hinder you from looking thither. It may be they appear as bright clouds, but a bright cloud will hide the Sun out of ſight, as well as a black.

2. By deadning the ſenſe; they can neither ſee nor feel: they ſee not the excellency, nor can feel their need of Chriſt, who are drunken with theſe worldly vanities: they who altogether live by ſenſe, are without ſenſe of any but the preſent things: they can make a ſhift to [live] without Chriſt; the leſs of Chriſt the better for their turns. Chriſt and the things of Chriſt are the only things that ſtand in their way; are their way to poverty not to wealth, to reproach and ſhame not to honour: they can well enough want Chriſt while they live, but what need they may have of him after this life, that enters not into their hearts; they are ſo buſy with what they find here, that they look not ſo far as the grave, much leſs beyond it.

'Tis hard dealing with ſuch hearts, but when you find them alone; retired and withdrawn from the world; and how long may we wait ere we meet with ſuch a ſeaſon? find them in a croud, among their carnal friends and companions, find them among their Sheep or Oxen, or at their pleaſures, and the noiſe of theſe will ſo drown all that can be ſaid, that its like to make as deep impreſſion, as a ſhowre upon a ſtone: cry out in their eares, fire, fire, throw Death and Hell in their faces, it moves them not ſo much, as to draw forth [Page] ſuch a queſtion, What may I do to eſcape?

We never will come to Chriſt till we ſee we need him; and we never ſee our need of Chriſt, till being withdrawn from the hurries of this World, we have leiſure to ſit down and conſider.

How ſeldom do carnal hearts ask, What uſe is there of Chriſt? wherefore is he come? what want would there be of him if there were no Chriſt? If God that ſpared not his Son, but gave him a ranſome for the world, had ſpared all this coſt, it had been all one to them; they could have liv'd as merrily, and as plentifully here however, and thats all they mind or regard.

Or if they have any ſenſe of their need of Chriſt at all, it is ſo little, that it will do nothing to the perſwading them after him: the wound is not ſo deep, but the name of a Saviour will skin it over. Seldome does it riſe ſo high as to wring out ſuch a ſerious queſtion, What may I do that Chriſt may be mine?

How many Houſes, and Markets, and Shops, and Companies may we come into, ere we hear any ſuch queſtion?

Go into the Field, where Men are buſy a plowing and ſowing or reaping, and there you may hear them enquiring, how may I keep off the Birds, or how may I keep out the Beaſts from hurting my field! when will it be rain? or when will it be like to be fair weather! Come into the Market, where men are buying and ſelling and trading, and there you may hear them asking, how goes the price of Corn, or of Cattel! where are the beſt Commodities! where is the beſt choice! Come into the houſes where they are eating and drinking or working, [Page] and there you may hear them enquiring, what muſt we have for the next meal, what for to morrow, &c. But oh how ſeldom do we hear amongſt them all, any ſuch queſtions, How is my Soul provided for! how, how doth my ſoul proſper! No, no, when the world is gotten into the heart, there's no ſenſe of Souls or the concernment of them: where the world is in the heart Death and Hell may be there too, and never regarded.

Could we once make men deeply ſenſible, how great their need of Chriſt is, what they are without Chriſt; in what ſlippery places they ſtand, in what jeopardy they go daily, what a dreadful gulf of woe and miſery, the wind and tide of their worldly proſperity, are carrying them down into, and how ſuddenly they may be ſwallowed up in perdition and deſtruction, and what miſerable comforts their paſt pleaſures, and plenty will then be to them; were they ſenſible, that nothing but Chriſt, and a part in him would ſtand them in any ſtead, to ſave them from that gulf; that the caſting anchor on that rock of ages, would alone ſecure them from ſplitting on thoſe fatal rocks, from periſhing by thoſe tumbling waves and billows, that are hurrying them down to the lake beneath; were they ſenſible, that tis Chriſt only that can ſecure them from theſe dangers, their need would be argument enough to drive them to him. But being drunken with the pleaſures of ſin, whileſt this wine is in, the wits are out, they will not conſider, they do not perceive the danger they are in. When the Prodigal, Luk. 15. had ſpent all that he had in his riotous living, when his whole ſtock was waſted, and not an husk left, then he [Page] had time to conſider, and bethink himſelf what a caſe he was in; and the pinching ſence of his neceſſitous ſtate, to which his folly had reduced him, this brings him to his wits again; he comes to himſelf, and then away he will to his father. If you had met him a little before; in his cups, and amongſt his whores, if you had found him at his riotous table, and in the heat of his luſt, and ſhould there have preach'd to this Prodigal, Friend this life will not laſt alwaies, twill be thy wiſeſt courſe to conſider in time what thou doſt. Be ſober be temperate, run from theſe Harlots, and return to thy Father; how would he have laughed and ſcoffed at ſuch a ſermon; at leaſt the next cup would have waſh'd it off his heart: but when his hunger and thirſt preach thus to him, Get thee home to thy Father, then away he goes.

3. It hangs upon our hearts, and about our necks: The world hath gotten hold of our hearts, and there it will keep its hold while it can. Its gotten ſo much within us, and hath ſo twiſted and twined it ſelf about our affections, that it will be very hard getting it off.

We cannot cloſe with Chriſt, but we muſt break with the world; we muſt be divorc'd from this, ere we can be married to our ſecond husband: worldlings ſee what work Chriſt makes, in thoſe hearts where he gets poſſeſſion; he whips out the buyers and ſellers and their merchandiſe out of his Temple: he changes the cuſtomes, and pleaſures, and buſineſs of the heart, Its dealings and its delights: Its love and its labour muſt be no longer beſtow'd, and conſum'd upon meat, and drink, and money, and mirth; he hath other delights [Page] for it, and other work to keep it doing.

Theſe things muſt be minded in their place, and in their ſeaſon, but they muſt keep their place: Stand off Farms and Oxen, ſtand off Lands and money, keep your diſtance, get you down and take the lower room, give this man place who is more honourable then you all. Chriſt and the world contend for the place, which ſhall ſit uppermoſt, and go foremoſt in the ſoul: Chriſt will not come in to be an Underling, he will have the chief room, the chief reſpect and eſteem; he will have the command of all that is in the houſe: herein ſtands Chriſtianity, or our converſion to Chriſt, in ſurrendring up the Throne to Chriſt; 'tis not the queſtion, whether thou canſt find a corner in thine heart to entertain Chriſt in, but who ſits in the Throne, who hath the government of thy ſoul, who hath the right hand within thee; Canſt thou ſay to the Lord Jeſus, Sit thou on the right hand, let all thy foes be made thy foot-ſtool?

All ſinful pleaſures, all ſinful gains, muſt depart, and come no more where Chriſt dwells; and thoſe which are lawful muſt come under, and be brought into ſubjection to him; no more ſenſuality or carnal mirth, no more covetouſneſs or oppreſſion, no more pride or ſelf-exalting, away with theſe, caſt them out, and never take them in for ever, if thou meaneſt that Chriſt ſhall take up his habitation in thee: And no more zeal for the lawful concernments of this life; no more pleading buſineſs againſt Religion, no more pleading ſafety againſt duty, no more pleading credit againſt conſcience, no more pleading gain againſt godlineſs, preſerve [Page] and improve thy eſtate, maintain thy credit, provide for thy ſafety, follow thy buſineſs, thou mayeſt, and thou muſt; but bring all under, make all to ſtand aſide, and give place to Chriſtianity and Conſcience: Chriſt will be no underling, he reſolves for the Throne, where ever he dwells.

And the world that hath already gotten the Throne, is loath to become the foot-ſtool; 'tis who ſhall be King, 'tis who ſhal be God, that the great Conteſt is about; and the world that hath King'd it ſo long, knows not how to be content to be a ſubject; it ſees it muſt come down if Chriſt come in, there cannot be two Kings in one Kingdome, it muſt come down, this pride muſt come down, this credit, theſe pleaſures, this carnal mirth, this covetouſneſs muſt be laid in the duſt, if Chriſt ſet footing here. And therefore it does all it can to reſiſt Chriſt; ſtops the ears, blinds the eye, turns away the heart from hearkening to him.

Chriſt ſtands at the door and knocks; Chriſt cryes and calls, Come unto me, open to me. Chriſt promiſes and offers, Come and I will receive you, open and I will come in unto you, and dwell with you.

If the ſoul begins to liſten to the call of Chriſt, the world ſteps in, and objects, What doſt thou mean ſimple ſoul? What art thou doing? whither art thou going? hearken to Chriſt, hearken to this Word, hearken to this Conſcience, and what then ſhall become of me? What ſhall become of thy eſtate? what ſhall become of thy eſteem? what ſhall become of thy liberty? what ſhall become [Page] of all thy love, and friendſhip, and pleaſure thou haſt in the world? art willing to be poor? art willing to be in bondage? art willing to be in reproach and diſgrace? open that door once, let Chriſt in, have any thing to do with Conſcience, and thou art undone; all that ever thou haſt, all that ever thou loveſt in all the world, muſt thenceforth become ſtrangers to thee. Haſt thou not given [me] thy heart? have not I lyen in thy boſome? haſt thou not cheriſhed me, and cared for me as thine own ſoul? and have not I deſerv'd thy care, and reſpect? have not I been thy food, and thy rayment, and thy joy, and all the comfort of thy life? What wilt thou be when I have left thee, when thy eſtate hath left thee, thy pleaſures have left thee, thy friends have left thee?

I know thou loveſt me; thou loveſt to be rich, and to be great, and to be at thy eaſe, and thy liberty, as thou loveſt thy life: I know I have thy heart, and thou art loath to leave me. I, but therefore conſider, and take heed; if thou hearken to Chriſt once, if thou meddle too far with Religion, and wilt be dealing for another world once, then farewell this.

But canſt thou find in thine heart to leave me? have I been a Wilderneſs to thee, or a Land of darkneſs? hath it not been well with thee? haſt thou wanted any thing? haſt thou not been full and abounded? haſt thou not flouriſhed and proſper'd? haſt thou not had thy belly full of meat, and thy belly full of mirth, and thy bones full of reſt, and thy heart full of eaſe and content? what haſt thou wanted whileſt thou imbracedſt my love? and canſt thou now find in thine heart to part? look [Page] to thy ſelf; what day thou ſtrikeſt hands with Chriſt, thou muſt ſhake hands with all the world. Look for no more favour from me; thou doſt not know when thou art well, when thou haſt enough; but henceforth, if thou take this courſe, thou ſhalt have little enough? If Chriſt carry thee, he ſhall carry thee naked, thou ſhalt leave all thy good things behind thee; and look for it, I have not been ſo great a friend, but now I'le be as great an enemy; I'le perſecute thee, and plague thee, and vex thee; and if I may no longer ſleep in thy boſome, I'le ſtick in thy ſides; if I may no longer be the treaſure of thine heart, I'le be a dart in thy liver.

But conſider, be adviſed fooliſh ſoul, let us not part thus; ſtay, ſtay with me, go not after thou knoweſt not what; forſake not an old friend for a new; believe it, the old is better; if thou wilt be wiſe, ſtay as thou art, and mind thy preſent commodity; lay by the thoughts of the other world, let hereafter take care for it ſelf, never ſtand amuzing thy ſelf about thou knoweſt not what, I have not been ſo good to thee, but I will be better to thee then ever; come let's take our fill of love, eat, drink, and be merry; gather, keep, lay up what's before thee, and caſt away care: And thus it wooes, and flatters, and bewitches it into a neglect of Chriſt ſo long, till it hath ſmitten the ſoul under the fift rib, and ſtab'd it to death, and drown'd it in perdition and deſtruction.

4. It will help men to excuſes for their neglect of Chriſt. Men are aſham'd to play the Fools, but they would have ſomething to ſay for't, to ſtop [Page] mouths withall; to ſtop the mouth of Conſcience, to ſtop the mouths of Men, to ſtop the mouth of their Judge, if it be poſſible, Luk. 14. 18. Thoſe that were invited to come to Chriſt, its ſaid, they all began to make excuſes; they were aſham'd to ſay, they would not come, that had been too groſs; but they excuſe themſelves, we cannot come, Ruth 4. 6. The Kinſman of Ruth, that had the offer of redeeming the Inheritance of his deceaſed Kinſman, anſwered no, I cannot redeem it, leſt I mar mine own Inheritance. He would not ſay, I will not redeem it; no, an excuſe muſt be found out, I cannot redeem it, I ſhould mar mine own Inheritance, if I redeem my Brothers. So theſe here, they do not ſay I will not, but I cannot come. Why, what's the matter you cannot come to Chriſt? what excuſe have you? whence have you your excuſe? Oh the world furniſhes them with an excuſe; I have a Farm, ſayes one, I have Oxen to look to, ſayes another; I have a Wife to mind, ſayes a third, I pray thee have me excuſed, I cannot come.

Chriſtians, have your hearts never made this uſe of the world, to make it your excuſe for your neglecting Chriſt, and your ſouls? it hath hindred you many a time from coming to Chriſt, and then excuſed you for not coming. How many prayers hath it loſt you? how many Sabbaths hath it loſt you? the loſs of theſe may be the loſs of Chriſt, the loſs of your ſouls: How much of theſe ſpiritual advantages hath the world loſt you? and when they are loſt, when you have loſt a praying time, or hearing time, loſt a Sabbath, or a Sermon, or a Sacrament, this muſt ſerve for an excuſe, I was buſie, and could not come.

[Page] An excuſe is a pretence, or a ſhift that men find out, to ſave themſelves from blame, for all their neglects of Chriſt, and their ſouls; as if they ſhould ſay, its a ſhame for men to neglect Chriſt that have nothing elſe to mind in his ſtead; its a ſhame for men to neglect their ſouls, that have nothing elſe to look to; I have no mind to Chriſt, and his wayes, this looking after my ſoul, and my Conſcience, and the matters of the other world, are things that I like not, and liſt not to be medling withall; but what ſhall I ſay for my ſelf if I neglect them? I am aſham'd to ſay, I care not for Chriſt, I care not for my ſoul, I care not for heaven and everlaſting glory, I care not though I periſh and die, I dare not ſay thus; and yet theſe things that Chriſt calls to me, are ſo contrary to me, that I have no mind to meddle with them: But what ſhall I ſay for my ſelf, if I do not? ſome excuſe or other I muſt have, what may be my excuſe?

Why, haſt thou never a Farm to look to, never a Wife nor Family to look after? or haſt thou not an houſe, or an horſe, or a companion? haſt thou no ſports, nor pleaſures, no Hawks nor dogs to follow? haſt thou nothing to do? haſt thou nothing to ſay? tell Chriſt, tell Conſcience, thou haſt other buſineſs to do; thou haſt thy friends, or thy pleaſures, that call thee another way; any thing may ſerve, a bad excuſe is better then none.

An excuſe is a pretence to have reaſon for what we do: no man can have reaſon to neglect Chriſt, no man can have reaſon to continue in ſin; and yet there are few caſes, wherein men will not [Page] pretend to have reaſon for it, eſpecially the worldling, whoever wants, he will be ſure to find reaſon enough for his worldlineſs.

Though the Drunkard can hardly ſay, I have reaſon to be drunk; though the Adulterer can hardly ſay, I have reaſon to follow Harlots; though the Swearer can hardly ſay, I have reaſon to ſwear, or blaſpheme; though the Prodigal can hardly ſay, I have reaſon to waſt, and ſpend my Eſtate; yet the worldling will eaſily ſay, I have reaſon to get an Eſtate, to keep what I have; reaſon to be a good Husband, and to be provident; who ſhall keep me when I am old? who ſhall take care of my Family? I have reaſon to take care for my ſelf; who will take care for me, if I do not take care of my ſelf?

And though this may be look'd on as a miſerable Plea for the neglect of Chriſt, I am following a Whore, and I cannot come; I muſt to the Alehouſe, or the Tavern, and I cannot come; yet this will paſs for a fair excuſe, I have a Wife, or a Family, or a Farm, and I cannot come.

I pray thee have me excuſed? For what? that thou doſt not come to Chriſt, and hearken to, and follow him? that is, excuſe me that I undo my ſelf, that I ſtab, or drown, or hang my ſelf, that I go to the Devil and damn my ſoul: If I go to hell, and there periſh for ever, I pray do not blame me for it, I have reaſon for what I do; I [muſt] take care of this world whatever becomes of me in the other world: as for thoſe that have nothing elſe to do, but to mind Chriſt and Salvation, if they neglect it, let them anſwer for themſelves, if they can; for my part I have reaſon [Page] enough to do as I do: Haſt thou reaſon to go to hell? reaſon to be damn'd? go then and bear thy burthen for ever, till thy ſenſe too late teach thee better reaſon.

Oh what wiſe men are the men of this world! what very fools are the worldly wiſe! they deſtroy their ſouls to pleaſe and provide for their carkaſſes; they count the world their happineſs, and this their happineſs muſt have the killing of them: ſome mens buſineſſes muſt have the killing of them; ſome mens money muſt do it, ſome mens pleaſures muſt do it, ſome mens friends muſt have the killing of their ſouls: ſome are too rich, ſome are too buſie, ſome are too merry, ſome are too high, ſome are too civil and courtly, to come to Chriſt and ſave their ſouls. Behold the wiſdome of this world!

Conſider this Brethren, if ſome of you do not find it thus; how is it with your ſouls? in what caſe are your ſouls? are you in Chriſt? are you converted to God? have you gotten any ſaving knowledge, or any thing of the Grace of God in your hearts? or are you not ſtill without Chriſt, without Grace, without God in the world? what is it that hath hindred you, but your fleſhly and worldly hearts, which have held you under the power of theſe fleſhly and worldly things? it may be you might have had grace in your hearts, if you had not had ſo much money in your purſe, if you had not had ſo much to do in this world, you might have done more for the world to come: whileſt you have been buſie here and there, as the man in the Prophets Parable, 1 King. 20. 40. your ſouls are loſt, the Kingdome is loſt: if you [Page] had not had ſo many ſheep, and oxen, and trades to be look'd after, it may be your ſouls had been better look'd to; if you had not had ſo many carnal friends about you, it may be Chriſt had been entertained by you; theſe are they which you have taken in exchange for Chriſt, theſe are they for which you have ſold the Goſpel, theſe are they for which you have ſold your ſouls to the devil.

You wonder at thoſe poor miſerable creatures, the Witches, who for a little money, or a few years pleaſure, do by expreſs bargain and ſale, make over their ſouls to the devil, and yet will do the ſame things your ſelves.

Where are your ſouls? in whoſe hands are they? who hath the poſſeſſion? who hath the dominion of them? are they with Chriſt? doth he govern? doth he rule them? hath he taken poſſeſſion of them? do you think he hath indeed? are the ignorant, the idle, the ſimple, the ſenſual, the earthly, the careleſs, the barren ſouls of the world, are theſe the poſſeſſion of Chriſt? would Chriſt have left you in ſuch a carnal ſenſleſs ſtate, if you had ever come into his hands? do ye think he would? who are they that are without Chriſt, if you are in Chriſt? who are the ſinners, if you are the Saints? who are the children of this world, if you be the children of the Kingdome? are you they whom God hath choſen out of this world, to be a peculiar people to himſelf? are you they that have forſaken all for Chriſt, who have forſaken Chriſt for this world? are you the Ch [...]ldren of Light, Veſſels of Honor, the Images of God, his mortified ones, his crucified [Page] ones, his ſanctified ones? Will Chriſt leave his choſen veſſels to be ſuch wooden, and iron, and earthen veſſels, as your Souls are at this day? What a poor and low and miſerable thing do you make of Chriſtianity, if this be it, which you have attain'd to? look to it, if you have any ſuch thought, ſure you have deceived your ſelves to this day.

Are you not in Chriſt? what is it that hath hindred you? Chriſt hath invited you in; the Goſpel of Chriſt hath been preach'd to you, the everlaſting door hath been ſet open to you, the ſervants have been ſent out among you, to call you and compel you to come in; but the world hath kept you back, your friends have hung about you, your buſineſs have lyen upon you, your eſtates have call'd you another way, and would not ſuffer you to enter in.

And that theſe are they that have done it, it is apparent, ſince theſe are they that muſt ſerve you for an excuſe. I have had ſo many encumbrances and entanglements and diverſions every day, that I could not doe for my Soul, as others may.

And oh how glad have you often been of an excuſe! that you have had ſomething to ſay for your ſelf, and to ſilence Conſcience under the neglect of Chriſt? more glad of an hindrance then of an opportunity; there is ſuch an ungratefulneſs and unpleaſingneſs of Chriſt and his wayes, to carnal hearts, that when Chriſt hath been dealing with them, and perſwading and awakening them, to look after them, the world ſeems to do them a kindneſs in ſtepping in, and calling their hearts back and putting all out of mind.

[Page] When Chriſt calls to a duty, to an ordinance, to bring us near to him, that he might deal with us, and treat with us about the matters of eternity; whileſt ſome rejoyce to come in, to appear in his preſence, to hear his voice, to pour out their Souls to him in prayer or faſting, &c. Others are glad that they have ſomething to ſay, that they could not be there; glad of a buſineſs or of a friend that kept them off, glad of a temptation; that the Devil laid a block in their way, that the world cal'd them out another way; not conſidering what an eternal loſſe they may have hereby ſuſtain'd.

Behold now the friend of ſinners; the Idol, the god whom they ſerve, this preſent world: this is your beloved, this is your friend. But what is its friendſhip to you? what kindneſs hath this world for you? you love it and ſeek it and ſerve it, and work for it; it hath your time, and your ſtrength, and your hearts, beſtow'd upon it; for this you live, and labour, and ſweat, and toyl out all your dayes; but when all is done, what kindneſs doth it ſhew you? what reward have you? it feeds you, and cloaths you; and pleaſes and pampers your fleſh, but it kills your Souls: It blinds, it hardens, it holds you in a ſottiſh, ſenſleſs, carnal ſtate and courſe, keeps Chriſt and your hearts apart, holds your Souls in death, and ſhuts you out from the kingdom of God. This is your God whom you hugge, and worſhip, and bleſs your ſelves in, and buſy your ſelves for: this is your beloved, here is the kindneſs of your friend: and is not this friendſhip of the world enmity? What can the Devil do more, then keep you from Chriſt, and what [Page] doth the world do leſs? hitherto it hath kept you off, and when do you think if you hearken to it, will it give you leave to go over to him? when will it ſay unto you, thou haſt ſerved me long enough; thou haſt ſerv'd thy pleaſures, and thy eſtate, and thy friends long enough, now go thy way and ſerve thy God, now go to Chriſt and look after thy Soul; how how long will it be ere the world will thus give thee leave? or if it will not give thee leave, how long will it be ere thou take thy leave.

Be not deceived, that which hath hindred doth hinder, and will hinder thee from ever making a ſaving cloſe with Chriſt, till thy Soul and it be parted.

Depart, depart: depart from your worldly wayes, depart from your worldly pleaſures, and let a worldly heart depart from you, and then welcome Chriſt and his Goſpel, then welcome Grace and Holineſs, then welcome God and the everlaſting kingdome.

2. The enmity of the world ſhewes it ſelf, in hindering the Soul from following of Chriſt. If it cannot quite keep us off from Chriſt, it will hold us back, that Chriſt ſhall have but little ſervice of us, 2 Tim. 2. 4. No man that warreth entangleth himſelf with the affairs of this life, that he may pleaſe him who hath choſen him to be a Souldier. Chriſts ſervants are all Souldiers; and the world is one ſpecial enemy we are to fight againſt: theres like to be but heartleſs fighting, where we are in league with the enemy; whileſt we ſhould be charging it, we ſhall be like enough to be treating for peace, if not quite to forſake our colours, and run over to the enemies camp: [Page] Chriſt entertains none, but thoſe that are free and diſengaged perſons; and by how much the more free, by ſo much the more fit for his ſervice: no man that warreth [entangleth] himſelf: a Souldier that fights in fetters, fights thereafter: we muſt put off our fetters, if we will put on our armour.

[In the affairs of this life] the work that Chriſt hath to put his ſervants upon, lyes in the affairs of the other life; he that is intangled in the affairs of this, will do little about the affairs of the other life.

[That he may pleaſe him who hath choſen him to be a Souldier] The ſervant muſt ſo ſerve his maſter, as to pleaſe him; he that is Chriſts ſervant, muſt devote himſelf to the pleaſing of his Lord; he muſt not pleaſe men, he muſt not pleaſe himſelf; his appetite, his pride, his covetouſneſs; is this thy pleaſing of Chriſt, to be ſerving his enemies? If you be Chriſts indeed, you herein diſpleaſe your ſelves, in being ſelf pleaſers. He that is not angry with himſelf for his fleſh pleaſing, he that can humour, and favour, and gratifie his earthly and ſenſual heart, and be pleaſed with himſelf, and be patient with himſelf, for ſo doing, Chriſt hath little in that man; and if your pleaſing your ſelf cannot ſtand with the pleaſing of your Souls, which have devoted themſelves to Chriſt, much leſs will it ſtand with the pleaſing of your Lord, who hath choſen you for his Souldiers.

But more particularly, the world diſcovers its enmity here.

1. In cutting Chriſt ſhort of that ſervice and thoſe fruits which he ſhould reap from us.

2. In cutting us ſhort of that ſervice and peace that we might receive from him.

[Page] 1. The world cutts Chriſt ſhort of that ſervice, and thoſe fruits which he ſhould reap from us, Hoſ. 10. 1. Iſrael is an empty vine he bringeth forth fruit to himſelf. Iſrael is an empty vine; that is, to his Lord: tis but a poor vintage, little or no fruit he brings forth to God; he is his vine; he hath planted, he hath watered, and he hath fenced him, and he looks for grapes,, but finds none; why whats the reaſon of it? Oh he hath brought forth all his fruits to himſelf; he hath ſtore of fruit, but no ſuch fruit as God looks for, he brought forth ſo much to his fleſh, that ther's none for his God.

Phil. 2. 2. All ſeek their own, and not the things of Chriſt. Here's little ſeeking of Chriſt among you, ſaith the Apoſtle; the worſhip and ſervice of Chriſt, the honour and intereſt of Chriſt is little regarded; there's a general neglect of him. None, that is, there are ſcarce any among you, none in compariſon, that mind the things of Chriſt: but why is Chriſt ſo neglected? Why becauſe every man is for himſelf; and all ſeek their own, that is, their outward and earthly things.

Their own things? Why are not the things of Chriſt ſo much thine own, as the things of the world? are thy carnal friends more thine, then Chriſt is thine? are thy earthly poſſeſſions, thy earthly pleaſures, thy meat, and thy drink, and thy money, the things of thy body, more thine then thy Soul, and the concernments of it? thou art a pitiful Chriſtian, if the things of Chriſt be not more thine, then the things of this world; if the things of Chriſt and thine own things, be not the very ſame; but yet thus our fleſhly hearts count, our carnal things are our own things; and the more [Page] we ſeek our own, the leſs the things of Chriſt: the moſt careful Worldling is the moſt careleſs Chriſtian.

Brethren, how little is there done for Chriſt? how little is Chriſt ſerv'd or ſought? Judge ye every one in your own ſelves: how little hath been done for Chriſt, or is now a doing! look back, and ſumme up all that you have done, and gather together all, concerning which you can ſay, this hath been done for Chriſt: this day, or this houre was ſpent in ſeeking of Chriſt; and ſee into what a narrow room all will be brought: look into your hearts, and ſee how many ſhops and feilds you may find there, to one ſanctuary; how how many Markets and Fairs have been kept there, to on Sabbath; how many ſervants hath Chriſt at work for him within you? all that is within you have the name of the ſervants of Chriſt; every faculty is his ſervant; your thoughts, affections, underſtandings conſciences; every member; your hands, eyes tongues, have all the name of the ſervants of Chriſt: but are theſe at work for Chriſt? are your underſtandings veiwing Chriſt? are your thoughts ſearching after Chriſt? are your affections working up towards Chriſt? are your conſciences pleading for Chriſt? are your tongues ſpeaking for Chriſt? are your hands laying up, or laying out for Chriſt? the Devil hath his ſervants buſy a working for him; our carnal thoughts, our fleſhly luſts, our earthly affections, all our earthly members are hard at work for the Devil; to harden us againſt Chriſt, to entice us from Chriſt, to defile and deſtroy our Souls; but how little is done for Chriſt twould make our hearts to tremble [Page] if we did conſider how little; may be there may be divers of our ſouls, in which there hath not been one ſtroke of work done for Chriſt, ſince they had a being, and in whom there's any thing done, oh how little is it?

What footing hath Chriſt gotten in your hearts? what faith, or love, or fear, or honor hath he in you? how goes his ſanctifying work, his mortifying work on in you? how fares it with his enemies in you, your luſts, and paſſions, and carnal affections? are not theſe ſtill Lording it in his room? Oh how little is it that is yet done for Chriſt within us? how little power and authority hath he in us? how low is it with us both in point of grace and peace? how little is he minded, or lov'd, or prais'd, in us? how little pleaſure or delight do we take in him? how little care take we for him? any little good thing that he hath committed to us, how hath it been cheriſh'd, and nouriſh'd, and improv'd? doth it not languiſh, and pine away? whileſt our faces ſhine, our fleſh flouriſhes, our outward man thrives, in what a withering periſhing caſe is our inner man?

Think with your ſelves, are matters with you within as you could wiſh they were? is it with your ſouls as Chriſt would have it? do you think he will ſay to you, in the caſe you are in, well done, thou haſt been a faithful ſervant, a good Steward of my manifold graces? how is it without you? what are your duties? what are your wayes? what praying, or hearing, or walking? oh what ſhuffling over duties, what halting in your goings? what do you more then others? are you not carnal and vain as others? are you not proud and [Page] froward as others? are you not unſavoury and unprofitable as others? of what uſe are you to thoſe you walk amongſt? what examples are you to them? wherein are they the better for you? does your light ſhine? do ye provoke them to love and good works? what do you for your Relations, for your friends, for your families, or any of the members of Chriſt?

What mourning is there under the diſhonor of Chriſt? what ſenſe of the ſufferings of Chriſt? doth not Chriſt ſuffer much in the world, in his Miniſters, in his Members, in his Worſhip, in his Sabbaths and Ordinances? how fares it abroad with Chriſt? how fares it with his Goſpel, with his Saints? is all well? is it peace? doth the Church proſper? doth Religion flouriſh? or doth it not ſuffer, and mourn, and bleed, and is even ready to vaniſh away? and yet who is there almoſt that cares for any of theſe things? how few are there that lay them to heart? where are the hearts that tremble for the Ark of God? that ask, how fares it with the Iſrael of God? Oh Brethren, its lamentable to ſee how little upon any account whatſoever, the things of Chriſt are any where minded But what's the reaſon? why look abroad every where in the world, and you may ſee reaſon enough; what is there a doing every where? go into one Town, go into another; go into one houſe, and another, and another, and what are they doing? how buſie are we in buying, and ſelling, and building, and planting, ploughing, and ſowing, marrying, and giving in marriage? this is it; we are ſo buſie for this world, that Chriſt and the things of Chriſt are little regarded by us. [Page] 2. It holds us ſhort of that grace, and true peace, which we might receive from him. The cares of this world choak the Word, that it cannot proſper in ſuch ſouls, that it can neither quicken us, nor comfort us: Grace is a flower that will grow beſt in thoſe Gardens where it hath leaſt of earth: A worldly-minded Chriſtian, a worldly-minded Profeſſor, will never be but a Dwarf, will be but an Infant in Religion, at forty years old. How many may we ſee among us, that have liv'd many years under the profeſſion of Religion, and have had ſome hope towards God, and ſome confidence that Chriſt is in them of a truth; who if they ſhould take an account of themſelves, what increaſe have I made in the grace of God all this while? What hath been added to me; to my faith, or love, or zeal of God? to my knowledge of God, to my acquaintance with mine own heart? how much humility, ſpirituality, mortification? what power over my corruptions, my pride, my paſſion, my peeviſhneſs, my fleſhlineſs have I obtained? what evidences have I gotten for heaven? what clearneſs, and grounded confidence and aſſurance am I grown up to now more then I was, ſeven, or ten, or twenty years agone? what have I gotten? how much, and wherein have I improv'd in all this time?

Oh how may moſt of us ſadly anſwer, What have I gotten? how have I grown? oh the Lord he merciful to me, have I not loſt? have I not ſunk and decayed? is it not worſe with me now, then many years ago; my faith grown, my love grown, my holineſs and my hope grown, my comfort and my confidence grown? the Lord help [Page] me, rather my fears, and my doubts, my darkneſs and my deadneſs, and my ſins are grown upon me; I have leſs life, and leſs love, and leſs joy, and leſs peace, then when I firſt look'd after Chriſt. Let worldly-minded Profeſſors, prove and conſider themſelves narrowly, if this, ſuch a lean, ſtarveling, lifeleſs ſtate of ſoul, be not all the kindneſs they are beholding to their worldlineſs for; it hath built you houſes, and bought you Lands, and fill'd your purſes, and fed your carkaſſes, and provided for your Families; but it hath ſtarv'd your ſouls. O my leannes, my leannes, my dry and withered ſoul, my weak heart, my waſted Conſcience; Oh how little truth or tenderneſs, how little love, or liſe, or warmth, do I feel within me? Oh how much pride, and frowardneſs? oh how much luſt and liberty to ſin, hath there grown upon me? I can fret, and vex, and chafe; I can be falſe, I can lye, and diſſemble; all the Religion I have gotten into my ſoul, after ſo long a time of profeſſion, is not enough to reſtrain theſe vile abominations: Oh my ſoul, how ſad is it with thee? how low is it with thee to this day? how comes this to paſs? why, this is thy good husbandry, this is thy worldlineſs; thy labouring ſo much, thy hungring ſo much after the meat that periſhes, or thy being given to thy pleaſure, or thy eaſe; this is it that hath held thee in ſuch a poor caſe, ſuch an unfruitful and barren ſtate, ſuch a dark and uncomfortable ſtate, as thou art in at this day: for all this unhappineſs thou art beholding to the world, and thy worldlineſs.

Thus you have ſeen the enmity of the world againſt ſouls, it holds back from Chriſt, darkens [Page] the ſight, that we cannot ſee the excellency or the need of Chriſt; deadens the ſenſe, and hinders from following Chriſt, keeps Chriſt ſhort, &c.

Let this, by the way, be an argument to diſſwade from worldlineſs; are you Chriſtians, or would you be ſo? would you ever come to any thing in Religion? would you proſper in holineſs? would you have the comfort of Chriſtianity? then take heed and beware of a worldly heart, which will either hinder you from ever coming to Chriſt, or elſe be a Canker and a Moth, to devour and eat out the ſpirits of all that Chriſtianity you have.

II. Wherein the ſtrength of the world lies, whereby it prevails upon ſo many ſouls. It is a wonder it ſhould ever prevail ſo as it does, that ever men of underſtanding, endued with immortal ſouls, ſhould ſuffer themſelves to be led up and down down as they are, by ſuch a pernicious and mortal Enemy; that when they have ſeen ſo many loſt and undone by it, they ſhould never take warning; that it ſhould ever be truſted as it is, that it ſhould ever be lov'd as it is, that it ſhould ever be hearkened to as it is, eſpecially conſidering how unreaſonable its demands are, and how inconſiderable its rewards.

What does the world demand? what would it have? This is it, if it would ſpeak out; Come ſell me thy God, come ſell me thy hopes that thou haſt for the other world, come ſell me thy ſoul, come give me thy heart, love me, and ſerve me.

But what ſhall be mine hire? what wilt thou give me then? if it would ſpeak out, this is the reward it gives, Vanity and vexation, death and deſtruction; [Page]Hell ſhall be thine hire. But ſuppoſe it ſhould give what it ſayes it will; all the good things on this ſide the grave; riches, honors, pleaſures, eaſe, abundance of all theſe, and all manner of contentment in the enjoyment of them; yet what's all this thou ſhouldſt gain, on this ſide the grave, to what thou ſhalt looſe, and to what thou ſhalt ſuffer on the other ſide of the grave? what's Earth to Heaven? what's Time to Eternity?

Suppoſe it ſhould ſay plainly, come take thy good things here, and thy evil things hereafter; take thy riches in this, and thy poverty in the other world; take thy pleaſures here, and thy plagues beneath; be full or be merry, proſper, flouriſh, rejoyce for a few houres, or for a few dayes, and be miſerable, cry howl be in torments to Eternity.

If the World ſhould ſpeak out thus to Men (this it deſigns) if it ſhould ſpeak out thus, into what madneſs muſt thoſe Souls be bewich'd, that would hearken to it? and yet behold, though this be the deſign its driving on, and men might know it if they would but conſider; yet behold how the whole world almoſt, are wondering after this beaſt, and buſy in making bargains with it to be its captives and ſervants: yea not only ſuffering themſelves to be perſwaded, and beguiled in o this bondage, but alſo willingly offering themſelves for ſervants. I pray thee take me into the number of thy ſervants: Take [my] Soul, world ſaies one, take [my] God, ſaies another, take my hopes, ſaies another. Let me be but a rich man, let me be a great man, let me have ſo much money, or ſo much lands, or ſo much pleaſure, or [Page] eaſe or honour; let but this Moon ſhine upon me, and take the Sunſhine, whoever will; let me be this worlds favourite, and I am content to be its ſervant; and ſo along they go after it, till they be loſt for ever.

What a wonder is this? and yet how many ſuch prodigies are to be ſeen every day, and in every place? this is the caſe of every worldling; thou that wilt be rich, thou whoſe heart goes after thy covetouſneſs, thou who art given to thy pride, or thy pleaſures, or thy eaſe, thou art boring thine eare to the threſhold of thy mortal enemy; thou art doing away thy patrimony for husks, thou art doing away thy Soul, and its eternal inheritance to buy in thy life into an houſe, or parcel of Land; or for a bundle of crackling thorns, to make thee blaze, before which thou mayeſt dance and be merry for an hour or two, and then go down to everlaſting darkneſs.

This being ſuch a marvelous thing; that ſuch an enemy, that is ſo known and confeſt to be, by the very men that ſuffer themſelves to be led Captive by it, (for what worldling is there that will not confeſs that this world is an Enemy) that ſuch a known Enemy, ſhould ſtill ſo eaſily prevail in the world: (as the Apoſtle in another caſe, Gal. 3. 1. 3. O fooliſh Galatians who hath bewitched you? are ye ſo fooliſh that having begun in the Spirit ye will be made perfect in the fleſh? O fooliſh worldlings who hath bewitched you! are ye ſo fooliſh that being born to things Spiritual and Eternal, you will be thus led captive by things Temporal and Fleſhly?) this being ſuch a marvelous thing, it will be worth our time to enquire, wherein [Page] the ſtrength of the world lyes, whereby it ſo ſtrangely prevails.

And indeed it is a piece of the beſt policy, and that which gives great advantage againſt an enemy, to ſtudy and find out where his ſtrength lyeth, Judg. 16. 6. &c. When Dalilah attemped the delivering of Sampſon bound into the hands of the Philiſtimes, ſhe lyes at him day by day, tell me where thy great ſtrength lyeth, tell me where thy great ſtrength lyeth: in vain did they aſſault him, in vain did ſhe bind him; her Cords, and her Withs, and her webs could never hold him, till at length ſhe found out where his ſtrength lay; which when ſhe had once found out, ſhe quickly ſpoil'd him of it, and delivered him a captive to his enemies: find out the ſtrength of the World, what it is, and wherein it lyes, and then you will underſtand your way to the conquering of it.

But where lyes this ſtrength of the World? I anſwer.

In

The Spirit of the World within us.

In the God of the World without us.

1. In the ſpirit of the world within: the world hath a ſtrong party within man, which ſides with it, 1 Cor. 2. 12. We have received not the ſpirit of the world but the ſpirit which is of God [we] have not; we who have that ſpirit of God in us have not received the ſpirit of this world: but all others have no other ſpirit. In the whole generation of worldly men, there is the ſame ſpirit; as in the whole generation of the Saints there is the ſame divine ſpirit, the ſame ſpirit of grace, the ſame ſpirit of faith, the ſame ſpirit of love, the ſame [Page] holy ſpirit. So in all the men of this world there is the ſame worldly ſpirit.

The ſpirit of this world is an earthly Spirit, 1 Cor. 15. 47. the firſt man is of the earth, earthy: in his creation he had an earthy body, and by ſin he is come to have an earthy Soul. Sin was his fall from Heaven to Earth, as in his choice he made for himſelf: he choſe an earthly inheritance; ſo in his temper, and diſpoſition, and tendency; his very nature now inclines, and bends towards earthly things; his Soul as well as his Body, luſts after, and feeds upon duſt.

The ſpirit of the World is a ſhort ſighted ſpirit: it cannot ſee afarr off, 2 Pet. 19. Heavenly things are too far diſtant to be diſcerned by it, it loves and gapes for, and graſps things preſent, things to come are far out of its ſight.

The ſpirit of the world is a low and narrow ſpirit, theſe poor and beggerly things that this earth affords, are the higheſt of its ambition.

Seekeſt thou great things for thy ſelf? Yes I do: what, worldly greatneſs? are theſe the great things thou ſeekeſt? a great name, a great eſtate? great poſſeſſions? thou miſtakeſt thy ſelf man, theſe great things are but ſmall things, below the ſpirit of a man, below a divine and immortal Soul: meat, and drink, and mirth, and money? are theſe the beſt things thou findeſt for thy heart to be ſet upon? for thy ſoul to take pleaſure in? ſure thou haſt changed Souls with the bruits, that canſt take up with ſuch things as theſe.

The Spirit of the World is an homebred ſpirit: it hath never been abroad, but hath been born and [Page] bred in this worldly region: it hath never ſet foot, nor been acquainted in a better land: the ſpirit which is of God, carries up to the upper regions; the regions of light, and life, and glory and immortality; where it hath made diſcoveries of other manner of treaſures, and joyes, and glories, then are here to be found; but the ſpirit of the world hath ever dwelt at home; the ſouls of worldlings dwell in their houſes of clay, and never travail farther; then they can, with the ſnail, carry their houſes upon their heads: their Souls travail no farther then their carkaſes.

This Spirit of the World, by what hath been hinted, of the make and temper of it, you ſee, hath a ſuitableneſs to worldly things; and this is the great advantage the World hath upon us, it tempts us to that we love and like: all that the World perſwades us to, is to ſeek what we have a mind to, to do what we have a mind to, to follow our natures and diſpoſitions, to find out what will beſt pleaſe us, and there to take our fill.

The difficulty of Chriſts victory over Souls, lyes in this, that he calls and commands them to things and to wayes contrary to their natures; not to pleaſe, but to deny themſelves; to kill their Fleſh, to croſs their appetites, to contradict their own mind; to purſue an happineſs, which is ſo ſublime and ſpiritual, and ſo unſuitable to their carnal natures, that it is altogether unſavory to them; and hereupon he hath hard work to prevail, and tis but here and there one amongſt many, that will be prevailed upon, to hearken to him: to how many houſes may we come, to how many ſouls may we bring the everlaſting [Page] Goſpel, ere one will open and accept? how many are call'd to Chriſt, to one that comes? O brethren, you are witneſs, how hardly any of your ſouls were perſwaded to come along with Chriſt; and may be, ſome of you ſtand off, and hang back, and will not be perſwaded to come fully in, to this day: What's the reaſon of this? Oh carnal men think that Chriſt calls them to their loſs, perſwades them to their hurt, that they have a better being, whileſt they are wallowing in their riches, and their pleaſures, then ever they ſhould find in following of Chriſt.

But now the advantage that the world hath on Souls, is, that it tempts them to things pleaſing to them; their natures joyn with the world, and draw them the ſame way: Whileſt Chriſt calls, if any man will be my diſciple let him deny himſelf, and take up his croſs and follow me, this is all the world requires, if any man will be my ſervant, let him ſeek himſelf and ſhift for himſelf, and pleaſe himſelf, and ſhun the croſs, and follow his own heart; and what great difficulty is there, to perſwade men to follow their own minds? when worldly temptations meet with worldly ſpirits, when temptations to pride, meet with proud hearts, when temptations to pleaſure, meet with fleſh-pleaſing hearts, when temptations to vanity meet with vain hearts, when temptations to covetouſneſs meet with covetous hearts, how mightily muſt they needs prevail? From this ſuitableneſs of the ſpirit to worldly things, it doth

Readily take in of the World.

Greedily make out after the World.

1. It doth readily take in of the World, the world [Page] never knocks but the heart opens, the world never offers, but the hand is ready to receive; yea though the terms upon which we muſt have it be never ſo unreaſonable; though for every draught of pleaſure, they muſt after drink the double in wormwood, though with the gains of the world, they muſt drink in a curſe, yet like men in a dropſie, though to drink will be death, their thirſt muſt be quenched.

It may be when the world is a tempting the Soul, conſcience ſtands by, and gives it warning, take heed of theſe pleaſures ther's poyſon in that cup, or ther's wormwood at the bottome; take heed of theſe deceitful riches, ther's a ſnare lies under, there's a curſe cleaves to them; look to thy ſelf Soul, the world is but a playing the Devil with thee; theſe pleaſures and theſe riches it hath ſent to fetch away thy Soul: it holds thee ſo buſy about thine earthly affairs, that thou mayeſt the mean while looſe the opportunity of making Chriſt thine, of making the other world ſure to thee: look to it, thou wilt never have any part in Chriſt, thou wilt never have any hope towards God, if thou be tampering thus, and trading thus greedily for this preſent world: it may be Conſcience doth thus ſtand by, and give warning to the worldly heart; but alls one for that, come what will come the heart is ſo ſet upon it, that it will not be warned.

2. Hence it is that they ſo greedily make out after the world, Oh what haſt doe they make to be rich? how doe their Souls hunger after worldly greatneſs? they covet greedily all the day long, Prov. 21. 26. They enlarge their deſire as Hell and are as death and [Page]cannot be ſatisfied, as it was ſaid of the Caldean, H [...]b. 2. 5. they enlarge their deſire as Hell, of which tis ſaid, he hath made it deep and large; they have deep deſires, the bottom of their Soul comes up; they have large deſires, they never have enough, Ezek. 33. 31. Their heart goeth after their covetouſneſs: that is, either after thoſe earthly things, which are the objects of their covetouſneſs; or after the ductus or leading of their covetouſneſs: their covetouſneſs leads on and their heart follows: their heart goes, yea it runs after it: their heart out runs their feet, their heart out works their hands: when I awake I am ſtill with thee, ſaith the Pſalmiſt; and when the worlding awakes, where is his heart preſently? in the field, in the ſhop, in the market; his heart is there, before his body can get there: it may be that muſt ſtay a time in the houſe after he awakes, and put on his clothes or take his breakfaſt, or may be to make a ſhort prayer, for a faſhion; but his heart goes preſently abroad, as ſoon as ever he awakes, and leaves only his tongue behind to pray.

But whence is this eagerneſs this hungring and riding poſt after the world? why tis his love to the world that makes him gape ſo wide after it; he loves to be rich, he loves [give ye.]

Chriſt is propos'd and ſet before his eyes, the bread of life, the water of life, the windows of Heaven are opened, the fountains above are broken up; the durable riches, the everlaſting pleaſures, life and peace, and reſt, and joy, and glory are ſett forth in open ſight before the world: and as Pſal. 14. 2. God looks down to ſee if any would underſtand and ſeek God: to ſee who amongſt all the [Page] world had a mind to his riches, to his treaſures; who was for Chriſt, who was for Grace, who was for Heaven; but behold they are all running another way; there's none that underſtands, none that will ſeek God; every door is ſhut, every heart's aſleep when God paſſeth by. If he ſhould never give, till many ask, if he ſhould ſtay till they ſeek him, how long might he ſtay? he muſt come and call, and knock and break open their doors, and pour into their mouths, and tis well if Heaven will down with any at laſt; whileſt full tables, and full draughts of this world, will down and never ſtick, now and then a crumb, now and then a drop from above, is all that will be taken in. Oh this agrees not with our ſtomack, tis the world that is our favoury meat.

Oh what abundant proof is there brethren, of this difference of our appetites, to things ſpiritual and things carnal? Oh what thriving and what grown Chriſtians had we been, had we been as hungry after grace, as after greatneſs in this world; had there been ſo much craving and catching after God, as after Mammon; had there been ſuch good husbandry among us for things to come, as for things preſen?

What's the reaſon that our Souls are ſuch dwarfs, and babes, and ſtarvlings? Are they not ſo? is it not very poor and very low with us? what treaſures have you gotten? how little knowledge or Faith, or love, or power, or vigour of ſpirit, have you attain'd, how is death ſtill feeding upon us? Death in our underſtandings, Death in our affections, Death in our Conſciences, Death in our duties? we walk up and down more like [Page] the Ghoſts of Chriſtians; then like living Chriſtians; pale and wan, and weak and cold; mere carkaſes of Chriſtianity, when the Soul and Spirit of religion is not. Look about, enquire among you and ſee, how many ſuch dead carkaſes there are, to one living lively Soul: how many empty caskes that make a little ſound, to one full veſſel.

The Lord be merciful to us, though the name and ſhell of Religion be among us, and upon us, yet the ſpirit and kernel of it ſeems to be almoſt quite vaniſhed out of the earth.

It was once ſaid Revel. 3. 4. Thou haſt a few names even in Sardis, that have not defiled their garments: But oh may it not be ſaid, thou haſt [but] a few names, neither in Sardis, not Thiatira, nor Philadelphia, nor any where among all the Churches; thou haſt but a few names any where, that have any more then a name that they live.

Brethren, how is it with us who are here before the Lord? turn in every one his eye upon his heart, goe down and ask every one of you, Soul how fares it with thee? how art thou fed oh my Soul? how art thou clothed? what haſt thou by thee? what what grace, what peace, what hope to comfort thee? who is there within thee? is Chriſt there? is the holy ſpirit there, quickning thee, and cleanſing thee? or is not the world there preying upon thee and conſuming thee? Ask your Souls, art thou in health O my Soul? doſt thou live, and thrive, and hold up thy head, and hold on thy way, and thy work? or art thou not ſick? head ſick, and heart ſick, and weak, and poor and blind and naked? look in each one of you, ſtep down, and take an account of your ſtate. If you would do [Page] ſo, I doubt there are few of us, but would find all within, in a very pitiful and lamentable caſe.

What's the reaſon of all this? the Lord God hath offered to feed us, and nouriſh us, and nurſe up theſe languiſhing Souls; the Lord God hath ſtood among us, with his baskets of bread and his bottles of wine; hath put ſuch meat to our mouths, that would have nouriſhed us up, from babes to be men from ſuch weaklings to be ſtrong in the Lord; but there is ſuch an unſuitableneſs betwixt the things of God and our carnal hearts, that we have no appetite to them, and ſo they will not down; whereas the things of the world do find ſuch a Spirit of the world in us, that of any thing that it hath to offer us, nothing comes amiſs; we not only readily take it in, but greedily hunger and make out after it.

By the way Chriſtians learn, that if ever you would get victory over the world, you muſt firſt get you another ſpirit: in vain do you think to live other then a worldly life, whileſt the ſpirit of the world lives in you: Oh have you been ſo long profeſſours of Chriſtianity, and have not yet gotten the Spirit of Chriſtianity? Is this the Spirit of Chriſt, that leads you on in an earthly courſe? did God give you his Spirit, to teach you, how to be ſuch drudges to the world? did God give you his Spirit, to teach you how to plow, and ſow, and buy, and ſell, and hoord up treaſures on earth? what are your thoughts, your deſigns, your courſes, your ordinary talk and diſcourſe? what is it but earth earth? are theſe the thoughts, the wayes, the language of the Spirit? can any one that beholds our converſation, that in the general [Page] bent and tenour of it, is all about the world, and but now and then a cold wiſh, or a few heartleſs words, about the things of God; can any man that beholds us, ſay, I, theſe are the perſons that are dead to the world; that are crucified, that are mortified to things below? theſe are they that have received the ſpirit of Chriſt indeed? theſe ſpeak like Chriſtians, and look like Chriſtians, and live like Chriſtians, like men of another world? can it be ſaid thus of us? can we ſay thus of our ſelves? my life is a ſpiritual life, my courſe is an heavenly courſe, my ſteps are all bending to another countrey? can we ſay thus? would not our daily courſe, our daily diſcourſe, give us the lye if we ſhould? Oh we are yet of an earthly ſenſual Spirit; the Spirit of this world is yet bearing rule in us; our very Soul is but a lump of earth and fleſh; Oh for another Spirit, a new Soul, a more divine and celleſtial frame! O ſeek, O wait for this better Spirit, and then we ſhould quickly ſee another life: once let the world be thruſt out of the heart, and we ſhall quickly ſee more of Heaven breaking forth in the life,

2. The ſtrength of the world lyes in the God of this world, Sathan gives ſtrength to, and marſhals its temptations ſo, as that the ſucceſs of them depends much on him: this he he doth.

1. By over rating the good things preſent, and underrating the good things to come.

2. By ſharpning the edge of the evil things preſent, and blunting the edge of the evil things to come.

3. By an active ſtimulating, and provoking the Soul, on any terms whaatſoever, to purſue the [Page] preſent good, and to eſcape the preſent evil.

1. By over rating the good things preſent, and under rating the good things to come: He that looks on the world through the Devils glaſs, ſhall ſee it double to what it is: he gives the ſame proſpect to us, as he did to our Lord, Matth. 4. 2. ſhews it in its Glory; every Comet Shines as the Sun; he makes the ſilver as gold, the braſs as ſilver, ſtones as iron; every thing hath a borrowed face, and looks better then it is. The Apple whereby he tempted our firſt parents, Gen. 3. 5. he makes a deifying Apple. In the day that you eat your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evil. Sathans deſign is, to blind, and put out mens eyes; knowing, that they can never ſee the terrene glory, till their eyes be out; but his pretence is to open eyes; to make ſuch diſcoveries of the hidden excellencies in theſe earthly treaſures, as will transfigure Earth into an Heaven.

He preſents the world, as that which hath ſubſtance, ſufficiency, contentment, hearts eaſe, ſatisfaction in it: he ſayes to his friends, as the Lord ſayes to his, Prov. 8. 17. &c. I love them that love me, and them that ſeek me early ſhall find me: riches and honours are with me, yea durable riches and righteouſneſs; I will cauſe thoſe that love, me to find ſubſtance, and I will fill their treaſures: thus the Lord ſpeaks to his, and the Devil gives the world a tongue, to ſpeak at the ſame rate. I love them that love me, I have riches and honours, durable riches, and I will fill them with treaſures.

And as the world ſpeaks, ſo worldlings think, it cannot boaſt greater things of it ſelf, then will be believed. Hoſ. 12. 8. I am become rich, ſayes [Page] Ephraim I have found me out ſubſtance: the ſhadow is a ſubſtance in thoſe eyes, that ſee no better things.

Hence theſe things are taken up by the men of this world, as their portion as their heritage, as their happineſs and hope: thou giveſt them their portion in this life, Pſal. 17. and they take them as their portion: and now Lord what wait I for, ſaith the Pſalmiſt, my hope is in thee: and now world, what wait [I] for? what work I for? what live I for? truly my hope is in thee: the worldling ſayes, God is my portion; and in a ſenſe he ſays true, for the world is his God.

And on the other ſide, as Sathan over rates this, ſo he under rates the other world, 2 Cor. 4. 4. The God of this world hath blinded the minds of them which believe not, leſt the light of the glorious Goſpel of Chriſt, who is the image of of God, ſhould ſhine unto them. The Goſpel is a window, through which the light and glory of the other world breaks in, and ſhines down upon this: here the pretended opener of eyes, ſmites with blindneſs; by a vail of unbelief, he keeps the Goſpel, and all the glory of it out of ſight: unbelief gives the lye to all that the Goſpel ſpeaks; calls all into queſtion, holds under uncertainties, whether there be any ſuch thing or no; and what's doubtful and uncertain whether it be or no, will be vallewed there after.

What a low price do carnal hearts put upon the deep things of God, upon the great things of eternity? Glory and honour and immortality and eternal life, what cheap things are they accounted? whileſt ſoul, and conſcience, and peace, and hopes, and life are ſo ordinarily ſold, to purchaſe [Page] an earthly inheritance, (that's the bargain that every where is driving in this earth) how few are there that will deal for Heaven and Glory, though it may be bought without mony, and without price? though it may be had for the ſeeking for; though it be bought to their hands, yet they will not take it. Now what advantage is this to wordly temptations, when the price of things to come is ſo beaten down, when the price of things preſent is ſo hoiſed and raiſed, as if the one could hardly be over-bought, and the other were ſcarce worth the dealing for?

2. By ſharpening the edge of preſent evils, and blunting the edge of evils to come. The afflictions of this life are made to cut deeper than the vengeance to come. The perſecutions of men are more feared than the Plague of God: Satan makes his Vaſſals to think, there is no Heaven or Hell to thoſe on Earth; Poverty looks more diſmally than eternal Fire, Diſgrace than Damnation, the Wrath of man than the Cnrſe of God.

Let Death and Damnation be preached to the World, and this ſtirs them not, let the Devil preach of Tribulation and Perſecution for righteouſneſs ſake, and how are they frighted,? Let the Word declare unto them, with never ſo much plainneſs and power, He that believeth not ſhall be damned; If you live after the fleſh you ſhall dye; The Wrath of God ſhall be revealed from Heaven againſt all unrighteouſneſs and ungodlineſs of men; Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and the glory of his Power: And how little is this regarded, who doth believe this report? how few are convinced? how few are awakened, [Page] ſo much as to conſider how they may eſcape? How weak are all thoſe Arguments, which are either fetch'd down from above, or fetch'd up from the deep, and how little will they work? On the other ſide, let men be told, He that departs from evil makes himſelf a prey; All thoſe that will live godly in Chriſt Jeſus muſt ſuffer perſecution; Ye ſhall be reproached, reviled, and caſt out of men, made as the filth of the world, and the off-ſcouring of all things; Ye ſhall be as Sheep among Wolves, as Lilles among Thorns; The Devil ſhall caſt you into Priſon; You ſhall be as Signs and Wonders in Iſrael; Many are the troubles of the Righceous, &c. Let the Devil take ſuch Texts as theſe, and preach to them, and how deep does his word go? If this be the portion of Chriſtians, if this be the wages of Righteouſneſs, and the fruit of Holineſs, let me take heed of Chriſt and his waies. A mocking Iſhmael, a curſing Shimei, a rayling Rabſhakeh, will do more to fright them off from holineſs, than the Worm, than the Fire, than all the Vipers, and Scorpions, and Stings, and Torments beneath will do, to drive them back from Sin: They dare not be Saints for fear of the barking of Dogs, but they dare be Sinners notwithſtanding the roaring of Lyons; The Devil hath made ſuch fools of them, that a few grains laid on them at preſent, ſeem more heavy, than thoſe Talents that the Almighty is caſting down upon them.

3. By an active ſtimulating and preſſing them on, what ever becomes of them hereafter, to purſue the preſent good things, and to prevent the preſent evil things. If the Devil can but make the Premiſes take with them, That the good things preſent are ſo good, [Page] that there's nothing better, That the evil things preſent are ſo evil, that there are none greater; then hee'l eaſily gain the Concluſion; Therefore it's the beſt and wiſeſt courſ, per fas aut nefas, to ſecure the one, and eſcape the other.

But more particularly, the Devil manages and quickens the temptations of the World,

By propoſing of Objects.

By provoking the Appetite.

1. By propoſing of Objects. He brings the World in ſight. Sometimes he preſents it immediately to the fancy; he raiſes great thoughts of heart about it; he calls the thoughts abroad with him, to take a view of the glory, and the riches, and the pleaſures of his Kingdom; ſets men a thinking on the pomps and faſhions, or the ſports and pleaſures of the world; a rolling over in their minds, the gains and ſweetneſſes of a worldly life.

Sometimes he preſents it to the Eye. There is a quick paſſage from the eye to the heart: If the Devil can but turn the eyes to behold vanity, by the eye he will eaſily infect the heart. The Devil preſents Objects to the eye, leading men up and down, where his baits and ſnares do lye, 2 Tim. 3. 6. Sinners are ſaid to be lead about by divers [Luſts.] The Devil leads Luſt, and Luſt hath the leading of the Man. But whither do mens Luſts lead them? Why every where, up and down, where the Devil hath laid his baits to take them: Some mens Luſts lead them to their Companions, to their ſports and paſtimes, to the Ale-houſe, to the Tavern; other mens Luſts carry them into the City, or into the Field, over Sea and Land, to find them out wealth and ſubſtance; Some mens Luſts lead them [Page] to the Courts of Princes, to the Palaces of Nobles, to ſee faſhions, to get favour, and to climb up into dignities and high places. Men need conſider whither they go, and what their call is thither; the Devil hath oftner an hand in the leading us up and down, than we are aware of; and he that goes whither the Devil leads him, 'tis ten to one but he's in the Net before he returns: We are never more ſecure than when we keep aloof from temptations, when the Devils baits are out of ſight. We are never in more danger, than when the hook is out of fight and the bait is in ſight: that's Satan's courſe, as to hide the hook, ſo to ſhew the bait. He turn'd Eve's eye to the Apple, Achan's eye to the wedge of Gold, Ahab's eye to Naboth's Vineyard, and then what work did he make with them.

2. By provoking the Appetite; And this he doth, not onely by propounding of Objects at all adventures, but ſuch objects as are moſt ſuitable and taking with thoſe he has to deal: Satan is a skilful Philoſopher; he underſtands our natures and complexions, and the ſeveral inclinations that flow from them: Satan is a cunning Fiſher, and knows at what baits every kind of Fiſh will bite; and accordingly angles for them: Some men he obſerves are naturally of a ſenſual heart, given to the pleaſures of the fleſh; for theſe he hath ſports and paſtimes, Mirth and Jollity, Wine, Beauty, &c. Look thee here ſaith the Devil, what a life thou maiſt live if thou wilt; Ariſe, take, and eat, here's meat thou loveſt, take thy fill, and make thee an happy man: if thou meddle too far with the Scriptures, or hearken to theſe Preachers, [Page] what a ſad Soul wilt thou become? a ſowr unpleaſant and moroſe ſpirit, thou wilt be even eaten up of thy melancholick dumps: thou muſt croſs thy ſelf, and be ever vexing thine heart, with intollerable ſeverities, if thou wilt hearken to them: let them alone, let them Preach to whom they will, run not after them, hearken not to their words; beleive thy ſenſes, taſte what I ſet before thee, taſte if it be not good.

Others he obſerves to be of earthly minds, gaping after wealth and riches; tis not mirth, and jollity, and pleaſures, and ſuch like traſh, and chaffe, that will take with theſe; they muſt have ſubſtance; and for theſe he hath money, and lands, fields, and farms and oxen: Wilt thou be a rich man? wilt thou be a wealthy man? wilt thou increaſe thy ſtock and thy ſtore? wilt thou enlarge thy poſſeſſion? hearken to me, be a good husband; waſt not thy time about impertinencies, reading hearing, praying, &c. Mind thy buſineſs, and thine intereſt, ſet thine heart upon thy work, let this be the one thing thou mindeſt. Nouriſh not needleſs ſcruples, this is a forbidden courſe, this ought not to be done; away with ſuch fears; the more free thou art to venture on any thing, the greater will thy gain be: let Men or Conſcience clamour againſt thee, call thee Earth-worm, unjuſt, extortioner, oppreſſour; let them alone, thou ſhalt increaſe in ſubſtance, and that will make thee amends for all; and for conſcience, if that be ſore or troubleſome, a little repentance at laſt will heal that ſore.

Others are of aerie Spirits, proud and ambitious; and for theſe he hath the breath of popular applauſe, [Page] reſpect and eſteem in the world, honour and reputation.

Others are of a timorous and fearful heart; and with theſe he deals in thunder and ſtorms; threatnings, perſecutions, bonds and baniſhments reproaches and cruel mockings. Look before thee fooliſh creature: what art thou a doing? what art thou preparing for thy ſelf? ſee what rods I have in brine for thee; knoweſt thou not that I have power to make thee or to undoe thee! art thou able to ſtand againſt all the world? See how all my Armies are confiderate againſt thee, and running upon thee to devour thee, and ſwallow thee up: conſider the rage of their hearts, the fury in their faces, the violence of their hands; behold them already on their march againſt thee; they are many, they are terrible, they are potent, they are near that ſeek thy ruine. Awake from thy folly, be not acceſſary to thine own undoing: ſave thy ſelf, go and make thy peace with them, caſt in thy lott amongſt them, joyn with the multitude, be as they are, let thy voice and thy way be as theirs; let go this pride and ſingularity, and be as others, and it ſhall be well with thee.

Thus ſubtilly doth our adverſary deal with us; with every man according to his humour, according to the ſeveral diſpoſitions of their hearts; and in this ſubtilty, his ſtrength lyes, and thereon his ſucceſs depends. What wonder, that the fearful are frighted? that the proud are lifted up, that the greedy gape ſo wide? that the full draughts of the worlds ſtollen waters, do ſo eaſily down with ſuch, whoſe Souls are panting after them?

Chriſtians let's learn wiſedom of this Serpent; [Page] Doth he make advantage of our Tempers? doth he obſerve our diſpoſitions, and accordingly order his temptations? Let us learn this wiſdom, to know our own hearts, and to obſerve our own inclinations, and accordingly there to ſtand moſt conſtantly on our guard, where we find the adverſaries moſt like to aſſault us; and to have a ſpecial eye to thoſe enemies that are moſt like to make a breach upon us.

Art thou a perſon given to pleaſure? Is a merry, jolly, frolick, wanton, luxurious life grateful to thee? art thou given to appetite? to indulge thy throat, to ſtudy thy belly? are meats and drinks, curioſities and varieties of them, the things thou mindeſt? Art thou given to pride? is honour or applauſe, is the higheſt place, the fineſt cloaths, the neweſt faſhions, are theſe thine hearts delight? Is merry company, lightneſs, vain jeſting, wanton or amorous books or diſcourſes, are theſe the delight of thine heart? When ever thou ſeeſt them before thee, tell thine heart, how pleaſing ſoever theſe be to thee, theſe things I muſt never allow thee: When ever thou ſeeſt ſuch objects before thee and opportunities inviting thee to ſatisfie thy luſt, when thou falleſt into company that are of the ſame ſpirit, when ſports and paſtimes when delicates and dainties or any other voluptuous Objects are before thee, then ſay, Now I muſt look to my ſelf; the Devil ſtands in the crowd, to ſteal away my ſoul: theſe are the flies with which he uſes to bait his hook for me,; he hath catch'd me with them many a time, and now he is come angling for me again: O my ſoul I know thou haſt a luſt to be nibing: theſe are the things thou naturally loveſt, [Page] here thy great danger lyes, and I muſt look the more narrowly to thee here. An heart given to pleaſure, ſhould hold it ſelf under a greater reſtraint, and allow it ſelf leſs liberty, than others that are not thus enclined; that may be ſafe for them, which would prove fatal to thee.

Art thou an earthly minded perſon? and doſt thou ſee ſubſtance before thee; a Field, or an Houſe that may be gotten? does the world come crowding and flowing in upon thee? Haſt thou good trading, rich merchandiſe, gainful bargains before thee, and is thy ſoul in chaſe of them? Take heed to thy ſelf, theſe are the things by which thou art like to be loſt: thou art never in ſuch danger of becoming poor, as by growing rich: When are Worldlings hearts ſo ready to take their leave of God, and Heaven, as when they are entertained with the flatteries of a ſmiling World? their gains are uſually their greateſt loſſe, they never decline or go back ſo much, as when they have the beſt trading. How hardly ſhalt rich men enter into the Kingdom of God? When riches increaſe, how hard is it for ſuch, not to ſet their harts upon them?

How little are the Counſels or Promiſes of God regarded, whilſt we have the World at will? how little is it regarded, that God Promiſes, I will be thine, Chriſt ſhall be thine, the Kingdom ſhall be thine; whilſt the World ſtands by and ſaies, I will be thine, Money ſayes, I will be thine, Sheep and Oxen ſay, we will all be thine! The Lord is hereupon often put to it, to take away our money, to drive away our cattel, to burn down our houſes, to turn our fruitful Land into a Wilderderneſs, [Page] to bring us to wants and ſtraits, ere he can be regarded, Hoſ. 2. 14. I will bring her into the Wilderneſs, and there will I ſpeak to her heart: ſpeak to her any where elſe, and ſhe will give me the hearing; in the Wilderneſs my Word will reach her heart.

Oh that men were ſenſible of this; that they are never ſo like to ſtarve as upon their heaps, that their proſperous times are the Devils ſeaſons to impoveriſh their ſouls; that the abundance that is ſet before them, are the Devils tokens, whereby he is enticing their hearts after him.

I am rich and have found me out ſubſtance, now I ſhall be happy? No, no, fooliſh ſoul, theſe riches are Satans Milſtones which he hangs about thy neck, to drown thee in perdition and deſtruction; if any thing ſink thee, 'tis this load upon thy back; thy Golden age is like to be thine Iron age: Satan knows thy mind, and what will pleaſe thee; he's trucking with thee for thy life: He knows thou haſt a greedy heart, and that there's nothing ſo dear unto thee, but he can buy it for money, and that's the bargain he's driving with thee; Sell all that thou haſt, thy God, thy Hopes, thy Soul, and come and follow me, and thou ſhalt have treaſures on Earth.

Chriſtians, ſtand ever upon your Watch, but eſpecially when there's any thing before you, that your carnal hearts like, and are apt to fall a luſting after, if ever you would fear the Devil, fear him then, when he is tickling your fleſh: he never does us more miſchief, than by doing us good turns: God ſeldom does us more good than by his ſrowns, and the Devil never does us more hurt [Page] than by his kindneſſes. It never fares better with Gods Children than when they are croſt, nor ever fares it worſe with the Devils Children, than when they are cocker'd: never ſuſpect the Devil more, than when he pretends to do you a courteſie; what ever it be, by which he uſually pleaſures you, dread that as Death and Hell: Miſtake not Gods chaſtiſements, nor the Devils complements; be content that God ſhould diſpleaſe you, and be afraid when the Devil pleaſes you; be convinc'd that Gods ſmitings are a precious Balm, and the Devils ſtroakings are ſtabs at your heart; fear not his Thunder and Storms ſo much as his warm Sun.

Beware of this folly, Whatever pleaſes me is good for me. Beware of this madneſs, I [muſt] be pleaſed what ever comes of it, mine eye muſt be pleaſed, my humour muſt be pleaſed, mine appetite muſt be pleaſed, I muſt be pleaſed what ever it coſts me: If you be for that, the Devil knows where to have you: though God does not pleaſe you, though holineſs does not pleaſe you, though Heaven does not pleaſe you, the Devil that knows your palate, will find ſomething that will: If Mony will do it, if Mirth will do it, if Meat, and Drink, and fine Cloathes or merry Company will do it, this he offers you, and by this he holds you captive at his will.

III. Wherein the ſtrength of faith lies, whereby it overcomes the world.

What a mighty enemy is here? who can ſtand before it? What is little David to Goliah? what is a ſling and a pebble to a ſword and a ſpear? to an helmet and greaves and a target of braſſe? The [Page] mighty Philiſtim comes bluſtring, and boaſting, and fuming, and chafing, ſo that he made an earthquake in the Camp of Iſrael; and what could a poor ſtripling do to undertake this mighty Champion? what hope is there of victory over him? little David tells us, 1 Sam. 17. 45. Thou comeſt to me with a Sword, and a Spear, but I come unto thee in the Name of the Lord of Hoſts: this day will the Lord deliver thee into mine hand; and all this aſſembly ſhall know, that the Lord ſaveth not with Sword and Spear, the battel is the Lords, and he will give you into our hands.

The ſtrength of Iſrael is this David; the ſtrength of David is his Faith, the ſtrength of Faith is the Name of the Lord, Prov. 18. 10. the Name of the Lord is a ſtrong Tower, the righteous runneth into it and is ſafe.

But to come cloſer to the matter in hand, this general I ſhall diſpatch in theſe two Particulars.

1. The ſtrength of a Chriſtian is his Faith.

2. The ſtrength of Faith is Chriſt.

1. The ſtrength of a Chriſtian is his Faith, Mark 9. 23. to him that believeth all things are poſſible; there's nothing impoſſible to Faith, becauſe there's nothing impoſſible to God: The 11th. chapter to the Hebrews is a ſhort Chroniele of the mighty Acts and Atchievements of Faith. It ſpoiled Death of its prey; as in the caſe of Enoch, verſe 5. his Faith carried him to Heaven another way, he was tranſlated and did not ſee death: It made an Ark to ſave from a Flood; as in the caſe of Noah, verſe 7. It caus'd a living iſſue to ſpring out of dead bodies; as in the caſe of Abraham and Sarah, verſe 12. It received[Page]a living Child from the dead, by offering it up to death; as in the caſe of Abraham offering up his Son Iſaac, v. 17. 19. It foretold things to come, and conveyed down the Fathers bleſſing on his poſterity; as in the caſe of Iſaac, Jacob, and Joſeph, v. 20.

But more fully to our purpoſe, It overcame the world.

1. It deſpiſed and rejected the proſperity of the world, v. 15. They were not mindful of their earthly countrey, they had a better, an Heavenly countrey in their eye, and were content to be Pilgrims in this, in hope to be poſſeſſours of that better inheritance. v. 24. Moſes by faith forſook the glory of Egypt, the Court of Pharaoh, the boſome of Pharaohs daughter, chooſing rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon.

2. It triumph'd over the power, and wrath of the world, v. 33. It ſubdued Kingdoms, wrought righteouſneſs, quenched the violence of fire, eſcaped the edge of the ſword; out of weakneſs it made ſtrong, turned to flight the Armies of the Aliens; endured cruel mockings and ſcourgings; yea moreover, bonds and impriſonments; endured ſtoning ſawing aſunder, wandrings about in ſheep-skins and goat-skins, deſtitute, afflicted, and tormented. In all theſe things the ſervants of God were more then conquerours [through Faith] in him that loved them.

Chriſtians, where is your faith? how is it that the world is ſtill on horſeback, riding on conquering and to conquer! not only riding over our backs, but riding over our Faith, crowing over our conſciences, triumphing over religion, and [Page] righteouſneſs; as if Chriſt had loſt the day, and conſcience had run the field?

Oh how many Captives hath it taken from the mighty? what multitudes of priſoners hath it gotten? Some it hath in golden chains, fettered in riches and worldly gains, in honours and dignities. Some it holds with a Spiders web, which yet they cannot break; the faſhions and fooleries of the world; its pomps, pleaſures and humours: others it hath laid faſt in iron chains, manacled with fears, and dread of its fury and violence: they dare not be Saints any longer; their faith, and their love, and their zeal, are all thrown away; they dare not appear in their Armour, leſt they ſhould be known for Chriſts diſciples.

How many renegadoes, and Apoſtates hath the world made; that have run from their colours, and have liſted themſelves under the Devil; under whoſe conduct they are fighting againſt that faith, and holineſs, which once they profeſſed? and thoſe that are left behind, how weak and faint-hearted are they moſt become? afraid not only of ſufferings but of their duty. O how are we loſt in our conflicts with temptations? whither are our hearts run? ſome into our fields, ſome into our ſhops, ſome into our gardens, ſome into our beds of eaſe, where we may ſleep in a whole skin. Some are gotten into ſanctuary, turn'd aſide to iniquity to eſcape affliction.

Oh how few hearts are there left behind with Chriſt, and thoſe that are how cold and ſpiritleſs are they become! tis woful to obſerve with what a pale face Chriſtianity looks at this day.

May we not ſadly invert the words of the Text, [Page] This is the victory that hath overcome our Faith even this preſent world? whileſt the Apoſtle boaſts that the believers of old, by their faith, ſubdued Kingdomes, wrought righteouſneſs, obteined promiſes, ſtopd the mouths of Lions, quenched the violence of Fire, &c. May we not now hear the world triumphing, that it hath, ſhaken the Kingdom of Chriſt, wrought wickedneſs, vacated promiſes, ſtopped the mouth of Conſcience, quenched the heat of zeal, ſlain holineſs with the edge of the ſword, put to flight the hopes of the Saints, left for dead thoſe whom God hath raiſed up to life, left the Church that living vineyard as a field of dead carkaſſes, their peace ſlain, their comforts ſlain, the Spirit of light and life within them vaniſhed into dimneſs and deadneſs? and all this becauſe our Faith hath ſo much fail'd: what are we become? to what a low ebbe are we brought O we of little faith? well, but yet there is hope concerning this thing. This ſtump if there be but life in the root, will ſpring again and recover again: you that have but a little faith, blow up that living ſparkle, and your ſick, and ſpoiled and half dead Souls, will revive again; let your faith once out of weakneſs be made ſtrong, and it will recover all you have loſt.

Beleive more, nouriſh and cheriſh and exerciſe Faith more; lean on the rock of ages, look unto Jeſus, lay hold on the Covenant, live in the word of promiſe, hang upon the ſhoulders, feed upon the fulneſs of the Lord, and there let your Faith gather ſtrength again, and this will be the ſtrength of your hearts; will renew your life, recover your love, enflame your zeal, ſet your holineſs, and your hopes again upon the wing, and bring [Page] the world and its temptations again under your feet: the ſtrenth of a Chriſtian is his Faith.

2. The ſtrength of Faith is Chriſt. Chriſt is the mighty one: the mighty God, If. 9. 6. The rock of ages, in whom is everlaſting ſtrength, If. 26. through Faith this mighty God is our God, this rock of ages is our rock, 1 Joh. 4. 4. Ye are of God little children and have overcome them, becauſe greater is he that is in you then he that is in the world: who is he that is in you? tis Chriſt that is in you: who is he that is in the world? the Devil is in the world. Chriſt is greater then the enemy, and therefore you have overcome. He that is in the world is great, but he that is in you is greater, he that is in the world is ſtrong, and ſubtil, but he that is in you is ſtronger and wiſer then he [little] Children ye have overcome: what are a company of poor children to a mighty giant? But behold the childrens Champion, and you will quickly ſee on which ſide the victory will go.

There are 2. things in Chriſt which are the ſtrength of faith.

His

Power.

Victory.

1. His power: he is a mighty one as before: I have layd help on one that is mighty, Pſal. 89. 19. he hath power,

Temptations.

To prevent

To deaden

To ſuccour thoſe that are tempted.

1. He hath power to prevent temptations, 1 Cor. 10. 13. he will not ſuffer us to be tempted above what we are able: You may conclude from the promiſe of Chriſt, to his power; he will not promiſe more [Page] then he can doe; when he ſaies he will not ſuffer us to be tempted, you may be ſure he hath power to reſtrain the tempter. Chriſt hath all our tempters and temptations in his power; the Devil in his power, the World in his power, they muſt have leave ere they can ſtrike a ſtroke. If he ſay the word, the Aſſyrian ſhall not come againſt Jeruſalem, nor dig a trench about them, nor ſhoot an arrow againſt them, he hath his hook in the noſe, and his bridle in the Jaws of all his enemies. As the Devil could not tempt Chriſt, ſo neither any of his ſervants unleſs the Spirit lead them into the wilderneſs to be tempted: therefore he directs us to pray, Lead us not into temptation.

2. He hath power to deaden temptations; to take off the edge of them, that ſo though they come, yet they ſhall not enter: though Sathan ſtrikes, yet his arrows ſhall not ſtick, Gal. 6. 14. By him the world is crucified to me and I am crucified to the world. Chriſt by his Croſs hath ſlain the world; its now become to the Saints as a dead thing. Its beauty and glory is dead, dried up and withered. Chriſt by his croſs hath diſcovered the glory of the other world; life and mortality are hung forth in open ſight on the Croſs of Chriſt; and that ſunſhine hath withered all the flowers here below; who will play at ſuch ſmall games, that ſees the inviſible Crown, which the Croſs of Chriſt hath ſet before his eyes. And as the beauty and glory, ſo the power and wrath of the world is ſlain. Chriſt by his death kill'd all the powers of darkneſs: a Chriſtian ſees, that the world can now doe him neither good nor hurt, it can neither befriend nor miſchief him: who would be enticed by a [Page] dead Carrion, or affrighted by a dead Lyon?

[And I am crucified unto it] Chriſt hath ſlain the World without us, and our worldly Luſts within us: Our old man is crucified with Chriſt, Rom. 6. 6. ye are dead, ſaith the Apoſtle, Col. 3. 3. dead to this World: Set your affections on things above, for ye are dead to things below: I am crucified to the World; that is, worldly temptations are no more to me, than if I were a dead man: What are meat, and drink, and cloaths, and pleaſures, and honours to a dead man? If the Devil ſhould go and preach among the tombs, and call out to the dead, hearken to me, and I will feed you with delicates, cloath you in ſcarlet, enrich you with ſilver and gold, exalt you to honour; what skull or bone would be moved? the ſame ſucceſs will he have in his tempting crucified Saints: were they totally thus mortified, the higheſt temptations would move them nothing at all, no more than a Carkaſs in the grave; and according to the degree of that mortification, they have attained to, ſo far forth is the edge of temptation blunted.

3. He hath power to ſuccour thoſe that are tempted. Though the Tempter be let looſe, and temptation come thick, and ſtrike deep, as by reaſon of our imperfect mortification they may; our experiences ſadly reſtifie, how much the World is often too hard for us, how often we are intangled and led away by it; what breaches it makes on our peace, what wounds in our hearts, and what fears and miſgivings hereupon ariſe in our ſouls, how we ſhall ſtand for the future; thus are we weary and diſtreſſed and hard beſtead; but though [Page] it be thus with us, in the midſt of all theſe there's this to ſupport us, Heb. 2. 18. In that he ſuffered being tempted, he is able alſo to ſuccour thoſe that are tempted.

2. His Victory over the world. Chriſt hath power over the World to reſtrain it from tempting, to deaden its temptations, to ſuccour thoſe that are tempted; yea more than that, he hath already overcome the World, and thereby ſecur'd our fifinal victory, John 16. 33. In the world ye ſhall have tribulation, but be ye of good comfort, I have overcome the World. Why what comfort's that, that he hath overcome? Why, 1. 'Tis ſome encouragement, that our enemy is not invincible; he that hath been beaten, may be beaten. 2. There's this farther comfort to us, that in his victory we have overcome: Who is it that hath overcome? Our Captain, our Champion hath overcome; he hath overcome, and overcome for us; he hath overcome, and we in him; We are more than Conquerours through him that loved us, Rom. 8. Faith unites to Chriſt; and thereupon,

1. All the Power of Chriſt is engaged to our help and aſſiſtance; We are hereby intereſs'd in his Victory; Chriſts Victory is our Victory; and alſo in his Power; he is now concern'd to protect and help us: we are his own, the attempts that are made againſt us, are made againſt him; the ſpoil that is made upon us, is made upon him, as in all our afflictions he is afflicted, ſo in all our temptations he alſo is tempted; our enemies are his enemies, our ſufferings are his ſufferings, our temptations are his temptations: Is not Chriſt concern'd to look to his own? Iſa. 63. 15. 19. Look down from [Page]Heaven and behold from the habitation of thine holineſs, and thy glory; where is thy Zeal and thy Strength? Why, what have you to do with me, or with my ſtrength? O we are thine, ſay they, ver. 19. So are not our enemies, thou never bareſt rule over them, nor are they called by thy Name, Pſal. 119. 94. I am thine, ſave me: I am thy Child, ſaith the Believer, thy Servant, a Lamb of thy Flock; thou art my Shepherd, I have committed my ſelf to thee, and thou haſt undertaken for me: If Satan prevails upon me, he prevails upon thee; if the World ſteal away my heart, it robs thee of thy due: I am thine ſave me.

2. By vertue of this Union, there is a diffuſion and ſhedding forth of the ſtrength of Chriſt into the ſoul: ſtrengthened with might by his Spirit in the inner man, Epheſ, 3. 16. Believers as they have the mighty hand of Chriſt over them, ſo they have the mighty Spirit of Chriſt in them, whereby they wax ſtrong in the Lord, and in the power of his might.

Chriſtians, be ware of excuſing your falls, by pleading want of ſtrength, as ſometimes ſome do; I could not help it, I am not able to ſtand in the day of temptation; the cares of this life are too hard for me, either to bear, or to deliver my ſelf from: there's no man knows what a load they are to me, how they run upon me like a flood, which I am no way able to withſtand. I [cannot] keep my heart free, I cannot mind my God and my Soul, as I would and deſire to do; one buſineſs or other, one care, one trouble or other is ſtill upon me, dividing, diſtracting me ſo, that I cannot do as I would; 'tis no comfort to me to live at the rate I do, but I can do no more [Page] then I can, I cannot help it.

Others, it may be, will make the ſame complaint, concerning the pleaſures of this life; I know a ſevere and ſelf denying life would be much more comfortable to me, if I could bring my heart to it; I am troubled at my ſelf, and angry with my ſelf, that I am ſo often led aſide to fleſhly liberty; I find miſchief enough and ſorrow enough afterwards, that my vain mirth and my vain company bring upon me; I have many a ſad night after my merry dayes; but yet there is ſuch an unhappy proneſs of my nature and diſpoſition, to ſuch a life, that when ever I have temptations before me, I have no power to forbear. It hath coſt me ſomething, I have pray'd and hop'd for more ſeriouſneſs and circumſpection, but ſtill I am overcome, and how to help it I cannot tell.

But art thou a Chriſtian? where is thy Faith man? haſt thou Faith, and no Chriſt? haſt thou Chriſt and no ſtrength? Is the world too hard for Chriſt? Is the fleſh to ſtrong for the ſpirit? haſt thou the ſpirit of the living God in thee, and yet canſt thou ſay, I can't help it to be thus earthly and thus fleſhly? Miſtake not thy ſelf; thou haſt reaſon to fear leſt thy [cannot help it] be a [will not help it] or a [care not to help it] thou art too willing of this carking caring life; thou art too willing of this vain and looſer life; and it may be art glad thou haſt ſo much to ſay as [I cannot help it] thou art inexcuſable O man, who pleadeſt inability, when all the power of Chriſt is before thee, and he hath ſaid to thee [if thou believeſt thou ma [...]ſt]

IIII. The conflict of Faith with the tempting world: [Page] or the wayes and means by which faith over comes the world. Theſe are,

1. It gives a right Judgment of the world: It diſcovers its true valew, what the world is worth. By faith we underſtand, Heb. 11. 3. as whence the world was, we underſtand its original; ſo what the world is, we underſtand its worth and its power; what it can do for us or againſt us; what help there is in it, and what hurt it can do us: and we underſtand its end too, of what durance it is, as well as its beginning.

Faith takes its eſtimate of the world from the word, and gives its judgment of it according to the Scriptures. The word ſpeaks of every thing as it is; of God as he is, of Sin as it is, of the preſent World as it is, and of the world to come, as it is: what the word ſpeaks, God ſpeaks, and whatever Faith ſpeaks, it hath it from the word.

What a poor and contemptible thing doth the Word make the World? a figure, a ſhadow, an image, a dream, vanity, a lye, things that are not, of no conſiſtency, or endurance.

When the word ſpeaks of the world to come, how highly doth it ſpeak? what a wonderful and glorious report doth it make, of the promiſed land, and the new Jeruſalem, that ſtate of bleſſedneſs prepared for the Saints? a Kingdom, a Crown, an eternal weight of glory, an inheritance incorruptible underfiled that fades not away. Riches reſt joy pleaſures, ſuch as neither tongus can expreſs, nor hearts conceive.

And how dreadfully doth it ſpeak concerning the miſeries of the other world! A priſon a place of darkneſs, a bottomleſs pitt, a lake of fire where is weeping and howling and gnaſhing of teeth.

[Page] Faith ſeals to the Judgment of the Scriptures, Joh, 3. 33. He that believeth hath ſet to his ſeal that God is true: when the word ſpeaks moſt highly of things to come, Faith ſaith it is even as it hath been told me of the Lord; and it cannot ſpeak ſo contemptibly of things preſent, but Faith will believe its report.

Unbelievers will not be perſwaded that the world is ſo poor a thing as it is, Hoſ. 12. 7. He is a merchant, the ballances of deceit are in his hand: the unbeliever will not weigh things in the ballance of the ſanctuary, but in his own deceitful ballances. Ballances may be ſaid to be ballances of deceit in a double ſenſe. There are ballances where by men deceive others, as thoſe falſe ballances, which unrighteous men uſe for their own advantage, to buy or ſell by; which may be thoſe there meant; and there are falſe ballances, whereby men deceive themſelves. Ungodly men as they weigh their commodities they ſell, in falſe ballances, thereby to deceive others; ſo they weigh their gains that they get to themſelves, in falſe ballances, and thereby deceive themſelves: their bargains that they make, they could never count them ſuch good bargains, unleſs they weighed them on their deceitful ballances. If ſenſe may be Judge, the world is a good bargain when deareſt bought; though if faith may be Judge, when the world may be had cheapeſt, it is not over ſafe dealing for it.

Now when the worth of the world is underſtood, the Divels market is ſpoiled. No man will care to deal with ſuch a pedlar, whileſt the Merchant ſtands by: who will ſell his inheritance [Page] for counters, or his patrimony for dirt and dung? who will ſpend his money for that which he knows is not bread, or his labour for that which profiteth not? the ſtrength of the temptation is broken, when once we underſtand of how little valew the things are, we are tempted by.

Chriſtians, ſtudy the world more; ſearch the Scriptures, and what theſe teſtifie of it, believe the Scriptures, which have written upon all under the Sun, Vanity and vexation of ſpirit; underſtand what an inſignificant cypher this figure of the world is. Believe your own words; you can ſometimes ſpeak contemptibly of the world your ſelves. Who of you will not ſay, this world is but a ſhadow, and the faſhion of it paſſeth away? do ye think as you ſpeak? do not diſſemble; either ſpeak your minds plainly, that this earth is your ſubſtance, your treaſure, your portion, and that its worth the venturing your Souls for it; or if you go on to ſay, this is not your reſt, you have here no continuing City, ther's no building on this ſand, here's no contentment nor continuance here, if ye go on to ſpeak thus, believe your own words, and then Judg how wiſely you deal for your ſelves, in venturing your eternity for ſuch empty periſhing things.

2. By Faith the ſoul pitches upon an eternal inheritance. Its our chooſing the good part, Luke 10. 42. our laying hold on eternal life. 1 Tim. 6. 12. thoſe believers Heb. 11. 14. are ſaid to ſeek a countrey; they were not mindful of this, they confeſt themſelves, and were content to be ſtrangers and pilgrims here, their countrey was on the other ſide Jordan, and thither they ſent their hearts.

Faith deſcries a better countrey; it ſees into the [Page] inviſible world, Heb. 11, 27. its the good ſpy that's ſent out to ſearch the land of Canaan; and finding it to be a good land, there the Soul pitches. It ſaies unto the Lord, thou art my God, thou art my portion for ever: this is my reſt, here will I dwell. If I can bear through this weary land, and at laſt enter into that reſt; however matters go with me here, I am not careful about that, if I can but attain to the reſurrection of the dead, if I can but get to Heaven, thats all my deſire and deſign.

Meet a believer where you will, and ask him, whether art thou bound? Oh for the Holy Land: whom ſeekeſt thou thou? Jeſus of Nazareth: what runneſt thou for? what waiteſt thou for? The incorruptible Crown.

Ask him again, will nothing leſs content thee? Look about through all the earth, canſt thou find nothing worthy thy love? what is ſilver and gold, and houſes, and lands, and honours, and pleaſures, are theſe nothing with thee? may not theſe ſatiſfie thee? No no, theſe are not God, this is not Heaven; there's no reſt here for the ſole of my foot; my houſe, and my home is above, my hope, and my treaſure is above, and my Soul is above, and cannot be content to dwell in the duſt.

Ask him yet again, But how wilt thou get into that good Land? there are difficulties and dangers in the way; thou haſt a wilderneſs to go through, a red Sea, and a Jordan to paſs over; there are Lions in thy way, there are Giants in thy way; thou mayeſt be a prey to thine enemies, torn in pieces of wild Beaſts, or ſwallowed up in the waters, or at leaſt thou mayſt wander in the wilderneſs, and [Page] looſe thy way, and never come into thy reſt at laſt.

Well, but however, I [muſt] venture, I am reſolv'd for heaven, how difficult or dangerous ſoever the way may prove: I'le venture all here; Heaven or nothing, Chriſt or nothing. Henceforth let no man trouble me with other buſineſs, for I bear in my heart the prints of the Lord Jeſus, he is gotten within me, he is engraven upon my breaſt, and on my ſoul, and this heart can never be at reſt till I be with him where he is: Lord be thou my God, and bring me into thine holy habitation; lift up the light of thy countenance upon me, and ſhew me thy ſalvation; this one thing I deſire, let this be granted me, and then my heart ſhall be glad, and my glory ſhall rejoyce, my fleſh alſo ſhall reſt in hope. I have enough; thou wilt ſhew me the path of life; In thy preſence is fulneſs of joy, and at thy right hand are pleaſures for evermore.

And now world, where art thou, with all thy glory? this earth is trodden to dirt, when the heart is once in earneſt for heaven.

Chriſtians, come pitch your Tents here; where will you that your lot ſhall fall? you have two worlds before you, which will you chuſe? hang not betwixt both. Will you get up to the Mountains, or will you dwell in this Plain? Come to a reſolution; you will never get clear of this world, till you climb up to the other.

'Tis only the milk and honey of Canaan, that will wean your ſouls from the Onions and Garlick of Egypt. The flowers of the field will be beautiful, till you ſee the Roſes of the Garden. The fatneſs of the earth will be your delight, till [Page] you underſtand the ſweetneſs of heaven: you'l never be content to looſe from this ſhore, till you ſee the banks of a better Land: you will not part with your preſent purchaſes, till you ſee where you may have a better bargain.

Its to no purpoſe to think to get off your hearts by common arguments; This world is vain, this world is troubleſome, uncertain, fading, a barren Land; if that be all you can ſay, 'twill never do; your hearts will anſwer, A barren Land is better than none, an houſe of Clay is better then no habitation: If my ſoul may not dwell here, where ſhall I be better?

Where mayſt thou be better? Come and ſee; lift up your eyes to the hills; look you towards Sion, the City of the great King; mark all her Bulwarks, tell all her Towers, behold her Foundations; Is it not a ſtrong City? walk through the midſt of her, behold the Tree of Life, bearing all manner of fruits, of which whoſoever eats ſhall live forever. Behold the River, thoſe ſtreams of everlaſting pleaſures, that run through the City of God; of which whoſoever drinks, ſhall never die. Behold the Palms, and the Robes, and the Crowns, the reſt, the joy, and the glory of the Inhabitants of this City; God is in the midſt of her; the all-bleſſed, all-glorious, all-ſufficient God, he is their light and their life; there ſhall be no Clouds, nor ſtorms, no night nor darkneſs, no wants nor fears, no ſorrow nor complaining in her ſtreet; everlaſting joy ſhall be upon their heads, and ſorrow and ſighing ſhall flee away. Look towards this holy City; live in the view and contemplation of the glory to come; and then [Page] look down, and ſee what a dark Miſt will becloud the worlds moſt glorious Sun-ſhine.

And then demand; Now ſoul, which wilt thou chuſe? where wilt thou pitch? both Lands are before thee, which ſhall be thine Inheritance? art thou for God or the world? for heaven or earth?

What ſhall I ſay? I wot not what I ſhall chuſe? why is the choice ſo hard? Is it ſuch a difficulty to determine whether light or darkneſs, joy or ſorrow, life or death, be the better choice?

Well, jacta eſt alea; the lot is caſt; God ſhall be my portion, and the lot of mine inheritance. O my God, wilt thou be mine? ſhall my dwelling be with thee? The matter is ended; the lines are fallen to me in a pleaſant place, and I have a goodly Heritage. Remember me, O Lord, with the favour thou beareſt to thy children, and viſit me with thy ſalvation; let me ſee the good of thy choſen, let me rejoyce in the gladneſs of thy Nation, let me glory with thine Inheritance, and I have no more to ask.

Brethren, when once you have by Faith made this choice, there's an end of the Devils hopes. Look up therefore, look up to that bleſſed Country, cry unto God, Lord open mine eyes, and let me ſee, Lord reach down thine hand and help me up, take up this heart to thee, and there let it fix. Oh what clods of earth, what dead lumps of fleſh are theſe hearts, that do not yet begin to riſe; Lord let this fleſh become Spirit, let our aſhes flame and aſcend to thee; once for all, let us come to thee, and never return to this duſt again.

3. By Faith we underſtand that the good things preſent cannot further, and the evil things preſent cannot[Page]hinder our eternal happineſs: We are apt either to be pleas'd or diſtaſted, with the various objects and occurrences we meet withall, according as they ſerve or croſs our end. He that hath made God his end, and Eternal Glory his end, doth value all things according to their tendency thitherward; as any thing hinders or helps heavenward, ſo is it regarded: 'Tis a ſign thou haſt made thy fleſh thy end, when fleſh-pleaſing objects and courſes are the taking things with thee, and every thing is a croſs that touches upon thy fleſhly intereſt: what is a furtherance to thy ſoul, thou canſt want it; what is an hindrance to thy ſoul, thou canſt bear it, and find no trouble; but what ſerves or diſſerves thy fleſh, theſe are the things that move thee: Let ſuch ſouls never talk of making God their end. If God be your end indeed, if you be for heaven in earneſt, 'tis what will pleaſe God, and what leads heavenwards that are the only conſiderable things.

Now by Faith we underſtand that the things of the world, in themſelves, make neither one way nor other as to our future happineſs: The good things of the world cannot further our happineſs; there's no man the nearer heaven for being rich or honourable; the Palaces of Princes are not the porch to glory: Believe it Chriſtians, to be rich in this world, and to be rich towards God, are two things; the favour of Princes is no mark of divine honour, nor medium to it; the pleaſures of the fleſh are not of kin to the pleaſures above, nor ſubſervient to them. Theſe things may undo us, our gold may ſink us, we may break our necks from our high mountains; our temporal proſperities [Page] and advantages may ſhut us out from the everlaſting Kingdom, Matth. 19. may be the death and damnation of ſouls, (and do they not often prove ſo) but never their ſalvation.

And ſo on the other ſide, The troubles and afflictions of this world cannot hinder or happineſs. Faith ſees as open and near a way to heaven, from the dunghill, as from the Pinacle of the Temple; from the Priſon, as from the Palace; from the Croſs, as from the Crown: The gate of heaven ſhall never be ſhut againſt any, becauſe he is poor or perſecuted; 'tis not a Purple Robe, or a Gold Ring, that ſhall procure entrance, nor are they rags, or ſores, or reproaches that ſhall ſhut the door. We read Jam. 2. 2, 3. that there was ſuch a practiſe among men; If any one come into [your] aſſembly with a gold ring, or goodly apparel, or in a poor habit and vile rayment, they were entertain'd thereafter; they had their different reſpect, according to the pomp of the one, or the poverty of the other; But 'will not be ſo in the great Aſſembly above.

'Twill never be demanded, when you knock for entrance into glory, what Eſtate have you gotten in the world? in what honor and grandieur did you live? where are your Bags and your Barns, your Manſions and Mannors, that you have gotten? Will the Lord, think you, ever ſay to him that comes and knocks, and calls, Lord, Lord, open to me; will he ever ſay, No friend, you are a poor man; here's no place for you? you were ſo greedy after grace and holineſs, that you never minded the getting an eſtate in the world; you have waſted your time in reading, and praying, [Page] and faſting; you have waſted your Eſtate, in giving and lending, in feeding and cloathing others; you are a poor man, away from me, here's no place for thee; will the Lord ever ſay thus at laſt?

Men covet, and labour, and hoard up theſe earthly things, as if this were the condition of everlaſting bleſſedneſs, as if their ſouls and eternal life lay on them▪ men ſhift and ſhun affliction, as if theſe were the way to the Pit: But Faith ſees, that theſe things will not be ſo: No man ſhall be diſowned becauſe he bears in his body the marks of the Lord Jeſus. Well may the Croſs be a Ladder by which we may aſcend into glory, but it ſhall never be a clog to detain us from aſcending.

Theſe things being by Faith underſtood, the world looſes a believers heart; the good below he can ſpare, and the evil below he will not fear.

There's the ſame ground why believers ſit ſo looſe from the world, and the things thereof, as there is, why unbelievers ſit ſo looſe from God, and the things of God.

Carnal men can want the preſence and favour of God; can ſpare Religion, and the duties and comforts thereof, and never find any miſs of them; why ſo? why, becauſe theſe things do not at all ſerve their deſign; they can be as rich, and as great, and as merry, without minding God, or holineſs, or any ſuch thing. And upon a like ground, a Believer can want his eaſe, or his pleaſure, or any of his outward comforts; why ſo? why, becauſe theſe if he had them, would as little ſerve his deſign, as Religion will the Worldlings.

[Page] Hearken to me, ſaith Satan, and whatever the world doth afford ſhall be thine: Why, will this world ſtand me inſtead in reference to the world to come? Can my ſoul feed upon this earth and aſhes? Shall I be ever the better man for being a rich man? Will theſe earthly things commend me to God? Is he a reſpecter of the rich above the poor, of the honorable above the deſpiſed? Is this following after riches or pleaſures thou perſwadeſt me to, Is this my way to life? Avoid Satan, thou comeſt but to mock me, and beguile me.

4. By Faith we underſtand, that the deſign of temptations is to deprive us of our Inheritance. A Believer knows, that the Devil owes him no good will, how fair ſoever he treats him; he ſees that all his promiſes are cheats, that all his gifts are bribes, to corrupt us firſt, and then to deſtroy us: he marks him for his mortal Enemy, whoſe drift is to keep him out of the Paradiſe of God: he hath learn'd from the Scriptures, who 'twas that at firſt thruſt him out thence. This Serpent was he, Gen. 3. and now he has him out, that his work is to keep him from ever recovering in. And he obſerves how his particular temptations do ſerve his general deſign, to deſtroy ſouls: whatever the voice is, this is the meaning of every temptation, Thou ſhalt never ſee God, thou ſhalt never get to heaven, if I can help it.

Faith underſtands what uſe the Devil [hath] made of the world; whither did the rich mans Purple, and fine linnen, and delicious fare lead him? Luk. 16. 19. 23. If you had ſeen him in the ſtate he was in, v. 19. in his gorgeous apparrel, [Page] at his voluptuous Table, what carnal heart but would have bleſs'd him? O this is an happy man! but where do you find him v. 23. Oh how ſadly is the Scene changed; Behold this brave Gallant in hell torments. A Believer would have ſeen him in hell in his firſt view; whilſt in the midſt of all his Gallantry and Gluttony.

Pſa. 73. 17. When I went into the Sanctuary, I ſaw the end of theſe men. How was it with them when he ſaw their end? where were they? why in the midſt of all their proſperity, in the heighth of their pride, in the heat of their luſt, in the heaps of their wealth; fat and flouriſhing, as full of mirth and jollity as their hearts could wiſh, and out of all fear of a fall; even then he ſees their end, in their very noon-tide he eſpied their night: Where ſhall we have you a few hours hence?

But what end was it he ſaw theſe men would come to? v. 18. Thou h [...]ſt ſet them in ſlippery places, thou caſteſt them down to deſtruction; how are they brought to deſolation in a moment? that's the end he ſaw was haſtening upon them, Deſolation and Deſtruction.

But how came he ſo ſoon to ſee their end? I went into the Sanctuary, there I underſtood their end. When I conſulted with God about it, when I left conſulting with Senſe, and conſulted with Faith about it, then I underſtood, how matters were like to go with them.

Believers, while they conſult with fleſh and bloud, are to apt to be envious at the fooliſh, to fret themſelves at the ungodly, whoſe way doth proſper, and to call the proud happy: yea and to murmure and think hardly of the Lord, who ſuffers [Page] his enemies to eat up the fat and drink the ſweet, and feeds his people with hunger and thirſt. I was envious at the fooliſh, when I ſaw the proſperity of the wicked.

But when they come to underſtand themſelves, what the meaning of all this plenty and proſperity of the ungodly is, and where it layes them at laſt, no more envy then; much good may doe them with all their glory and greatneſs; by that the fruit of all their doings comes up, they'le pay for all their pleaſure dearly enough.

Chriſtians, do ye ſee the proud inſulting oppreſſing ruffling world? do you ſee the vile of the earth ſcrambling for wealth, climbing up to honour, dividing the ſpoils and ſharing among themſelves the preferments and pleaſures of the world? beware you envy them not. Look a little farther, and you will ſee no matter of envy but of pity and praiſe. Pity over them, who are but fatting for the ſlaughter; and praiſe on the behalf of your ſelves, that you Souls are not gathered with them. But this by the way.

Faith underſtands from thoſe many inſtances it finds in Scripture what uſe the Divel hath made of the world; what miſchiefs and ruines he hath hereby brought on Souls; and when this is underſtood, then ſure its bewitching face notwithſtanding all its paint, will not look ſo beautiful and amiable.

5. Faith makes experimental and fuller diſcoveries of the glory of that inheritance the Soul hath pitchd upon. As I ſaid before, there's no way poſſible to divide the heart from this world, till you can ſhew it a better: thats the voice of every heart, which is [Page] ſaid, Pſal. 4. 6. to be the voice of the worldlings heart, Who will ſhew us any good? and whatſoever it finds and apprehends to be good, that it graſpes, and will hold till an higher good come in ſight.

This world is apprehended to be the worldlings good; and tis the beſt he knows; and he muſt be bought out of it, ere he will let it go; he muſt be bought out of his houſe, bought out of his livings and pleaſures, by ſomething that is, or is apprehended to be a valuable price at leaſt, ere he will quit what he has. Its vain to perſwade the rich to voluntary poverty, unleſs you can preſent him with a reward that will compenſate his loſs. All the arguments in the world, from the unſufficiency, inſtability, vanity, vexation in theſe earthly things, will be eaſily anſwered. But where ſhall I have better? better half a loaf then no bread, a ſhort meal is better then ſtarving the heart will not let go this world but upon the diſcovery of a better.

And according to the degree of the manifeſtation of thoſe better things above, ſo will there be more or leſs an abatement of our affection to things below. A little light from Heaven will make the world look dimme; and as the Sun riſes higher, all our ſtars creep into darkneſs: at the firſt entrance of God upon the Soul, the world looſes the place, as was ſaid before; and its thruſt lower and and lower ſtill as God riſes higher, till at length it be brought quite underfoot.

Its impoſſible that God and the world ſhould be intenſely lov'd together: that both ſhould be our God, our end, and chiefeſt good, is a contradiction; Its irrational for any to conclude that they have any great reſpect for God, who are ſtrongly [Page] affected to the world. Many profeſſours of religion may be convinc'd, that their religion is vain, by this, that to what ever height it ſeems to be rais'd its ſtill overtop'd by their earthly mindedneſs. 1 Joh. 2. 15. If any man love the world (intenſely, chiefly) the love of the Father is not in him.

Never talk of Chriſtianity till you ceaſe to be worldings, and never look to be leſſe worldlings, till you underſtand better what Heaven is.

Faith in its firſt entrance into the Soul brings this tidings, that God is better then the world; and according as it grows higher ſo is its teſtimony to this truth, more clear and full. As the Apoſtle ſaith concerning the righteouſneſs of God, Rom. 1. 17. ſo is it true of his Goodneſs, kindneſs, mercy, alſufficiency; the goodneſs and kindneſs of God is revealed from faith to faith: that is, according as faith grows, ſo is God and all the excellencies of his glorious name more known. Every cubit added to the ſtature of our faith, is a new beam of light ſprung forth from the face of God: and God known is Heaven known; our bleſſedneſs, our inheritance known; God is our inheritance.

Faith, as was ſaid before is the good Spie Num. 13. ſent forth to view the land of promiſe. The two Generals, Chriſt and Sathan, have each of them their Spie, which they ſend forth. Chriſts Spie is Faith, the Devils Spie is Senſe. The Devil will be ſending forth his Spie; Senſe muſt go and view the inheritance of the Saints. But this being ſhortſighted, and not able to travail far, muſt take up all its tidings upon heareſay; and finding no good report amongſt all its acquaintance, (ſenſual men will never ſpeak well of the things of God) it [Page] hereupon returns with an evil report; Its a dark land, and a dry and barren land; there's nothing of all that thou loveſt to be found in it, and it is uncertain whether there be any ſuch land or no: everlaſting joy and reſt are repreſented as fancies and conceits, to carnal hearts. Its better here, here are houſes and lands and pleaſures, we know there are, we ſee there are, but what there is in the other world, is altogether dark and uncertain to us.

Beloved, hath your ſenſe never dealt thus by you? what apprehenſions have you of the glory to come? have not your blind ſenſes diſparag'd and diſgrac'd the things of the Kingdome of God to you. You take every thing to be as ſenſe Judgeth it; and what is the Judgment of ſenſe, of theſe glorious things? It ſpeaks highly of things temporal; this world is good, a land flowing with milk and honey; But what ſaies it concerning things eternal? Are none of you the men and women, whoſe carnal hearts have told you, and you have believed them, that tis uncertain whether there be an Heaven or no; or if there be, yet the happineſs of it is ſo much unknown, that if you might, it would be more to your content, to live your eternity among theſe ſheep and oxen, in theſe gardens and orchards, in the poſſeſſion of your earthly delights and pleaſures, then ever to be carried hence to that unknown world?

Your opinions of theſe higher things, we may gueſs at, by the care you take about them.

What care is there taken about the things of God? what is there a doing, in your houſes, in your cloſets or any where about theſe matters? [Page] Have you taken up any deſign for Heaven? are you taking any effectual courſe for eternal bleſſedneſs? Are you as hearty and ſerious in ſeeking God as in ſeeking this world? whileſt your hearts are ſo hot and ſo zealous and buſy, in purſuing things temporal, is it not, upon the matter, indifferent to you whether you do any thing or no, or how you do it, in ſeeking the Kingdome of God? do you pray and labour and watch for your Souls, with as good a will as ever you did work for your living? do you hunger and thirſt after the knowledge and grace of God, after a part in Chriſt, after the pardon of your ſins, as ever you do after your appointed food?

What enquiries do you make? How is it with me? what evidences have I for Heaven? have I any right to the tree of life? Is there no fear I may fall ſhort of the reſt, and be ſhut out of the Kingdom of God? how may I know whether Chriſt be mine or no? Conſider are there any ſuch enquiries? no no, your ſenſe hath ſo much diſparag'd things to come, that they are to you, even as if they were hardly worth the inquiring after.

But now Faith is the good Spie, that makes a good report of that Holy Land: it makes more diligent ſearch after the riches of it, and finds out its hidden treaſures, and then ſpeaks as it finds: faith hath a glaſs, wherein it can behold, and whereby it doth reveal to the Soul, the glory of God. The goſpel is its glaſs, 2 Cor. 3. 18. the promiſes are its glaſs, thoſe great and precious promiſes, 2 Pet. 1. The promiſes are the deeds and conveyances by which this inheritance is made over. Now as among men, in their Deeds. there is a recital of all the particulars [Page] made over by them: The houſes, the lands, the gardens, the orchards, the rivers, the royalties and all the immunities belonging thereto; ſo is it here, the promiſes are a Map or Survey of Heaven; and Faith is often looking into theſe deeds, reading over the writings, and thence underſtands what a glorious purchaſe it hath.

Nay more, Faith brings down ſome of the fruits of this good land; this good Spie comes in loaden with ſome cluſters from Canaan.

A believer that walks with God, God lets fall to him now and then ſome handfuls of that harveſt, ſome drops of that vintage, which is ripening for him above: what are thoſe beams of divine light, that ſenſe of divine love, thoſe intimations of divine acceptance, thoſe communications of the divine image, in the increaſes of holineſs and righteouſneſs, that joy of faith, and peace in believing, what are theſe, but a Specimen of Heaven, the firſt fruits of glory?

By Faith the Kingdom of Heaven is within us: there's God within us, and Chriſt within us, and glory within us. Thoſe believers that live in the power of Faith and holineſs, need not travail far in ſearch for Heaven, tis but looking inward & there they may find it; ſay not who ſhall aſcend, in ſearch for Heaven, tis in thine heart. Sinners need not go down to the deep, to ſearch for Hell, there's an Hell within them? The filth and ſtench of Hell, in their vile affections; the ſmoke and flames of Hell, in their reeking and burning luſts; the darkneſs of Hell, in their darkned and blinded minds; and ſometimes the torments of Hell, in the anguiſh of their guilty and ſelf revenging conſciences. And as ſinners [Page] may find an hell, ſo believers an heaven in the heart; an heaven of light, an heaven of love, and joy, and praiſe: Thus it is with ſome, and thus it might be with all, were we ſtronger in Faith.

Oh what do we loſe by living thus by Senſe, when we migh [...] live by Faith! how have our carnal hearts, by conſuming and ſpinning out our daies in ſloth and idleneſs, ſticking at the labour of duty, whining under difficulties, ſhrinking from ſufferings, indulging to our eaſe, and our pleaſure, and liberties; how have our carnal hearts robb'd us of the life of God, the pleaſures of Angels, the joys of the Upper Region, and left us little more of Chriſtianity, then its wounds and bruiſes, its mournings and complainings, its ſighs and ſorrows! Oh fooliſh hearts, that conſult ſo unwiſely for our ſelves; that chooſe rather to live in Brakes, among theſe bryars and thorns, then among the Beds of Spices; that will rather laze it in a Wilderneſs, then get us up to the Garden of the Lord:

The life of Faith is an heavenly life. The life of God, Epheſ. 4. 18. though Faith ſhall never come into heaven, it ſelf, yet thither it tranſlates our hearts. It came down from heaven; it is the gift of God; and though it muſt not return thither ('tis love not Faith that ſhall dwell before the Throne of God) yet thither it raiſes thoſe hearts in which it lives.

Though it may not dwell there hereafter (Faith ſhall then be loſt in ſight) yet now its travelling thither, going and returning every day and hour.

Phil. 3. 20. Our converſation is in heaven; there's [Page] all our buſineſs: where ſhould a Chriſtian be? where does he live, but where his buſineſs lies? A Believer that had heretofore ſo many things to do, dividing his heart and time, hath now caſt all his buſineſs into one, hath brought all his buſineſs near his home; he hath nothing to do abroad in the Tents of wickedneſs, in the Camps of the Uncircumciſed; he hath done with ſerving fleſh and luſts, and times, and tables, and carkaſſes; here his whole work did lye, but no more of theſe now, they muſt be all laid aſide, or at leaſt made to come and ſerve with him in his higher buſineſs: God and glory, the loving, and praiſing, and ſerving, and ſecuring God to his ſoul, is all he hath to do, Phil. 3. 13. This one thing I do, forgetting that which is behind, and reaching forth to that which is before: I preſs to the mark, for the prize of the high calling of God, in Chriſt Jeſus our Lord. Theſe lower things, his outward priviledges, hopes and advantages, were once the things before him; but he's now gotten beyond, and hath left them all behind him; not only his Jewiſh priviledge, whereof he had boaſted, but much more all earthly things; he hath caſt off theſe weights, and is now flying upon the wing of Faith, aſcending in flames of love, winding up his ſoul by conſtant labour, above this dung and darkneſs, to the Regions of light and glory: This is his buſineſs.

And hence is his bleſſedneſs; heaven is his work and his meat, his labour and his hire; he will know nothing for a bleſſing, or a comfort, but what his Faith brings him down from above.

Why art thou caſt down O my ſoul? why art thou ſo [Page] diſquieted within me? Bid him, Hope in God; tell him, thou ſhalt yet praiſe him, who is the light of thy countenance, and thy God; and this will comfort him.

Say to him while you will, Man be of good comfort, the fig-tree bloſſoms, the labour of the Olive will not fail; there is fruit in the Vines, there are Flocks in the Folds, there are Herds in the Stalls, comfort thine heart, what wouldſt thou have more? And how little will this eaſe him?

Oh where is my God? how is it with my ſoul? what tidings from above? have I a treaſure there? doth God ſmile? what tidings from within? Is it peace there? doth my ſoul proſper? Is there grace there? is truth in my inward parts? this is good news; Come in thou bleſſed of the Lord, thou comeſt with good tidings; this ſhall comfort me.

This is the life of Faith; a converſation in heaven: Thus we ſhould, and thus we might live more then we do; but I doubt I have been here in telling you a Myſtery, whereof the moſt of us have but little experimental underſtanding.

Chriſtians, what acquaintance have you with this life of God? Is this your buſineſs, heavenly work? are theſe your comforts, heavenly ſupports? we are yet carnal, and walk as men: Oh this earth, earth, how doth it hang on our ſpirits; we live as if there were a middle Region betwixt heaven and earth; a middle ſtate betwixt Faith and unbelief: Some little we have attain'd of this heavenly life, and bleſſed be the Lord for any thing▪ but oh how little is it?

Friends, wonder not that you ſee no more of [Page] the Divine Glory, conclude not that there is no more to be ſeen; put it to the proof, live more with God, more purely, more cloſely, more conſtantly with him; live in the daily exerciſe of Faith, and you will get the ſight of other manner of glorious things then can be told you.

What's the reaſon that unbelievers are ſo wholly in the dark, and can ſee nothing of God, no more then they can deſpiſe and laugh to ſcorn? O 'tis becauſe they come not near where God is; they are alienated from the life of God; their whole buſineſs is in the heart of the earth; here they dwell, and here is their whole converſe.

Speak ye unbelievers, where dwell ye? what is your Occupation? where is your Converſation? far enough from heaven ſure, where ever it be.

Speak ye proud and haughty ones, where is your Converſation? our Converſation is in the air, we feed on wind, live upon breath; honor and applauſe is all we work for, and live upon.

Speak ye Covetous, where is your Converſation? our Converſation is in the earth; we feed upon duſt and aſhes, and in theſe our buſineſs lies.

Speak ye contentious quarrelſome ones, where is your Converſation? our Converſation is in the fire; in ſtorms and tempeſts.

Speak ye voluptuous Senſualiſts, where is your Converſation? our Converſation is in the mud and mire, in laſciviouſneſs, wantonneſs, and all manner of filthy luſts.

Speak ye Ranters, Ruffians, Swearers, Curſers, Blaſphemers, where is your Converſation? our Converſation is in Hell, in the Alehouſe, the Tavern, the Brothel-houſe; we live where Satans [Page] Throne is, in the very Suburbs of Hell.

Oh what a difference hath Faith put betwixt Believers and all others in the world! whilſt they only live the life of God, all others live the life of Bruits or Devils.

Oh bleſs God for Faith; even ye of little Faith: at its firſt entrance it gives your ſoul a lift from heaven to earth. There it liſts your names, no longer men of this world, but henceforth, Citizens with the Saints, and of the houſhold of God; there it hath laid you up an Inheritance, and thence it brings you your maintenance: thither it turns your eyes and all your ſtreams; it ſhews you what you have there, and by thoſe beams it draws you up thither. Thoſe to whom it ſhews the leaſt of that glory, it ſhews enough to diſgrace the glory of the world; and as this Sun-light grows, ſo doth all the beauty of the world fade, and vaniſh out of ſight.

By Faith our converſation is in heaven. Now by how much the more our converſation is in heaven, by ſo much the more our hearts are there; by how much the more our hearts are in heaven, by ſo much the leſs on earth; and when once the world hath loſt our love, it hath loſt its power over us.

1. By how much the more our converſation is in heaven, by ſo much the more our hearts and affections are there; we ordinarily love to be where we uſe to be. No ſuch damp grows upon affection, as by diſtance and eſtrangement: when we looſe our acquaintance, we looſe our delight in God. Acquaint thy ſelf with him, and be at peace, Joh 22. 21. Acquaint thy ſelf with him, and be in love; there wants nothing to fix our affections on heaven, [Page] but being better acquainted there. Intimacy begets dearneſs.

Do you not love God? tis a ſign you have had little to do with him. Is not your delight in Heaven? tis a ſign you are ſeldome there. Is prayer and holy meditation and exerciſing your ſelves in the Scriptures and attendance on ordinances, a wearineſs and altogether unpleaſant to you? ſure you have little known what the ſpirit of Prayer and Communion with God in his word and ordinances mean: thoſe whoſe Souls dwell by the wells of ſalvation, and often let down the bucket, do taſte that the waters thereof are ſweet; they ſhall be abundantly ſatisfied with the fatneſs of thine houſe, and thou ſhalt make them drink of the rivers of thy pleaſures, for with thee is the fountain of life, Pſal. 36.

Thoſe that walking cloſely with God, do dwell in the ſecret of his preſence, under the ſweet dewes and influences of his grace; the buſineſs of whoſe life, is to behold, and love, and ſerve the Lord, their hearts have found ſuch reſt there, that they can find no reſt elſwhere.

2. By how much the more our hearts are in Heaven, by ſo much the leſs are they on earth: worldly profeſſours have all their religion in their mouths, there's little within, whatever they talk. If any man love the world the love of the father is not in aim; If any man love the Father, the love of the world ceaſes. Heaven and Hell may meet as well as Heaven and Earth, in the ſame heart: Set your affections on things above and not on the earth; on both you cannot: your bodies as eaſily as your Souls, may dwell in Heaven and Earth together. You uſe to ſay, I cannot be here and there too; no, ſure [Page] enough you cannot; whileſt your Souls are the inhabitants of this, they are exiles from the other world; and when they have their dwelling in Heaven, they are but ſtrangers and Pilgrims on the Earth: this world hath loſt your hearts when God hath gain'd them.

3. When once the world hath loſt our hearts, it hath loſt its power over us: who will be entic'd by what he hates or ſlights? God and the world rule, both, by love. If God hath our love, he hath the command of all that ever we have: if we love the world, what can it not do with us? whither can it not lead us? If the world hath loſt our love, it were even as good lay down its weapons, and let us alone: let them follow God, let them be holy, let them to Heaven, their hearts are gone and there's no holding them back. It may ſtill hang in their heels, and retard their motion Heavenward, but their hearts being gone, thither their main courſe will bend it ſelf.

6. Faith gives aſſurance of this better inheritance. Heb. 11. 1. Faith is the ſubſiſtence of things hoped for and the evidence of things not ſeen. It is an evidence, not only that there is another world, and a better world then this; and that this better ſtate may be obbtaind; that there is an entrance into the everlaſting Kingdom poſſible; that theſe mortals may] be clothed with immortality; that theſe corruptibles may put on incorruption; and theſe poor worms, that creep on the duſt, may get them wings, and fly away hence into everlaſting bliſs; but it is alſo an evidence, that all this [ſhall] be; that there ſhall be a performance of all thoſe glorious things which God hath ſpoken concerning [Page] his Saints. Bleſſed is he that hath believed for there ſhall be a performance of all that hath been told him. Luk. 1. 45.

Faith hath taken bond for performance. The Almighty God hath bound himſelf to us; and leſt through unbelief, we ſhould ſtick at taking his ſingle bond, he hath given ſecurity, hath brought in his Son and heir, the Lord Jeſus Chriſt to ſtand bound with him. Faith hath taken this bond; and having it ſelf ſealed to the Articles or conditions on our parts, upon the performance whereof the inheritance ſtands ſure to us, upon the greateſt ſecurity that Heaven and Earth can give; it keeps it by it, and hath it ready to produce upon all occaſions, to ſtop the clamours of unbelief. The Covenant of God, that's our ſecurity, The Almighties bond and articles wherein he hath made over all that ever he hath, by an immutable and irrevocable deed to his Saints, Heb. 6. 17, 18.

Nay more, Faith will ſhew a believer his own name in this deed.

If it can but ſhew it ſelf to us, can make it evident, that it is what it is, the Faith of Gods elect; if it does but once appear that we do ſincerely believe, it therein ſhews us our names in the promiſe of God. To ſay to any one that knows he believes, to ſay to him, He that believeth ſhall be ſaved, is fully as much, as if it had been ſaid to him by name, Thou O man, even thou ſhalt be ſaved; thy name is written in the book of life.

Unbelief will be ſtaggering at the promiſe, and will call in queſtion all that the Lord God hath ſaid. And when this world comes upon us and tempts us; opens its pack and ſhews us its wares, [Page] and offers us our choice of whatſoever will pleaſe us; Take it ſaies unbelief, make ſure of ſomething; let not go ſuch penniworths, they may be the beſt thou art ever like to have. Mayſt thou be rich? mayſt thou live in pleaſure and in honour here? Be not ſuch a fool as to neglect thy ſelf for a conceit of ſome ſtrange things (thou knoweſt not what) thou mayſt find hereafter. Who can tell what there is in another world? whether there be any other ſtate of bleſſedneſs then what our eyes do ſee? But grant there be ſuch an happy ſtate, what may this be to thee? God knows whether ever thou mayſt be the better for't: when thou haſt done all thou canſt, and loſt all thou haſt, and left thy ſelf a poor and miſerable and forlorn wretch, an abject an exile from all thy comforts and contentments; after all this, thou mayſt never come to Heaven at laſt: fooliſh man looſe not a certainty for an uncertainty, know when thou art well, and keep what thou haſt; what thou haſt thou art ſure of; thine houſe is thine own, thy eſtate is thine own; thy friends and thy pleaſures and thy liberties, do not thine eyes ſee them, doſt thou not taſt that they are good? here thou haſt ſomething, but what thou mayſt have heareafter who can tell?

And what can a poor Soul anſwer to ſuch temptations, that's held under unbelief? I confeſs there's no great wiſdom in loſing certainties for uncertainties; I ſee I have ſomething here, and if I were ſure it ſhould be ſo well with me hereafter, I could be content to venture all I have; to follow Chriſt naked, to follow holineſs even to bonds impriſonment and death. But what if there ſhould [Page] be no ſuch thing as Heaven, or I ſhould never come there?

But now Faith will reply, what are thy good things, thou counteſt ſo ſure to thee? what, but vanity and vexation? but were they better then they are, and worth what thou counteſt them, what is the aſſurance thou haſt of them? for how long are they thine? for how many years? for how many dayes? what thine eye ſees to day, where may it all be by to morrow? or ſuppoſe the moſt thou canſt, thou canſt have but a leaſe of life in them; when thou dieſt, thy eſtate dies, thy pleaſures die, thy friends dye to thee; and heres the aſſurance thou boaſteſt of; at preſent thou haſt ſomething that pleaſes thee, and may be, they may laſt for an hour or two longer, or for a few dayes more; but to be ſure after a few years at utmoſt, they will be gone and thou muſt know them no more. This is thy aſſurance.

But is Heaven no more ſure then this? Is that enduring ſubſtance, like theſe tranſient ſhadows? can ſtability be removed, or eternity expire? or if the doubt be, whether ever thou ſhalt obtain this bleſſed ſtate, what hath God ſaid? He that beleiveth ſhall be ſaved.

Is it uncertain whether God be true? Hath God help'd me to beleive, and therein told me I ſhall be ſaved, and ſhall I yet queſtion whether I ſhall or no?

At leaſt this is ſure beyond all contradiction; Heaven [may] be had; thou ſhalt certainly be ſaved, if it be not thine own fault; if thou wilt thou mayſt; The Goſpel is a mockery, if this be not true; it apparently offers life to all that will, [Page] and therefore to thee amongſt the reſt. Rev. 22. 17. The Spirit and the bride ſay come—and [whoſoever will] let him take of the water of life freely: there is this only uncertainty now remaining, Its a queſtion whether thou wilt or not; If thou wilt thou mayſt.

Now when a Soul is brought to this, much more when a beleiver, underſtanding that he beleives, can read his own name in the book of life, then let the world try its skill: what an hard task will it have before it? Come change thy God and thy glory for that which profiteth not; forſake the fountain of living waters for theſe broken Ciſterns, purchaſe the pleaſures of time with the loſs of Eternity. Come let the other world go: what wilt thou give me then? why what ever thine heart deſires, of all that thine eyes do ſee. No, no, deceitful world, I have better things then theſe, and I will now uſe thine own words, I will not looſe a certainty for uncertainties. God is mine, but after a few dayes whoſe ſhall theſe things be, that thou offereſt me? I mean not to be ſo put off, as to take mine Heaven on Earth. Let this earth be my priſon, my purgatory, my Hell rather then my Heaven; my life is bought into that eternal inheritance reſerved in Heaven for me and I will not ſell mine inheritance.

V. The Conqueſt of Faith over this conflicting world, this I ſhall diſpatch in ſhewing,

1. How far forth, or in what ſence every believer hath overcome the world.

2. Wherein the victory ſtands.

1. How far forth or in what ſence, every believer hath overcome the world, this in 4 particulars.

1. He is actually intereſs'd in Chriſts victory.

2. He is radically indued with Chriſts conquering power.

3. He hath actually broken the head deſign of the world.

4. He is effectually marching on, in the purſuit of the victory.

1. He is actually intereſs'd in Chriſts victory: he hath overcome in capite: a believer is in Chriſt, and as ſuch, whatſoever Chriſt hath done, as redeemer of the world, is his and for him, Joh. 16. 33. aforementioned; Be ye of good comfort, I have overcome the world. Chriſts victory is a believers ſecurity. [I have overcome, be ye of good comfort] why what comfort is that to us? If an unbeliever had ask'd, what comfort is that to me? it muſt have been anſwer'd, none at all, whileſt thou continueſt in unbelief; thou haſt no part in Chriſt, nor art like to reap any profit by him? while he is a conquerour thou art a captive ſtill; its luſts fetter thee, its thorns choke thee, its pollutions cleave to thee; thou art at preſent, and thou mayſt dye a worldling, and from this temporal, it may carry thee down to an eternal bondage.

But if it be ask'd, what comfort is it to a believer, that Chriſt hath overcome? its great comfort. In him thou haſt overcome; his victory is thy victory; Chriſt ſaies to thee, not only as Joh. 14. 19. becauſe I live ye [ſhall] live alſo; becauſe I have overcome ye [ſhall] overcome; but becauſe I have overcome ye [have] overcome. 1 Joh. 4. 4. ye are of God little children and [have] overcome.

2. He is radically endued with Chriſts conquering [Page]power: he hath overcome in cauſa: he hath that within him which will be the death of his enemies, he is not only intereſs'd in Chriſt, and what he hath done; but Chriſt is in him, the ſpirit of Chriſt, which is the power of the living God, is in him. He that hath not the Spirit of Chriſt is none of his. Rom. 8. 9. The ſame power by which Chriſt overcame, is already communicated to the Soul of a believer: and thence may he be ſaid, to have already conquered, becauſe he hath received that ſpirit of power, which will certainly work for him the victory.

What can a living child, new born do? He is as weak as water; he cannot ſpeak, he cannot ſtand, he cannot conquer a flea: but what may not this child do, when he is grown up? there is the ſpirit of a man in him, there's a Soul in him, which in time will do wonderous things: a dead child, neither can do any thing, neither is there hope that ever he ſhould; but a living child hath a ſoul, hath that within him that in time will do much.

How ſmall are the appearances of the Saints in the Infancy of their New-birth? how low are their hopes, that they ſhould ever come to any thing? 'tis a weak Enemy indeed, and a weak aſſault, that is not too ſtrong for them: a little wind may blow away a ſmall twig; but deſpiſe not this day of ſmall things, conſider their Root, the Spirit of Chriſt that is in them, and thence you may expect great things.

Are there any of you that are grown Chriſtians, ſtrong in the Lord, and in the power of his might? that are able for ſervice, and mighty for ſufferings; that can ſtand againſt the temptations of Satan, [Page] and endure the contradictions of ſinners, and not be weary and faint in your minds? yet look back, and conſider what you were in your original; time was when it was as low water with you as with others, when you were as weary and weak as the weakeſt: But behold what that mighty Spirit that was in you is at length grown up to, the ſame ſpirit is in every new-born Saint.

What contemptible things were Joſhua, and Gideon, and Sampſon, and David, when they were children? but when they were grown, and the Spirit of the living God came upon them, what Victories did they obtain? the Sons of Anak, the Armies of the uncircumciſed, the great Goliah, were then but children to them.

You that are yet little children; but of little time, and but of little ſtrength, that are newly begotten by the Goſpel, and brought forth into a tempeſtuous world; let not the greatneſs of your work, nor the potence of your enemies, nor thoſe aſtoniſhing tempeſts that meet you at the threſhold of Chriſtianity, diſcourage or diſmay you, as weak as you are, as many fears and faintings as you are ſurprized by, as many doubts as ariſe in your hearts, what ſhall I do? how ſhall I ſtand? how ſhall I go through? yet comfort your hearts; greater is he that is in you, then he that is in the world: ye are of God little children, and [have] overcome them.

Mat. 13. 31, 32. The Kingdome of heaven is like to a grain of Muſtard-ſeed, which is indeed the leaſt among ſeeds, but when it is grown is the greateſt among herbs. This greateſt of herbs, is virtually in this ſmalleſt of ſeeds: Who knows what a little grace [Page] may grow to? what is there in that bitter root of ſin? all thoſe monſtrous wickedneſſes, and prodigious villanies which infeſt this earth, and fill up hell; all the drunkenneſſes, adulteries, murthers, rapines, and moſt barbarous inhumanities, which are the plague of this earth, and the fuel of that Furnace; they all lye in that little bitter root, Jam. 1. 15. And ſo on the other ſide, all the beauty and glory of holineſs, all the powers, victories and triumphs over ſin, the world, and the devil, are ſeminally contained in the firſt grace begotten in the heart: The whole Harveſt of Glory is in the leaſt ſeed of grace: The leaſt drop from the Fountain of Life, is a Well of water ſpringing up to life eternal, Joh. 4. 14.

Beloved, are you in Chriſt? hath the day-ſpring from on high viſited you? is the Spirit of the living God within you? then whatever your doubts, difficulties, hazards, temptations, or weakneſſes are, the victory hath already paſſed on your ſide. Death where is thy ſting? ſin, devil, world, where is thy victory? Here are thy Armies, here is thy power, here are thy policies, thy fury, thy fawnings, on every hand; before us, behind us, on the right hand, and on the left; here are thy Armies, but where is thy victory? Thanks be to God that hath given [us] the victory through our Lord Jeſus Chriſt: Thanks be to God who maketh us alwayes to triumph in Chriſt Jeſus; from the firſt time, in the worſt time, when we are hardlieſt beſtead, hotlieſt purſued, neareſt to a fall, yea even when we fall, (for though we fall we ſhall riſe again) thanks be to God, wh [...]ch cauſeth us alwayes, even when we deſpair in our [Page] ſelves, to triumph in Chriſt Jeſus.

3. He hath broken the Head deſign of the world: this is, to keep Chriſt and the ſoul apart, to keep the ſoul from ever coming to Chriſt. Herein, as hath been ſaid already, ſtands the deadly enmity of the world againſt ſouls, in holding them under its dominion, and thereby under the damnation of hell. When we are once come over to Chriſt, this great deſign is broken; when we are conquered, we are Conquerours. A ſoul ſubdued unto the Lord, is the world conquered to the ſoul: every Convert to Chriſt is a Captive ſet at liberty, a ſoul broken out of priſon: that's the word that Chriſt hath to preach, Iſa. 49. 9. To ſay to the priſoners go forth, and to them that are in darkneſs, ſhew your ſelves. And that's the work that Chriſt hath to do, To bring forth the priſoners out of priſon, Iſa. 42. 7. Every Convert to Chriſt is a priſoner broken looſe.

It is a ſufficient Conviction that thou art a worldling ſtill, that thou art no Convert to Chriſt, and it is a ſufficient Conviction that thou art no Convert, if thou be ſtill a worldling: he that is come to Chriſt is come off from the world, Joh. 15. 19. and he that is ſtill under the world, is not come to Chriſt.

That's the great conteſt betwixt Chriſt and the World, who ſhall carry the heart: Come along with me, ſayes Chriſt, give me thy heart, be my ſervant, be my Diſciple: No, no, ſaith the World, ſtay with me, be my ſervant; or at leaſt, if thou wilt not any longer be wholly mine, then it ſayes as the Harlot, be neither his nor mine, but ſuffer thy ſelf to be divided; let him [Page] take one half, and let the other half be for me; halt betwixt Chriſt and the world; keep both worlds; what hinders, but thou mayſt have thy gains and thy pleaſures here, and yet have Chriſt too?

When the heart is convinc'd; that there is no compounding betwixt Chriſt and the world, that Chriſt is the better Maſter, and that it cannot ſerve two Maſters, but muſt neceſſarily take to the one, and let the other go, and hereupon yields it ſelf to Chriſt: Lord I am thy ſervant, and will follow thee whatſoever become of the world; whether I ſink or ſwim, want or abound, proſper or ſuffer; whatever my condition be here, thine I am, and thee will I love and ſerve; when the ſoul is come to this, there's converſion; there's the Head deſign of the world broken.

4. He is effectually marching on in the purſuit of his victory; he is overcoming: So the word in the Text, he overcometh the world; he hath already gotten the better, and he is preſſing on after a total victory; he hath his foot on the neck, and his hand ſtill in the fight.

He keeps his enemy in his eye, and ſtands upon his guard daily; he diſpatches meſſengers, his prayers, his ſighs, his tears, to fetch down freſh ſupplies from above: his prayers ſpeak, his ſighs cry, his tears have a tongue, and all go up with the ſame meſſage, as the Gibeonites ſent to Joſhua, Joſh. 10. 6. Slack not thine hand from thy ſervant, come down to me quickly, ſave and help me.

He ſets all his graces, his faith, his love, his hope, his patience, in battel array againſt it.

[Page] He is ſtill making ſure the party that the world hath within him; keeps luſt under, keeps pride, and covetouſneſs, and ſenſuality low; that is, more or leſs, according as he acts as a Believer.

He ſecures the ſtrong hold; keeps his heart, keeps his Farms, and his oxen, and his pleaſures, at the greateſt diſtance he can from his heart: he ſends his heart far enough away out of their reach, he conveys it into the other world, where it dwells, and builds, and plants, and ſows, and gathers, and lays up a better treaſure; where it rejoyces and recreates it ſelf; where it hath better work, and better company, and better pleaſures to wean it from theſe below; he lives in the view and contemplation of God, in the Society and Communion of Saints and Angels, and is ſo ſatisfied with the Fountain of Living Waters, that he be neither thirſty after the waters, nor choak'd with the mud of theſe broken ciſterns.

He ſtudies the world more, and comes to a better underſtanding of it; of its vanity, of its enmity, of its treachery, power and policy: and the more he knows it, the more he fears it: the more he knows of God, the more he loves and thirſts and longs after him; the more he knows of the world, the leſs he loves, and the more he fears it. He fears not ſo much its anger as its kindneſs: he fears his worldly pleaſures, his carnal friends, his earthly buſineſſes and his proſpering in them: he carries a ſence of the danger he is in by them, and a fear of the ſnare they may be to him, whereever he goes: whileſt he is neceſſarily detained and buſied here, he carries this fear as his guard [Page] to ſecure his Soul, whither ever he walks: to his table, to his bed, to his ſhop, in his journeys; he feeds with fear and works with fear, and travels with fear, and trades with fear, leſt whileſt he is thus neceſſarily converſant in the world, he be again intangled with its temptations.

And in this warfare he grows, and gathers ſtrength daily; is more able to contemn the world, it becomes every day leſs and leſs to be a temptation to him. Time was when, whenever the world came enticing him after it, hearken to me, mind thy earthly concernments, and thou ſhalt be rich and proſper and abound; follow Chriſt and this holineſs and twill be thine undoing; time was, when theſe were arguments of great weight with him; that could command his heart, controul conſcience, conjure his affections, and perſwade him to any thing; but now they come too late, they are ſcarce temptations to him: his heart is ſo ſet upon the ſecuring his eternal intereſt, and ſo tranſported with the ſenſe of the importance of that great concernment; thoſe higher things are ſo great in his eye, and ſo much upon his heart, that it ſeems but a very ſmall thing to be poſſeſſour of all things here, and to make but a ſmall difference upon his condition, whether he hath or wants.

2. Wherein this victory ſtands: which I ſhall anſwer,

Negatively.

Poſitively.

1. Negatively, and this in 4. particulars.

1. A believer hath not ſo overcome the world, as to be above all need of the world: though man lives not by bread onely, as Math. 4. Yet he muſt have bread, [Page] yea and muſt work for his bread, and therefore muſt diligently follow his calling, wherein he may provide things honeſt; provide him an honeſt livelihood.

2. Not ſo but that he is ſtill free to uſe the world in his need: every creature of God is good, good for uſe, being ſanctified by the word of God and Prayer. 1 Tim. 4. 4. Both neceſſaries and the abundance of the things of this life, are a bleſſing from God; and the free uſe of them, ſo far as to fit us for ſervice, is not onely lawful but a duty; that ſelf denyal, that over-ſparing uſe of the creatures, which impaires our ſtrength, or dulls our Spirits, is not a virtue, but uſually, is either the fruit of a melancholique diſtemper, or a temptation.

3. Not ſo, as to be for ever freed from all noxious temptations of the world: This world is an enemy ſtill, and this enemy will be ſtill fighting againſt the Soul. A Chriſtian will never be ſuch a conquerour here, but he muſt ſtill keep on his armour, and ſtand upon his guard; hereafter, when the victory ſhall be compleat, he ſhall ſit down. Rev. 3. 21. To him that overcometh will I give to [ſit] with me in my throne: at preſent we muſt: ſtand, Epheſ. 6. 13. And having done all to ſtand ſtand upon our watch, ſtand to our arms; but hereafter we ſhall ſit down: we are yet in our march with our Lord, in his Chariot of war; for our place in his triumphal Chariot, for ſitting down with him in the throne, we muſt wait till hereafter.

4. Not ſo, as to be for ever free from all ſurpriſals, and falls by theſe temptations. The world will aſſault us, and in theſe aſſaults too often gets the better of us: though it cannot command us quite back [Page] from Chriſt, yet it may turn us aſide, and much hinder us in our following of him; though it cannot now deſtroy us, yet it may diſtract and diſturb us; though it cannot recover its abſolute dominion over us, yet it may lay our feet again in the Stocks. We may love it too much, and fear it too much, and mind it too much, and follow it too hard, and our ſouls may become great looſers by it: God may be forgotten, Souls may be neglected, Conſcience may be defiled, Duties omitted or ſhuffled over, and all ſenſe of Eternity for a time, buried in an heap of worldly cares or delights. We have experience enough to give in evidence to this, and much more.

2. Poſitively; and thus our victory over the world ſtands, in our having attained,

1. A power to poſſeſſe the things of the world, without placing our happineſs in them.

2. A power to manage our worldly affairs, without the prejudice of our Souls.

3. A power to uſe this worlds good things, to their proper ends.

4. A power to want this worlds good things, and bear the worlds evil things; and to keep our hearts and our way, whether we proſper or ſuffer.

5. A willingneſs to be gone from this, and to take our flight to the other world.

1. Victory over the world ſtands in our having attain'd to a power to poſſeſs the things of the world, without placing our happineſs in them. The Supremacy of the world is founded, in its apprehended ſufficiency, to bleſs us and make us happy: Whileſt we hold it our treaſure, we reſign our ſelves to it [Page] as our Governour, Mat. 6. 21. Where the treaſure is, there the heart will be alſo. The heart will never dwell in, or ſerve this world, when it hath choſen another treaſure; the world can never hold the dominion of a Lord, longer then it can hold the reputation of our God. The ſoul will not be governed or commanded by it, unleſs it be content to take it as its reward; when the heart hath ſaid to the Lord, Thou art my portion, it can ſay to the world, Stand thou as my footſtool: when we neither promiſe our ſelves contentment in our expectations, nor feel our ſelves at reſt in our poſſeſſions of the world; when the heart is fixed on an higher good, and ſo ſtrongly working upward, that it will not be detained from the purſuit of it, by any thing it either hath or hopes for here, then the world is vanquiſhed.

Now in this is included,

1. Our making God our happineſs. Its vain for any man to ſay or think, the world is not, who cannot truly ſay, The Lord is my happineſs and Heritage. Its natural to man to deſire happineſs, and to pitch ſome where or other, where he hopes 'tis to be had: what he apprehends to be the beſt of all he knows, moſt ſuitable and moſt ſatisfactory to his deſire and appetite, there he faſtens.

Worldly men, that know no better, promiſe to themſelves a worldly happineſs, and here they fix; and it is impoſſible for them to looſen hence, till they diſcover and cloſe with ſome higher good; till God comes in, the World will not out. The Pſalmiſt could never but have envied, and Idolized the portion, and proſperity of the [Page] ungodly, had not God been his portion. Firſt, he muſt ſay, Whom have I in heaven but thee? and then he can add, There's none in earth that I deſire beſides thee, Pſal. 73.

2. The due limiting our deſires after, and moderating our delights in the things of this world; and a ſubordination of them all to our great end. If the world be not our happineſs, we ſhall love it and ſeek it thereafter. The world, if it be any thing to us, it muſt be either our end, or our means; if God be our portion, he is our end; if God be our end, the world ceaſes to be ſuch; two laſt ends no man can have, till he have two ſouls; if the world be not our end, it muſt be either our means, or nothing to us.

Our deſires and delights are proportionable to our conceits of, and our expectations from the objects of them: that which is apprehended, and accepted as our end, is deſired accordingly, hath the ſtream and ſtrength of the ſoul running out after it; there it deſires and loves without limit: that which is apprehended only as a means, is ſo far only amiable and deſired, as it ſubſerves our end. When ever the world ceaſes to be accounted our happineſs, it will neceſſarily be judg'd only as a means to it; and thence will follow this limiting our worldly deſires, and moderating of our worldly delights; we ſhall deſire them no farther, nor delight in them otherwiſe, then as they are conducible to God.

2. Victory over the world, ſtands in a power to mannage our worldly affairs and buſineſſes, without the prejudice of our ſouls. Pſal. 112. 5. He will guide his affairs with diſcretion: and his diſcretion herein appears:

[Page] 1. That in the multitudes of the thoughts he hath in his heart, and the buſineſſes he hath in his hand, he hath ſtill an eye to the main. He's a diſcreet man that rightly underſtands, and duly minds his great concernment: the world muſt be minded, the Plough muſt be followed, the ſeed muſt be ſown, the Flocks muſt be kept, the Oxen and the Aſſes muſt be cared for; But what is the world to my ſoul? what is my food to my life? this muſt be chiefly look'd to, that I periſh not, that I run not upon an eternal undoing, that my ſoul may live, and it may be well with me hereafter; I muſt firſt ſeek the Kingdome of God, and then let other things be minded as they may. He that ſaid, Be diligent to know the ſtate of thy flocks, and to look well to thy herds, Prov. 27. 23. ſaid alſo with an Emphaſis, Deut. 4. 9. Only take heed to thy ſelf, and keep thy ſoul diligently; above all keeping keep thy heart, Prov. 4. 23. And therefore to this he hath a moſt ſpecial eye; his eye looks moſt inwards; its well with me without, or whether it be or no, how is it within? how goes the work of Faith and Repentance on? how goes the work of Mortification and Sanctification on? here he beſtows his ſpecial labour, in working out his ſalvation, in laying up treaſure in heaven. I ſhall never count my ſelf to proſper, whileſt my ſoul proſpers not; I ſhall never count my ſelf a good husband, whileſt mine own Vineyard hath not been kept; and I ſhall never count my ſelf poor, while I am growing rich unto God; I ſhall never count my ſelf an ill husband, whileſt I have been wiſe and buſie for Eternity.

2. That to this end, he overcharges not; pulls no [Page] more of buſineſs upon him, then he can go through with, without neglecting his ſoul; though he muſt imploy himſelf, yet he will not intangle himſelf in the affairs of this life, 2 Tim. 2. 4.

His Lord hath given him fair warning, Luke 21. 34. Take heed leſt at any time your hearts be overcharged with the cares of this life; and he's willing to take the warning: He's wary how he undertakes more buſineſs then God calls him to; if God put him upon a more buſie life, and lays on a greater load of work or care upon him, he chearfully ſets his ſhoulders to it, knowing that where God ſets him on work, he will be with him in the work, and help him out; but he would have no more to do, then God ſets him about.

Chriſtians, beſides the Call of God, there are too often other Maſters call us to work: 'tis not ſeldome, that mens luſts ſet them on work; as their luſts call them off from work, call them to play, or to ſleep, or to be idle; ſo ſometimes alſo mens luſts call them to work. Some mens pride ſets them on work; many an hard daies work they have, to get ſomething to maintain it: Some mens prodigality ſets them on work, that they may have to ſpend on their throats, their bellies or companions; but moſt of all, mens covetouſneſs ſets them on work; this is an hard and cruel Maſter; oh what a labourious weary life do ſuch men live? their life is a meer drudgery, riſing early, going to bed late, eating the bread of carefulneſs. How many irons hath the covetous man in the fire? how many cares? how many projects is he ever loaden withall? he never reſts, his hands are ever full, his thoughts are ever buſie; [Page] whatever he hath done or gotten already, yet there's ſtill more work coming in, more load laying on; tother houſe, or tother field is in his eye; tother groat, or tother peny more to be gotten: the Ephah is not yet full, his large heart, that daughter of the Horſe-leech, is ſtill a crying upon him; Get, get; Gather, gather.

But whileſt thou haſt been ſo buſie here and there, what's done for thy ſoul? how does that work proſper? what trade has been driven for Eternity? O the Lord forgive me, I never thought of that; I had ſo many other things to do, that I had no time to mind it.

But who ſet thee on work about theſe other things? who hath hired thee? oh my neceſſities have hired me; my back, and my belly, and the neceſſities of my family; God hath ſet me on work. I but conſider, art thou not miſtaken? it may be 'tis the Devil that hath ſet thee on work, thy pride, or thy covetouſneſs, that hath put thee upon this buſie life all the while.

But now a Chriſtian reſolves, I will hearken what the Lord God will ſpeak; when he ſayes go, I will go; when he ſayes do this, I will do it; I will have nothing to do, but what I may anſwer for it; this is that which the Lord would have done: God ſayes, Look diligently to thy ſoul, Deut. 4. 9. God ſayes, What will it profit a man to win the whole world, and to looſe his own ſoul? Matth. 16. 26. God ſayes, Lay up in ſtore for thy ſelf a good foundation againſt the time to come. Provide thee bags that wax not old, a treaſure in heaven that faileth not. God ſayes, Mat. 6. 33. Firſt ſeek the Kingdome of God, and his righteouſneſs, and all theſe things ſhall be added unto thee. [Page] God never ſaid, firſt ſeek food and rayment, and the Kingdome of heaven ſhall be added to thee; Chriſt ſhall be added, righteouſneſs ſhall be added, ſalvation ſhall be added to thee; but firſt make ſure the principal, and the appurtenances ſhall be caſt in.

And hereupon, a Chriſtian will do accordingly, will look to the main, whatever become of any thing elſe; and will not engage further in any other affairs, then will conſiſt with the ſecuring his great concernment: whatever buſineſs he hath, he muſt have room for duty; he muſt have his praying times, and reading times, and hearing times; he muſt have his daily ſeaſons for ſpecial converſe with God, for communing with his own heart; he muſt duly ſet his watch, and walk the rounds, through his thoughts, affections, conſcience, and all the powers of his ſoul; and finding ſo much work, and of ſo great conſequence of this kind, whatever wants, this muſt have his daily attendance.

I muſt have bread, I muſt have cloaths, I muſt not ſtarve? I, and I muſt have Christ, I muſt have grace: whether I have bread or no, cloaths or no, whether I ſtarve or no, I muſt not be damn'd; a praying time is more neceſſary then an eating, or drinking, or ſleeping time, and therefore much more then a working time.

'Tis not the leaſt part of a Chriſtians Victory over the world, to have the command of himſelf in his lawful affairs and buſineſſes. In licitis perimus omnes. When he hath ſuch power over himſelf, that he can aſſign to every thing their proper places, meaſures and ſeaſons, then he is Conquerour.

[Page] Chriſtians, how ſadly doth this ſpeak concerning many of you? what ſay you, Conquerours or Captives? Let your care of duty ſpeak. Do not your oppreſſed and curtail'd duties cry out, We are beaten, we are beaten! we are beaten out of the field: we are not regarded when the world hath any work to be done: Is this your care of the main? Believe it Brethren, when buſineſs gets the upperhand of duty, the world hath gotten the upperhand of the ſoul.

Conſider therefore, how is it with you? Do you allow duties their proper time and place? Do you firſt ſeek the Kingdome of God? Is the world made to give place to prayer, or is prayer ordinarily made to give place to the world?

Do you ſet your times for daily duty? and do you allow ſufficient time? do you not put the Lord off with ſhort and haſty duties, and then tell him, Lord, this is all the time I can ſpare thee; Soul, this is all the time I can allow thee. Haſty duties are next to none. Do you allow your ſouls room to make the beſt of their ſuits? room for enlargement and importunity, or are they not moſtly forc'd to ſhuffle over and ſhut up, almoſt as ſoon as they have begun.

Is there not too great a fault among Profeſſors, on this account? do not their buſineſſes borrow of their duties; borrow, but never pay? Conſcience, I pray thee lend me this praying hour? Soul, I pray thee ſpare me this reading time: I want time to diſpatch my buſineſs, hereafter I'le pay it again? How little of your time muſt ordinarily ſerve the turn for your attendance on God; a ſhort prayer, ſhort meditations are all you will allow, and your [Page] ſouls ordinarily fare thereafter; you are too much in haſt to ſpeed well, God will be waited on, and wreſtled with ere he will hear. We read, Gen. 34. 26. when Jacob was wreſtling with God, he held at it ſo long, that God ſaid, Let me go; enough Jacob, let me go, for the day breaketh; but he reſolv'd, I will not let thee go, unleſs thou bleſs me. But is it not with us the quite contrary? By that we have been at it a little while, Let me go Lord, I muſt be gone: Whether thou hear me or not, whether thou bleſs me or not, let me go, I am in haſt, and muſt be gone, give me leave quietly to depart, and that ſhall ſerve for this time inſtead of a bleſſing.

Oh Brethren, if we would trace our ſelves into our Cloſets, and obſerve our ſhort ſtay there, the ſlight and haſty work we make before the Lord, and our quick returns we make to the world; ſure methinks it ſhould make us ſay, I am afraid this world is ſtill too hard for me, I am afraid it hath me ſtill under its dominion; it will not truſt me to be long alone with my God, its preſently calling me off; and when it calls once, I muſt preſently take my leave, away I muſt. Conſider this Brethren, do you allow your ſelves ſufficient time for duty?

If you have appointed your ſet times, and ſufficient time, do you keep your times? does not the world ordinarily ſteal away your hours of prayer: when the time draws nigh for the worſhip of God, does not the world uſe to ſtep in, But I muſt be firſt ſerv'd, my Cattle muſt be firſt ſerv'd, my Cuſtomers muſt be firſt ſerv'd, I have a friend that muſt be firſt waited on? and when one buſineſs is [Page] diſpatch'd, another falls in, and another, and another, till it be too late and time to go to bed, and ſo God and the Soul muſt wait their time till to morrow; and when to morrow comes, that is as this day, and much more buſie.

Judge Brethren, whether it be not too ordinarily thus with us, and then tell me, which do ye think hath the greater intereſt, God or the world?

Prayer is one of our weapons, wherewith we are to maintain the fight againſt the world, Epheſ. 6. 18. Exod. 17. 11. When Moſes hands are lift up, this Amalek falls: And can you think the world hath you not ſure enough, when it can at pleaſure command your weapons out of your hands: or if it leave them with you, can ſo blunt their edge, that they are good for nothing?

No man that is a Souldier will lay aſide his weapons, but one of theſe, either a Conquerour, or a Captive, or a Fool. A Conquerour (whoſe victory is compleat) needs his Arms no longer; the work is done, the Enemy is fallen, and ſhall no more be able to riſe. A Captive (who is totally and irrecoverably loſt) hath no further uſe of his Arms; they will now ſtand him in no ſtead; 'tis too late to fight, the field is loſt. He that is yet in the fight, and will lay down his Arms, is a fool: in laying by his weapons, he gives his enemies the day: he is a fool, that thinks to ſtand in the fight, and will not ſtand to his Armes.

In heaven, when our warfare is accompliſhed, no more need of praying then; no more watching, no more fighting, no more exerciſes of faith and patience then; the Enemy is under our feet; the triumph is all that then remains; the Robes, [Page] and the Palms, and the Crowns, ſinging, and ſhouting, and rejoycing; no more need of praying and watching.

In Hell, when the captivity is irrecoverable, there's no more uſe of weapons; tis too late then, they'le ſtand them in no ſtead: tis too late to pray, and watch, and wreſtle; the day is loſt. The ſhame the contempt, the priſon, the mill, the dungeon, the torments of their captivity is all that there remains. Prayer, that men now make to give place to luſt and vanity, to laughing or labouring; God will then make it to give place to curſings, and ravings, and roarings; to tearing of hairs, and gnawing of tongues, and gnaſhing of teeth: you that now count it a trouble and a cumbrance to attend on praying, and faſting, and ſuch like duties; if you ever fall into that priſon, you ſhall have your liberty from theſe burthens; you ſhall live an eternity of dayes and nights, and never be put to the trouble of one Prayer more, of one Sermon more, of one exerciſe of religion more: there's an everlaſting end of Prayer in Heaven and Hell.

But now, though the perfect conquerour may, though the perfect captive muſt, lay by his weapons, have done with prayer for ever; yet he that is yet in the fight, is a fool, if he ſtand not to his arms: either he triumphs before the victory, or elſe cares not on which ſide the victory goes. Thou art a fool with a witneſs, that either ſlighteſt ſuch a potent enemy, or holdeſt thy ſelf little concerned in the victory.

May all his coſt and labour be ſpared? canſt thou ſtand in thine own ſtrength? needeſt thou not [Page] be beholding to the Lord for his help? or is the help of the Lord ſo cheap, as to he had without ſeeking for: or will any ſlight ſeeking now and then ſerve? ſerve thy governour ſo. Will the world give thee leave to take ſufficient time for ſeeking God, if thou wilt not take whether it will or no?

Brethren, learn hence forth, not to put God off with the worlds leavings, but let the world be content to take Gods leavings: if time fall ſhort for any thing, ſee that it be not for your Souls: let God have his daily due, and your Souls have theirs, whatever goe without. Let not the world any longer ſay, give place Bible, ſtand aſide Prayer, I have no leiſure for you; but let your Souls daily ſay, ſtand aſide world, buſineſs, trade, I muſt ſerve the Lord.

Never look to be other then worldlings, whileſt any thing below hath ſo much power with you, as to keep God and your Souls aſunder; to hold you either under a total neglect, or ordinary remiſneſs in your religious duties: whileſt it can keep you either ſo buſy, or ſo ſlothful, that you reſtrain prayer, it hath you ſure enough: if the Divel can but keep you out of your cloſets, he will not fear to meet you in the field; he will not doubt your ſtanding on your feet, if he can but keep you from falling on your knees.

Becauſe there is ſo much depending on this, both as to the iſſue of our conflict, and the evidence of our victory over the world, give me leave to preſs you the cloſer to it, by giving you a ſhort view, of the ſumme of what I have here ſuggeſted, in theſe following propoſitions and advice.

1. The death of the world will never be either [Page] compaſſed or witneſſed, but by the life of religion.

2. The life of religion cannot be maintained, but by keeping up the life of duties: no prayer no holineſs, little prayer and but little holineſs. The vigour of grace is maintained from above; and nothing will come down unleſs we often look up.

3. The life of duty will not be kept up, unleſs there be ſet and ſufficient time allotted to it: occaſional duties will be but ſhort and ſeldom.

4. Seldom receſſes from the world, and ſuddain returns to it, ſhort and haſty prayers the Devil will allow us, and the world will be no looſer by them.

5. If buſineſs, or ſlothfulneſs ordinarily get the upper hand of duty, whatever time be allotted for it, little enough will be beſtowed on it. If we never pray but when we have liſt or leiſure, there will be but little done; the world will either fill us with work or weary us into ſloth. Therefore,

6. Reſolve whatever the countermands of the world or Devil, of your buſy or weary Spirits are, to ſet and keep up your daily duties: if time fall ſhort, yet let not your Souls fail of their due; be conſtant, be inſtant in prayer. If this counſell be not accepted, I look not that any other of the counſels of God ſhould proſper with you. Are you worldlings? are you in bondage to your carnal and earthly hearts? there I look to find you to your dying day, if conſtant and inſtant prayer do not fetch you off.

3. That in the multitude of his buſineſſes he neglect not the Souls of his Relations: He that neglecteth his families Souls, ſinneth againſt his own Soul.

[Page] Worldlings hold all they have in the ſame bondage with themſelves; the ſons of theſe bondmen are ſeldom ſuffered to be freemen: like the Scribes and Phariſes, Math. 23. 13. They neither enter into the kingdom of God themſelves, nor ſuffer thoſe that would to enter in. Like Pharaohs taskmaſters, Exod. 5. 17. Ye are idle, ye are idle, is their word, when any of theirs will worſhip God: an hour ſpent in prayer or reading, by ſuch as belong to them, is as great a crime, as ſo much time waſted in play or idleneſs: to your work to your work; any work that's done for God is counted loſt to them.

He that fears God would have God ſerved by all his, and never counts himſelf ſerved, when God is neglected.

He ſees that the education of thoſe that are under him in the knowledg and worſhip of God is neceſſary work and excellent work: a godly family is a nurſery for Heaven: he counts it his beſt husbandry to be husbanding up ſuch choice plants, as will afterwards be for trees to be here and there tranſplanted in the vineyard of the Lord: he would train up a new generation that may riſe up in his room to bear the name of God in their generations; whereby the Lord may have a ſeed preſerved to ſhew forth his praiſes from generation to generation, Gen. 18. 17. I know Abraham that he will command his children and his houſhold after him, and they ſhall keep the way of the Lord. It may be written over the ſayings of the ſeed of the righteous as Prov. 31. 1. The words of King Lemuel, the prophecy which his mother taught him: over others it may be written, not the propheſies but the prophaneſs, [Page] the oathes the lyes the ſcoffes that his mother taught him; the covetouſneſs and the oppreſſion that he hath learned of his Father.

Whats the reaſon of that rudeneſs, and thoſe debaucheries, that Ignorance, Atheiſm and Irreligion, that abounds in wordly families: tis all they have been bred up to; they have learn'd to be wicked, of Children: the iniquity of their Fathers covetouſneſs would not allow them time, to teach them better things.

He whoſe own foot is eſcaped out of the ſnare, would not leave any of his in priſon behind him. Tis a vain argument for the Devil to uſe with ſuch: thou wilt never thrive, if thou ſpendeſt ſo many thoughts and words and hours about ſuch matters: thou wilt if thou takeſt this courſe bring thy ſelf to a morſell of bread; and wilt teach all thine the way to the ſame poverty, and make them all as bad husbands as thy ſelf: this would do ſomething with earthly minds; but he that fears God, if it muſt be, had rather be undone then to preſerve or increaſe his eſtate by the murther of Souls. This may be my way to increaſe my ſtore; for what is labour without a bleſſing, and what bleſſing where God is not known? this may be my beſt husbandry for [this] world, but whether it be or no, God muſt be ſerved.

Oh what dark and diſmal holes are the dwellings of worldlings: their habitations are full of violence; cruelty and bloud lodges in them: they live by murther and rapine, the bloud of Souls, is their meat and drink: the lives of their Children muſt be ſacrifices to their luſt; they buy them livings and raiſe them portions out of their own [Page] ruine; all the purchaſes they make for them, they may call the Potters field, for they are the price of bloud: they will ſuffer them to run down to Hell, for fear they ſhould leave them beggers on earth: they'le make them too good husbands to be ever good Chriſtians: they are bondmen themſelves, and they ſell all theirs for ſervants to the ſame maſter.

Chriſtians, you that hope you are gotten free, prove that you are ſo by being zealous of getting that freedom entail'd upon your poſterity; leave them no longer at the brick kiln, but bring them away with you to ſerve the Lord.

1. Bring them with you before the Lord: lay them often at his feet: pray over them; Here be my blind (Lord) and my lame, my creeples and my captives. Lord open their eyes and bring forth theſe priſoners out of priſon: behold the Souls which thou haſt given me, here they are before thee, Oh that they might live in thy ſight, let all mine be thine. Haſt thou delivered thy ſervant? O let all theſe be as the Soul of thy ſervant: haſt thou brought me out of bondage, O let me not leave a Child behind.

2. Bring the Lord to them, let theſe poor priſoners hear of a redeemer; make Chriſt known to them; and that they may accept of his redemption, make them firſt known to themſelves? Inſtruct them often, make them to know their ſin and their miſery; the dreadful bondage that they are under at preſent, and the dreadful pit they are haſtning to; and then tell them of that redeemer that is come out of Zion.

3. Bring them over to the Lord: be an Embaſſadour [Page] for Chriſt to them; ceaſe not to warn them to command, perſwade beſeech them in Chriſts ſtead, till they conſent and be reconciled to God.

Be induſtrious, be at pains with them: lye at them from day to day; bethink not your time and labour. And if the world ſtep in and reprove you; this is not the way to thrive, theſe houres ſpent in thy trade or calling would turn thee and them to more profit, then prove thy ſelf to have broken its yoke from off thy neck, by turning away thine ear from its ſuggeſtions.

4. That in all his dealings in the world, he have reſpect to truth, righteouſneſs, and mercy. He would not live by lying, he would not get by unrighteouſneſs, nor ſave by unmercifulneſs.

The worlds vaſſals muſt ſtick at nothing that will ſerve their turns; muſt lye, defraud, oppreſſe, extort, grind the faces, ſtarve the bowels break the bones of their poor brethren, this is for their intereſt.

1 Tim. 6. 10. The love of money is the root of all evil: whence is it that there is ſo little faith, or truth, or righteouſneſs, or mercy among men? ſo little truth in their words, ſo little faith in their promiſes, ſo little righteouſneſs in their dealings, no more bowels of compaſſion? we may be aſhamed to think how little, we may fear and tremble to think how little; ſo much praying, and hearing, and profeſſing, and yet ſo much falſhood and wrong? ſo much knowledg of God and yet ſo little conſcience towards men? ſuch pretences to faith, and yet ſo little exerciſe of charity? this is dreadful; but whence is all this? the love of money is the root of all evil: this is the lyar, [Page] this is the oppreſſour this is the barbarian, the love of money: there had been more faith, and more truth, and more mercy, had there been leſs of this love: where this root is dried up, where the world is no longer lov'd, it will be no longer ſerv'd or obey'd; nothing of it will be regarded but what comes in, in a way of truth and righteouſneſs.

He that loves truth above the beſt trading, righteouſneſs above the greateſt riches, that counts mercy the beſt good husbandry; he that had rather ſtand to a bad bargain, then break promiſe; make a bad market, then advance his gain by a lye; ſuffer bad wares to lye on his hands, then ſay they are good; he that had rather have no bleſſing in his hand, then no bowels to lay it out for God; He that however he hath this world about him, has an eſtate, houſes, lands, money in greateſt abundance; he that however he labours in all fair and innocent wayes, to preſerve and improve what he has; yet chooſes rather to be poor then not to be honeſt, to have nothing then not to be a good ſteward of what he has; he that will not be tempted to be falſe, unrighteous, or unmerciful, for the getting or ſaving an eſtate, the world hath not much in the heart of that man.

Oh brethren, if this be to overcome the world, then how many more captives hath it ſtill then the moſt are aware of? what trade is there driven almoſt any where in the world, wherein the trade of lying hath not a great ſtock going? Are there not even among men pretending to religion, too many found, who inſtead of uſing the Pſalmiſts prayer, Keep me from the way of lying, will rather [Page] content themſelves with the Syrians prayer, The Lord pardon me in this thing; the Lord forgive me, I know not how to help it. It's true that men of great dealings have great temptations to it, and is it not as true, that they are taking temptations?

But how can you then take your ſelves to be any of Chriſts diſciples? or how can you ſtand here praying with the ſame mouth, that it may be within a day or two, will be found in the market lying? Can the ſame fountain ſend forth ſweet water and bitter, Jam. 3. 11. Deceive not your ſelves, you do but lye unto God in your duties, that make it your practiſe to lye unto men in your dealings. If any man ſeem to be religious and bridleth not his tongue (from lying as well as other ill language) that mans religion is in vain, Jam. 1. 26.

And as little truth as there is in mens words, is there not as little righteouſneſs in their wayes? the lying tongue and the oppreſſing hand are animated from the ſame heart. How very few are there that weigh their actions on that unerring beam, Do unto others as you would they ſhould do unto you? Wouldſt thou be oppreſſed? thou wouldſt not: why then doeſt thou oppreſs? wouldſt thou not be defrauded? why then doſt thou defraud? wouldſt thou not over-buy nor underſel? why doſt thou then in the ſame kinds, go about to overreach thy brother?

Brethren you do not know your own generation you live in, if you do not underſtand, how commonly and how greedily men are every where heaping up to themſelves the gains of unrighteouſneſs, and for mercy there's little hope of finding that, where righteouſneſs is departed.

[Page] And now Soul, where is thy victory over the world? thou pretendeſt to Chriſt, takeſt thy ſelf to be a beleiver, and hopeſt thou haſt choſen God for thy portion, and renounced this preſent world; what and yet lye for a little worldly advantage? be unrighteous that thou mayſt be rich: ſell thy conſcience for a penny, and bleſs thy ſelf in thy good bargain? Hath the world ſuch power of thee, that for its ſake thou wilt be thus falſe and deceitful and cruel, and yet haſt thou overcome it?

Is this thy Faith? is this your Chriſtianity, to be diſciples of Chriſt ſo far as it may be for your profit? was there any ſuch reſerve in your engagement to be the Lords, Ile be thine ſo thou wilt abate me lying? I will ſerve thee in any thing, ſo thou wilt allow me, the gain of unrighteouſneſs? Ile profeſs thy name, and ile pray and ile hear, and ile be godly in all things wherein my gain is not concerned? In theſe things the Lord pardon thy ſervant, in theſe things let me have the liberty to be as other men, and in any thing elſe command me what thou wilt?

Brethren, be plain hearted throughout: be able to ſay with the Apoſtle, Heb. 13. 18. We truſt that we have a good conſcience, willing to live honeſtly in all things: convince the world that you are none of theirs, but are come out from among them, and are of Chriſt indeed, by being in all things as he was in the world, who did no ſin, neither was any guil found in his mouth.

3. Victory over the world ſtands, in a power to uſe our worldly goods to their proper ends. What is there on this ſide Hell, (ſin onely excepted) but being well us'd, will prove our bleſſing? Rom. 8. 28. All things ſhall work together for good to them that love [Page]God. What is there on this ſide Heaven, (grace only excepted) but being ill uſed may degenerate into a curſe? Pſal. 69. 22. Let their table be made a ſnare and that which was given to them for their wealth be an occaſion of falling.

All things in the world, as they have their various particular uſes, and intermediate ends, ſo they have but one common end, in which they all concenter. God who made man, hath made all things elſe alſo for himſelf: and man only of all theſe lower creatures, is made capable, both of underſtanding the end to which all things are, and of directing them to it, and accordingly is oblig'd ſo to do.

Then only may we be truly ſaid to enjoy what we have, and are ſecur'd from the miſchiefs of it, when we have ſo much power over it, as to uſe it aright: he that hath not an heart to uſe what he hath, and to uſe it well, is rather poſſeſs'd by it, then the poſſeſſour of it: upon this account are worldly men the worlds ſervants; ſervants of their eſtates rather then the maſters of them: will you call him a maſter that is under the command of his ſervant? that cannot govern nor order nor diſpoſe of himſelf, and what he has, but is alwaies governed by it? when the world ſaies go he muſt go, when this ſaies come he muſt come, when it ſaies work he muſt work, and till it ſaies ſit ſtill, he muſt not reſt; who muſt neither eat, nor drink, nor give, nor lend, but where the world gives him leave? who is a ſlave if this be a freeman?

He that underſtanding his dominion of all that is in his hand, and his way to uſe it aright, accordingly exerciſes his dominion, this man is [Page] Lord and the world his ſervant.

Now (as I hinted but now) the proper end to which all we have ſhould be laſtly directed, is God. God made all things for himſelf; and he hath put us in poſſeſſion that we may uſe them for him, for whom they are made. All we have are our talents intruſted in our hands by our Lord, with this charge, Occupie till I come, Luk. 19. 13. Occupie till I come, as thoſe that muſt give an account to me when I come; that I may receive mine own with advantage, v. 23. twill be but a lame account we ſhall give of what we have received, if we bring not in, every talent employed for God.

We muſt work for God, and get for God, and lay up for God, and lay out for God: he that works for bread or for clothes, or for money; he that works for wife or for children, and doth not therein work for God; he that beſtows any thing of what he has, on himſelf for food or raiment; he that beſtowes any thing on his wife or his children, for their preſent proviſion, or their future portions, and doth not beſtow it there for God, is an evil ſteward and unfaithful to his truſt.

And as we muſt work for God, and beſtow for God, ſo we muſt keep for God and ſave for God: A good ſteward muſt ſee there be no waſtes made on his Lords eſtate. He muſt not ſave any thing from God; when God calls for a peny, or a pound, or all that he hath, he muſt let it go and keep nothing back.

He muſt conſider, that God hath more mouthes to feed, and more backs to clothe, then his own or his families. There's a poor neighbour by thee, that wants bread, go and feed him; there's a poor [Page] orphane by thee, go and take care of him, and what thou layeſt out, put it on account to me: he muſt conſider, that God hath other wayes to diſpoſe of his eſtate, then on backs and bellies; There are a company of poor children by thee, that are like to be bred up for Hell; to be bred up in ignorance and profaneſs; go and be at charges with them, put them to School, or help to the diſpoſing of them, ſo that they may be bred up as Chriſtians, in the nurture and admonition of the Lord: and other like wayes has God for the beſtowing what he has.

He that muſt ſave for God, and ſee that there be no waſt made, that nothing be ſpent upon ſtrangers, upon his pride upon his gluttonous appetite, upon his vain companions; he that muſt not be thus prodigal of his eſtate, to ſatisfie his own or others luſts and humours, muſt neither be a niggard, and think to ſave any thing from God: He that ſpends and not for God, and he that ſaves from God, will both prove but evil ſtewards. This ſaving will in the end prove the greateſt waſting: as Chriſt ſaith, Math. 16. 25. He that ſaveth his life ſhall loſe it; ſo upon the ſame account, he that ſaveth his eſtate; he that ſaveth his bread or his money, ſhall loſe it: there is not a ſhorter cut to beggery, then ſinful parſimony: tis ill ſaving from Gods poor: that bread thou ſaveſt from the mouth of the poor, whom God would have thee feed, that bread will become an eater; that peny which ſhould have gone for an alms, may ruſt out all thy pounds.

Thou thinkeſt thou art more provident then others, who are ſo free and liberal; and bleſſeſt [Page] thy ſelf in thy better husbandry; when God calls for an alms thou ſhifteſt him off with an anſwer, I have nothing for thee; when God calls for a liberal almes, ſome of thy pounds, thou putteſt him off with a peny or a groat; and then pleaſeſt thy ſelf to think how well thou cameſt off, and what a good husband thou haſt been; but boaſt not to ſoon.

On the other ſide, thou that art a prodigal of thy eſtate, that ſwilleſt it down thy throat, that ſpreadeſt thy table with it, or trimmeſt thy carcaſs or debaucheſt thy companions with it; thy coſtly fare, thy gorgeous apparel, thy riotous company, thy ſumptuous buildings, muſt devour all thou haſt; what anſwer wilt thou give to thy Lord, when he ſhall require thee, Give an account of thy talents? how will thy account be taken whereof this is the total ſumme, All ſpent in ſin and vanity?

Theſe things I have ſpoken, to give you a ſhort account how we are to uſe our worldly comforts, namely all for God: and he that hath power thus to uſe the world; yea he that doth charge this on himſelf, and is heartily reſolved on this courſe, making it his ordinary care thus to diſpoſe of himſelf and what he has; though in many things he fall ſhort, and too often tranſgreſs his rule, may without arrogance write himſelf, By the grace of God, crucified with Chriſt and conquerour over the world.

Chriſtians, if theſe things were conſidered and well weighed, how much would our bill of expences, on our ſelves, and our fleſh be ſhortned; and how greatly might it abound to our account?

O how many ſuperfluities would be par'd off, [Page] even from ſuch of us, who have been the beſt ſtewards for God? How much is there daily waſted of our Lords talents? how much of what we have, doth our fleſh totally conſume, whereof the Lord hath no ſhare at all? how much is there ſpent daily, concerning which we cannot have the face to ſay, this hath been ſpent for God? how much hath been loſt to God by our full bellies and pamper'd fleſh? Do we never eat to unweldineſs, drink, though not to drunkenneſs, yet to drowſineſs? how many times have we been chearing our ſelves into ſottiſhneſs, recreating our ſelves into uſeleſneſs, whileſt we have pretended to be fitting our ſelves for ſervice? how many a prayer and praiſe hath the Lord loſt by a feaſt? we have been feeding our wantonneſs, clothing our pride, nouriſhing up our ſelves into meer frothineſs and vanity, whileſt we have profeſſed to be refreſhing and comforting our hearts for God.

Hath not the Lord had the leſs for his bounty to us? ſhould we not have been like to have ſerv'd the Lord better in hunger and thirſt, then we have ſometimes done, in the abundance of all things?

Have we indeed us'd all for God? our eſtates for God? our liberties for God? our intereſt and eſteem in the world for God? might not God have been often better ſerv'd in a priſon, then we have ſerv'd him in our liberty? might not God have been better ſerv'd in our ſickneſs and weakneſs, then we have ſerved him in our health and ſtrength? hath not the Lord been often as it were forced to reſolve concerning us, well I muſt even ſmite them with ſickneſs, that they may ſerve me better, [Page] I muſt take away their talents that they may be better ſtewards!

What uſe hath been made of that eſteem and reſpect we have had from men? hath our care been, what the reſolution of a worthy ſervant of Chriſt, now with God, once was? I would (ſaid he) entitle God to every inch of Ground I get upon the opinions of men; I would make my advantage to be dealing for God with them, to be pleading for God with them, I would improve all my intereſt with them ſo, that if it be poſſible, God may become of the acquaintance of all my friends.

Oh how very few of us are there, whoſe aim and care is, to live at the rate and in the way that God would have us live? who reſolve, Religion ſhall have the whole ordering of me; this ſhall chooſe my company and govern my whole behaviour with them: this ſhall appoint me my habitation; this ſhall furniſh my houſe and my table; ſhall appoint me the quality and limit the proporof my daily food: this ſhall order me for my habit, both the coſt and the faſhion of my raiment: this ſhall direct me in the viſiting and entertaining my friends: this ſhall ſet me my buſineſs, and allow me my recreations; this ſhall meaſure my daies and my nights, and ſet me my times for my ſleep, my watch, and my work: this ſhall diſpoſe of my eſtate while I live, and make my will when I die. This ſhall give, my ſelf mine allowance, my wife her dower, my children their portions, and Gods children, his poor orphans theirs. I would ſo feed, and ſo clothe and ſo recreate my ſelf, ſo work and ſo reſt as God would have me. I would never ſpend nor ſave but for the Lord. I [Page] would viſit whom God would have me viſit, I would entertain as God would have me entertain; I would never viſit a friend, but to whom God ſends me, nor entertain but as God bids me; I would put it into the hands of the Lord to divide mine eſtate; no more to my children, and no leſs to his, then my conſcience tells me he would have.

O how few are there who are thus reſolved? And why is it not thus with us? Oh theſe worldly hearts hinder us; theſe put in for a ſhare; they would carry all, but if that may not be, they will divide with God: ſomething for thy ſelf, ſomething for thy fleſh, ſomething for thy friends, and let God take the reſt: and as the heart would have it, ſo ordinarily it goes; inſomuch that it often comes to paſs, that by that every one elſe is ſerved, he to whom all is due, hath little or nothing left; God ſhall be laſt ſerved, and by that his turn comes the ſtore is ſpent▪

Oh theſe falſe and treacherous hearts! Is the Lord our God or not? to whom do we owe any thing but to him? is not all his? is not he Lord of all? is there any thing in our hands, concerning which we can ſay, this is mine own, this is none of his. Do we not eat his bread and dwell in his houſes, and wear his clothes, his wooll and his flax? Is not the earth the Lords and the fulneſs thereof? and may he not require of his own what he will?

And what doth the Lord require? doth he not require all? doth God reſerve only a chief rent to himſelf, and let the reſt go which way it will? hath he allowed any part to be beſtowed on his enemies? would God, that the Divel and luſt go [Page] ſharers with him? Do we not know and theſe tongues confeſs, that all is his due and expectation? what then is this fleſh, what are theſe luſts, that we ſhould hearken to them, when they put in for a part?

O rebuke and repell theſe imperious beggars: you ſhall have a whip and a ſcourge, but no alms at my door; you are none of the beggars that God would have me feed & clothe. Did God ever allow me to clothe my pride or feed my covetouſneſs or nouriſh this unruly and greedy appetite? away away, nothing is allowed you, but a cup of cold water to quench your flames. The Lord he is God, the Lord he is God, my ſoveraign and ſupreme proprietour? of him and through him and to him are all things: his I am and to him I owe and devote whatever I am or have; my ſtreams ſhall fall into no other channells but what will convey them into the Ocean: he is my Ocean who is my fountain, O my God my ſprings do all riſe and reſt in thee.

O what a ſtrange change would this doctrine and the practiſe of it make upon us: then we ſhould live like Chriſtians indeed, and be able to ſay with the Apoſtle Philip. 1. 21. To me to live is Chriſt.

O what exemplarie Chriſtians ſhould we be, had we nothing to do but to bring forth fruit unto God; how rich ſhould we grow were all our buſineſs to lay up treaſure in Heaven; how roundly would the work of our ſalvation go on, were all our works made to fall into this? what a tribute of praiſe and honour would be raiſed to the name of the Lord, if our united ſtreams ran all upward, [Page] how glorious ſhould the Lord be, if God ſhould thus become all in all?

4. Victory over the world ſtands, in a power to want the worlds good things, and to ſuffer the worlds evil things, and to keep our hearts and our way, whether we proſper or ſuffer.

Philip. 4. 12. I know both how to be abaſed and how to abound; every where and in all things I am inſtructed, both to be full and to be hungry, to abound and to ſuffer need. Tis one thing to know [what] tis to abound, and what to want; and another thing to know [how] to do both: it may be, though the Apoſtle knew ſufficiently [what] tis to want and to be hungry, yet he knew but little what tis to be full and to abound; but he had learn'd [how] to want and how to abound,

To know how to want and how to abound, is to know how to carry it as a Chriſtian in both eſtates. Poverty and riches have each of them their temptations. Prov. 30. 8. Leſt I be full and deny thee, or leſt I be poor and ſteal and take the name of my God in vain: both eſtates have their temptations, and he knew how to deal with either of them, ſo that neither the one nor the other ſhould put him beſides his duty, or draw him to any thing unworthy of a Chriſtian.

He is a Chriſtian, that neither, beholding to the world for his religion (he hath other arguments to perſwade him to be godly, then that godlineſs is gain) and that will not be forc'd out of it, by all that the world can give or take away: he that is not beholding to the world for his religion, will be the more like to be religious in ſpite of the world: if the loaves were not they that drew him [Page] to Chriſt, neither will the want of bread drive him away; thoſe that come to Chriſt in hopes of a temporal Kingdom, will when they ſee themſelves diſappointed, go back from him again: thoſe that found nothing but Chriſt to draw them after him, will find nothing whileſt Chriſt is Chriſt to draw them off.

A Chriſtian counts Chriſt ſufficient: a ſufficient reward and a ſufficient ſafeguard, enough to ſatisfie him and to ſecure him; and thereupon can be content in all his wants and patient in all he ſuffers: we ſeldom depart from God, but it is either from diſcontent or impatience; either we think it intolerable abiding with him, or at leaſt, that we may have a better being elſewhere; our turning aſide from God to the world, is in hopes ſome way or other to mend our condition; either to be better provided for or better pleas'd: when God is accepted as a ſufficient portion, ſo that we need not the world to make us happy, when God is accounted our ſure refuge, ſo that we fear not that the world can make us miſerable, then twill be all one as to our godlineſs, whether the world be with us or againſt us.

He that can ſay God is my portion whether I want or abound; I have never ſo much but I have need of a God, I have never ſo little but a God will ſuffice; He that can ſay God is my refuge whether I be in ſafety or in danger; I am never in ſuch hazards but in God I am ſecure, I am never ſo out of hazard but I need his ſecurity; how little is it that the world with all its glory on the one hand, or all its fury on the other, can do upon that Soul? thou mayſt then go on thy way rejoycing, thou mayſt ſerve the [Page] Lord without fear, in holineſs and righteouſneſs all the dayes of thy life.

He that knows and feels what God is, can want or ſuffer what ever is in the world; in him he finds a ſupply of every vacuity, and a ſalve for every ſore; He that knows what pinching want and piercing ſufferings are, will underſtand that nothing but God can hold him up or bear him through. You are miſtaken if you think, that natural hardineſs and ſelf confidence will do, without divine ſupports in preſſing caſes. He that hath this power, hath gotten it from above; he that hath this power, may be whatever the Lord will have him.

Then are we more eminently endued with this power when we have attained to,

1. Self-denial under the greateſt opportunities of ſelf-ſeeking or ſelf-ſatisfaction.

2. Contentment under the greateſt ſtraits.

3. Patience under the greateſt preſſures of affliction.

4. Humility in the height of honour.

5. Magnanimity in the depth of danger or difficulty.

6. Equanimity in the greateſt turns and changes of our outward condition.

1. Self-denial under the greateſt opportunities of felf-ſeeking and ſelf-ſatisfaction. Self-denial properly, is the neglecting the intereſt, and the croſſing the inclinations of our fleſh, in order to ſervice or the preventing of ſin. Then onely ſelf-denial is a vertue, or a duty, when our allowance of our fleſh in its liberty, would be either a ſin, or an occaſion of ſin, or an hindrance of duty; when it would be a preferring [Page] the advantages of the fleſh above the ſervice and honour of Chriſt.

Now by how much the greater our opportunity to pleaſe our fleſh, by ſo much the greater vertue it is to deny it. He that might be full and yet for Chriſts ſake is content to be empty; he that might be rich and yet is content to be poor; he that might live at eaſe or in honour, and yet for Chriſts ſake is content to be vile or in trouble? He that chooſes rather to be ſerviceable then to be ſafe, to be holy then honourable, he that upon the account of Chriſt, flyes from fleſhly advantages when theſe fly after him, this is the man.

Tis a vertue to be quiet when Providence denies us; to be content to be poor and in affliction, when it comes unavoidably upon us: tis ſomething to be able to ſay, I cannot help it and therefore will be quiet. But when we can let Conſcience deny us, let love to Chriſt, let zeal for God ſtraiten us, when Providence allows us our liberty and our fill, this is ſomething to purpoſe.

To neglect the world when the world neglects us or flyes from us; not to ſeek great things for our ſelves, when we have no hope of obtaining; not to mind the pleaſing our pride or our appetite, when we have not wherewith to maintain them; to ſpare from our fleſh when we have nothing to ſpend upon it; to faſt when we have no bread, to put on ſackcloth when we have no better raiment, not to contend for our wills when we ſee we cannot have our wills, there is not ſo very much in all this, though it be more then every one hath attained to; But voluntarily to lay down all [Page] at the foot of Chriſt, to part with all for the ſake of Chriſt, when we might have even what we would in a way of ſin; to keep our fleſh ſhort when it is in our power to make it a larger allowance; this is a great teſtimony how high the intereſt of Chriſt is exalted, and how low the world is brought in us.

One great inſtance of this ſelf-denial, you may read in Moſes, Heb. 11. 24. 25. By faith Moſes when he came to years, refuſed to be called the ſon of Pharaohs daughter chuſing rathor to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon.

Obſerve it, fairer opportunities of fleſh pleaſing, of living in the ſplendour of worldly glory, and the Grandieur of a prime favourite in the court, few of the ſons of men ever enjoy'd; he was adopted the Son of Pharaohs daughter, nurs'd up upon her knee and in her heart, and upon this account, what his hopes and advantages might be, tis eaſy to imagine.

But at once he forſook all; he had a ſervice to do for his God, and ſuch an affection to the people of God, that away he goes, puts himſelf out of Pharaohs favour, and caſts in his lot among his ſuffering brethren.

I ſhall conſider divers circumſtances, which all heighten this noble inſtance.

1. The circumſtance of time,

[When he came to years] twas not a childiſh folly, done when he was ſo young, that he knew not what he did; but when he came to age, when he came to underſtand himſelf; whileſt he was a child, he ſuffered himſelf to be dandled on the lap [Page] of theſe carnal pleaſures, but when he came to age, and underſtood what theſe things were, and had gotten thoſe higher things of the other world in his eye; when he came to age he put away theſe childiſh things: this world is a paradiſe only to children and fools; pictures, and babies, and rattles will pleaſe children, men muſt have manly delights; thou that art ſo taken with the embraces, and dalliances of this world, thou that makeſt thy ſelf ſport with images and rattles, when thou comeſt to have the underſtanding of a man, thou wilt wonder at thy childiſh folly.

2. When he was (upon the matter) newly come to age; a young man, in the prime and vigour of his time; when he had but begun to taſt the ſweet of his youthful pleaſures; the pleaſures of this l [...]fe are moſt taking at the firſt taſting, the firſt draught is the ſweeteſt; when they grow more common, and ordinary, they ſour and become leſs ſavory.

Oh how rare a thing is it, to ſee young men, in their prime to diſguſt and deſpiſe the world: Old men, whoſe ſtrength is gone, whoſe ſpirits are dead, who have been glutted and tired out with pleaſure, have loſt their appetite, 2 Sam. 19. 35. I am this day fourſcore years old, and can I diſcern between good and evil? can thy ſervant taſt what I eat or drink; can I hear any more the voice of ſinging men, or ſinging women? are theſe any longer a pleaſure to me? the world ceaſes to be ſuch a temptation to old men, it is a dead and a dry tree to them, in the winter of their age, which look'd ſo green and ſo beautiful in the ſpring of their youth.

But behold Moſes whileſt he was a young man, whileſt all look'd freſh and green, yet even then [Page] he rejects it. Young men, you whoſe wanton and ſprightful hearts cry in your ears, in the words of the Preacher, Eccl. 11. 9. Rejoyce O young man in thy youth, and let thine heart chear thee in the daies of thy youth, walk in the way of thine own heart, and in the ſight of thine own eyes; eat, drink, be merry, take thy pleaſure, take thy liberty: Behold here's an inſtance that preaches another Doctrine to you; and what does it preach? the next Text you find after the former, Chap. 12. 1. Remember thy Creator in the daies of thy youth. Remember my Creator? ſo I will in time, I intend it hereafter; 'tis for old men to be ſerious, the Grave will teach gravity; I cannot be old while I am young, time enough to think of the other world, when I am leaving this; I am but newly come into the world, I cannot receive my welcome, and my farewell together; I mean to think on God hereafter, but you muſt give me leave to mind my ſelf, and pleaſe my ſelf a while. No, no, 'tis another manner of Doctrine then this, Moſes though dead, yet ſpeaketh; Remember now thy Creator in the daies of thy youth; make thy preſent choice, and let this be it, Chuſe rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon. Oh that young men would ſet this Copy before their eyes; ſee what this young Moſes did, and do likewiſe.

Give me leave to take the hint, and in a ſhort digreſſion, to ſpeak a few words to young men, to perſwade them to make Moſes his choice betimes, to renounce the world, and to remember their Creator in the daies of their youth, and to conſecrate their firſt time to God. This I ſhall preſs to by the following arguments.

[Page] 1. Otherwiſe this is like to be the worſt time of their lives. Such is the heat and ſtrength of their luſts, that nothing but a God will be a bridle to them, Jam. 3. 3. Behold we put bits in the horſes mouths. What ruling an horſe without a bridle? what bridle will hold theſe wild horſes, but the memory of a God?

Some young men are ſo head-ſtrong, that they catch the bit in their teeth, and run on their courſe with full career; though God be ſet before their eyes, and all the terrors of the Lord be put as a bridle in their jaws, yet all will not do to ſtop them, but on they run, as the horſe ruſheth into the battel.

Young men living without God, are as Eſau, wild men; wild-headed and wild-hearted, they run a wild Race.

Young men will do more work for the Devil in a day, then afterwards is done in many daies; and therefore Satan uſes to hire his labourers in the firſt hour of the day; when they are but newly ſtarted out of the ſhell, he ſtands ready to preſs them for hell. And O what haſte do they make on their way? like ſwift Dromedaries, like the wild Aſs, which none can tame, or turn her back.

Youth is the Devils ſeed time. All the tares that grow ripe in thine age, theſe were the ſeed of thy youth; all the Frogs and Toads of the Summer, were from the Spawn of the Spring.

O friends, this world hath been afore-hand with Chriſt, and is gotten firſt in, and there its buſie in complementing your hearts, ſhewing you its treaſures, entertaining you with its carnal delights, inſinuating into your affections, captivating [Page] and intangling your ſouls, building Forts and ſtrong holds againſt Chriſt, that he be not ſuffer'd to enter, and filling you with all wickedneſs, that you may become a loathing and abhomination to him.

O hearken, and open to the Lord, make room for the King of glory, who ſtands at the door and knocks: Will you ſay to him, Go away to day, and come again to morrow, let Chriſt ſtand a while longer? let his Enemy be firſt ſerved? let me be wanton, and fooliſh, and fleſhly a while longer? I am not vile enough yet, not wretched enough yet? a little more of this madneſs, let me be a fool and a beaſt a little longer, let this Luſt and this Devil alone yet a while? let me be laid faſter in the Stocks, let my priſon be double locked, let my ſoul, and my life, and the everlaſting Kingdome, be brought to more deſperate hazards? a few daies more of bondage and miſery, no Redemption yet, no Reconciliation yet, no pardon, nor grace, nor hope; no God nor Chriſt come here a while? will you ſpeak thus to the Lord?

O open to Chriſt, this day open; while ſin is yet but a youngling, while the world is yet but a new Comer, before you be rivetted into ſuch acquaintance and friendſhip with it, as may never be broken off.

2. Youth is the fitteſt time. Young men have many advantages which old men have loſt, and will never recover; they have this threefold advantage.

1. Youth is more docile and tractable. Old men are more dull and hard to learn, more refractory and hard to be perſwaded; therefore you know its [Page] the practiſe of men to put theirs to Schools, and to Trades, in their younger time. Prov. 20. 6. Train up [a child] in the way that he ſhall go, and when he is old he will not depart from it. What's the reaſon that old men are ſo tenacious of their cuſtomes and wayes? O they were train'd up in them of children.

That which is learned in youth, is eaſier gotten, and longer retained: Old mens capacities are dull, and their memories ſlippery; they are hard of hearing, and as hard to remember what they hear. Old mens hearts are preoccupated, the Devil (as before) hath been before-hand with them; they are ſo over-grown with tares, that the good ſeed comes too late, to be like to take any root in them.

And therefore the Lord charges Parents, Eph. 6. 4. To [bring them up] in the nurture and admonition of the Lord. In the morning ſow thy ſeed; our evening is uſually the harveſt of our morning ſeed; the luſts of youth are ripe in age, and the graces of the Aged, are ordinarily the fruits that are grown up out of the ſeed of their youth.

Hence is it, that 'tis ſuch a bleſſing to be the children of godly Parents: they have not only the bleſſing of the Covenant, the promiſe entail'd upon them: To Abraham and his ſeed was the promiſe made; and therefore it was a bleſſing to be a child of Abraham; but they have alſo the bleſſing of holy Education; I know Abraham, that he will command his children and his houſhold after him, and they ſhall keep the way of the Lord, Gen. 18. 19. Paul commends Timothy, or rather his Mother in him, that he had of a child known the Scriptures, 2 Tim. 3. 15. [Page] David begun with Solomon, whileſt he was a young man, 1 Chron. 28. 9. And thou Solomon my Son, know thou the God of thy Fathers.

And as the Lord charges parents to give holy education, ſo is it the duty and the happineſs of children to receive and ſubmit to it: a towardly and tractable childhood promiſes a gracious and fruitfull age. When he is old he will not depart from it, that is, there's hopes he will not: tis true it does not alwaies prove ſo; ſometimes there's too much truth in that proverb, A young Saint and an old Devil. Some there are, whoſe youth is the winter that withers all the buds of their childhood, or at leaſt their age is the grave, that buries all the flowers of their youth: who however it was with them, whileſt they were under the influences of inſtruction, and the reſtraint of diſcipline; no ſooner do they get their neck from under the yoke, and feel the reins of government looſened, but preſently they grow wild and wanton; and fall to pulling down what hath been built, to rooting up what hath been planted, and razing out thoſe holy principles they have ſuck'd in, and ſo letting themſelves looſe to all manner of rudeneſs and debaucherie: theſe are monſters; a degenerate brood; and of all perſons in the world, moſt likely, after this firſt ſtep from Saints to brutes, to take their next from brutes to Divels. O let all ſuch tremble, whoſe youthful luſts have gotten the head of their religious education; the Divel hath broken into Gods nurſery, and ſnap'd off thoſe twigs, to engraff them in his own Orchard, among thoſe trees that are only for the fire.

[Page] I ſay, thus it may happen; (and look to it, that this be the caſe of none of you) that thoſe who have been trained up whileſt children, in the good way of the Lord, depart from it when they are come to age; yet there is ſuch a flexibleneſs in young ones, and ſuch an aptneſs to receive and retain the impreſſions of their holy education, that there's great hope it may abide by them all their daies. If it ſhould wear out, its uſually worſe with ſuch, then with thoſe that have been born and bred up in the dark; but there's hope it will abide.

2. Youth is more vigorous and ſprightly; of warm affection, and full of action; quicquid agit valde agit, there's life in its action: it is not clog'd with the infirmities, nor depreſs'd with the weakneſs and unweldineſs that creeps on with age. In this morning the Soul is free and freſh, the ſpirits are quick and lively, the edge is ſharp and keen, which in time grows more blunt and dull. We may now both act more for God, and taſte more of God; there would be more ſervice, and we ſhould find more ſweetneſs in it, did we begin betime, before our native warmth is cooled, and our edge turned.

What work do rude young men make in the world? how much ſervice do they to the Devil in a little time? laughing and mocking, drinking and gaming, rioting and revelling, giving themſelves to laſciviouſneſs, to work all uncleanneſs with greedineſs? what haſte do they make to undoe themſelves? how hot are they in their luſts, how heady in their wayes, how ſwiftly and violently does the torrent run down towards the burning [Page] lake? in how little time are the plants and flowers rooted out, which had been ſetting and nurſing up all their time, and how ſuddenly are their weeds ſprung up, and how rank are they grown? what might not this heat and activity have brought forth to God, had it been but ſet right? how greatly might God have been honoured, how much might Souls have been advanced, what a treaſure might have been layd up in Heaven, had the ſtream in this ſpring-tide been running towards God, as it hath been towards Hell?

You that have thus fooliſhly loſt your ſeaſon, and run out the flower of your dayes, oh be aſhamed and bewail your loſs; you that have yet your day before you, be warned, let others folly make you wiſe: know in your ſeaſon what a price you have in your hand.

O 'tis pity ſuch a treaſure ſhould be loſt and waſted: what is God, that he muſt have only the laſt and worſt? Sin and the world muſt have the firſt and beſt, and only the lees and dregs left for him, to whom all is due; the Devil muſt have our marrow, and if God will accept our dry and weary bones, that's all we ordinarily deſign for him.

Brethren, how many of our morning hours are already run out, and what hath the Lord had of them? how few early Chriſtians are there of us? who of us are there that came along into the vineyard, at the firſt hour of the day? we think the laſt hour the beſt, and enough for our work; ſoon enough to come into the vineyard, when we are going out of the world; we will not bear the burthen and heat of the day, but chooſe rather to come in the cool of the evening. Unworthy Spirits; [Page] weele firſt make our ſelves good for nothing, and then weele be the ſervants of God.

3. Young men have day before them: he that hath a long journey to go, had need ſet out early; he that hath much work to do had need be at it betimes: he that goes an Apprentice to a trade when he is old, is not like to do any great matter at it; either to get any great skill, or to make any great gain: they are never like to come to much, who are ſo long ere they come to any thing: the journey of a Chriſtian is long, vita brevis iter longum; the work of a Chriſtian is great. Young men, if you would come to Chriſt this day, the youngeſt of you would find work enough, to hold him the longeſt day he has to live: theſe ſtrong holds which have been ſo long a fortifying againſt Chriſt, will not be batter'd down in a day; your evil cuſtoms and evil habits which have been ſo long growing and rooting in you, will require time to be well changed and rooted out; grace and peace and aſſurance are ordinarily the fruits of many years labour and travail: when you have wrought your ſelves out of work, then wiſh you had ſtaid longer out of the vineyard.

3. The firſt time is the acceptable time. 2 Cor. 6. 2. Behold now is the accepted time, behold now is the day of ſalvation. The preſent ſeaſon is the bleſſed ſeaſon. [the accepted time] that is the time wherein you may be accepted, and which God will take well at your hands, if you will accept. Now you may be accepted, for behold he calleth you; tis a queſtion whether hereafter you may or no: if you will not accept to day, it may be God will not accept to morrow.

[Page] Its very acceptable to the Lord, he likes it, and takes it well at our hands that we give him a preſent anſwer: delaies are as unpleaſing to him, as they are dangerous to us: Wilt thou ſay, when he calls thee, ſuffer me firſt to go and bid them farewell that are at my houſe? yea wilt thou ſay, when he ſaies come and be my ſervant, ſuffer me firſt to go and ſerve my belly and my appetite, and afterwards I will be thine? ſuffer me firſt to get me an eſtate, to get more money or lands and then I will be for getting grace? how do ye think God will take ſuch an anſwer?

The Lord loves to ſee a willing people; of a ready and forward mind; that will offer up their firſt fruits unto God. Tis recorded to the perpetual honour of that good King Joſiah 2 Chron. 34. 3. That in the eighth year of his reign, while he was yet young, he began to ſeek after the God of David his father. He was but 16. years old, when he began to look heavenward; and you may perceive how well the Lord took it, by his recording the very year.

O it is a pleaſant thing to ſee the buds of grace putting forth in the morning of nature; to ſee men growing up in grace, as they grow up in ſtature; this is by ſo much the more beautiful, by how much the more rare and ſeldom found. A godly young man is a Jewel, that ſparkles forth a luſtre, among all the gravel and pebbles of the earth: what a vaſt difference is there, betwixt an humble meek ſober gracious young man or woman, and the rude proud wanton riotous brutiſh of that age? Old age is a crown, and this crown will be much more glorious, if it be deck'd with the flowers of the ſpring.

[Page] 4. If the Devil hath the firſt time, he'l endanger to have the laſt too. 'Tis ſeldome ſeen, that thoſe that paſs over their youth and their ſtrength, in the ſervice of ſin, do ever become the ſervants of God at laſt: thoſe that ſtand out againſt Chriſt, to their laſt day, do moſtly ſtand it out in their laſt day. How ſeldome do we hear of an old overgrown ſinner, ever prove a ſincere Convert at laſt?

The experiences of the Miniſters of the Goſpel do teſtifie, that the ſucceſs of their Miniſtery is ordinarily moſt upon the younger ſort; a twig is more eaſily bow'd, or pluck'd up, then an old tree: if thy heart be too hard for the Word, whileſt it is young and tender, how difficult will the caſe be, when its brawn'd and cruſted by age?

Zophar in Job, ſpeaking of an old ſinner ſayes, Job 20. 11. His bones are full of the ſin of his youth, which ſhall lie down with him in the duſt. Obſerve here theſe two things.

1. That age doth often pay the ſcores of youth; the pains of age are often the reward of the pleaſures of youth; the wantonneſs of youth is often revenged by the weakneſs and diſeaſes of age; mens aged bones do remember them of their waſted marrow. Sinners, though you think you can never fill your bellies with your luſts, while you are young, yet God will fill your bones with them when you are old; and 'twill be but a ſad meeting, when young ſins and old bones meet together. O what a ſtrange difference will there be betwixt feeling our aged aking bones, full of the duties of our youth, our prayings, watchings, faſtings, labourings and ſufferings, and having them fill'd with our youthful luſts and lewdneſs?

[Page] 2. Where ſin breaks its faſt and dines, it often ſups and lodges, it lies down with him in the duſt. If timely repentance do not lay thy ſin in the duſt, when thou art young, vengeance is like to lay it down with thee in the duſt when thou art old. [It ſhall lie down with him in the duſt.] A dreadful word; the meaning is, it ſhall never be pardoned, or done away, he ſhall carry his ſins out of the world with him, as he liv'd, ſo he dies.

'Tis ill having ſin thy bed-fellow; 'tis ill ſleeping one night in unrepented ſin; but O what will it be to have all thy wickedneſſes, thy companions in the grave? 'tis a wretched thing to live in ſin, but beware of dying in ſin: whileſt the Worms eat up thy fleſh, theſe Vultures ſhall gnaw upon thy ſoul.

Young ſinner, take heed of going on in the hardneſs of thine heart: If the Word of Life do not part thee and thy ſins, death ſhall not part you, the grave ſhall not part you: Death ſhall part betwixt thy body and thy ſoul, betwixt thy ſins and their pleaſures, betwixt thy ſins and their gains; but it ſhall never part betwixt thy ſins and thy ſoul, they die with thee, and are buried with thee, and they ſhall riſe with thee, and become the fuel of that fire that ſhall burn to the bottom of Eternity.

Well now at length what ſay you young men? when for God and the other world? when for wiſdome, ſobriety, chaſtity? when for Religion in earneſt? now, or not till hereafter? will you yet be ſo unworthy as to give your marrow to the Devil, and reſerve nothing but dry bones for the Lord? will you offer up your firſt fruits to Bacchus [Page] and Venus? will you burn out your Candle to light you on in your noyſome lewdneſs, and never be ſweet till you be conſumed into a ſtinking ſnuff?

How few are there that will hearken? what wild creatures, wild Aſſes Colts are the moſt of the youth of the earth? what a wanton waſtful luxurious looſe Age is this firſt Age? It cannot be ſaid, as to Iſrael, Jer. 2. 2. I remember the kindneſs of thy youth, and the love of thine Eſpouſals; but I remember the luſts of thy youth, the lewdneſs, and the madneſs, and the wantonneſs of thy youth; art thou willing it ſhould be hereafter thus ſaid to thee?

Remember now thy Creator, and ſee if that will not hold thee to another courſe. Doſt thou not want a bridle in this unruly age? what bridle but the memory of a God?

Remember that there is a God. Thou runneſt on thy courſe as the horſe ruſheth into the battel; thou art wilful and obſtinate in thy way, and wilt not be turned back; thou ſayeſt in thine heart, my tongue is mine own, my time is mine own, my eſtate is mine own, who is Lord over me? But remember there is a God.

Thou committeſt thy wickedneſs it may be in ſecret, thy way is in the dark, thou makeſt thy advantage of the twilight, and imboldeneſt thy ſelf with this, what eye ſhall ſee me? but remember there is a God.

Thou deſpiſeſt wiſdome as folly, thou hateſt inſtruction, ſeriouſneſs is thy ſcorn, ſobriety thy deriſion; thou makeſt a mock of holineſs, and laugheſt at the reproofs of thine iniquities: Bid [Page] thee be wiſe, and repent of thy wickedneſs, as good ſpeak to the wind, or the ſtones of the earth; tell thee of Death, or of Judgment, as good tell thee a dream: Let a Parent adviſe thee, let a Miniſter or a Chriſtian friend warn thee, and how are they either ſlighted or laugh'd out of countenance. But remember that there is a God.

Thou wilt know no other heaven but below; thou bleſſeſt thy ſelf in the earth, in thy pleaſures, in thy companions, and canſt fancy no other happineſs but thy fools Paradiſe; But remember that there is a God.

Remember that this God is thy Creator; and therefore thy Governour and Judge, to whom thou oweſt thy ſelf, and thy time, and to whom thou muſt give up thine account.

Remember and return to thy God; remember and repent; remember God, and then run on if thou dar'ſt, be a drunkard if thou dar'ſt, be a wanton if thou dar'ſt, be a worldling if thou dar'ſt. Remember thy God and repent.

Remember thy Creator [now in this day of thy youth.] If ever, why not now? Is not this the fitteſt time? Is not this the accepted time? May not this be the only time? How know'ſt thou but that this may be the Word of the Lord to thee, Now or never? Wilt thou never learn wiſdome till thy loſs teach thee it? Wilt thou never know thy day, till thy Sun be ſet? Young men, reckon not upon the evening, your Sun may be ſet at noon: Conſider what thou art to day; as one of the fools in Iſrael; a vile inſipid uſeleſs thing, the filth, the refuſe, the off-ſcouring of the earth; and if thou wouldſt not be found thus at thy dying day, let not [Page] this night overtake thee, before thou haſt run from thy ſelf, and thy ſins, unto thy God.

Such of you, Brethren, as have already return'd to the Lord, and accepted of his Grace; as have had the grace to conſecrate your youth to the Lord, Oh bleſs the name of God, bleſs him while you live and have any being. Who hath redeemed your life from death, and crouned you with loving kindneſs and tender mercies; who hath taken you out from among the dirt and rubbiſh, and made you poliſhed ſtones for his Temple; who hath cur'd you of your madneſs, and made you the children of Wiſdome; who hath ſeparated the precious from the vile, fetch'd you out from the rude Rabble, and thoſe Potſheards of the earth, wherein there is no pleaſure, and mark'd you up for his Veſſels of Honor: What day the Lord goes forth among the wild Herd, and takes out here and there one of the company, he ſaith, Theſe ſhall be for me; this young man, or this young woman ſhall be mine; they ſhall be mine in the day wherein I make up my Jewels; and for the reſt that will not hearken, let them run, till death ſeize upon them, and the pit ſwallow them up.

Yet ſay, young man, of which number wilt thou be? of the taken, or the left? wilt thou along after thy Creator? or wilt thou ſtay with thy companions? what wilt thou ſay to the Lord? Take me, or leave me? let me be thine, or leave me to my ſelf? let me this day repent and be ſober, or let me run mad ſtill, till there be no place for repentance? Conſider and be wiſe.

But to return to our matter in hand,

2. The circumſtance of his education. He had been [Page] bred up from a child, in a gallant Princely way; he knew not what belonged to a low eſtate: thoſe that never had much, forſake but little when they forſake all; 'tis but a ſhort ſtep from a little to nothing: he can take no great harm in a fall, who alwayes ſits on the ground; want will never much pinch thoſe who never underſtood plenty; 'tis no ſuch hard change, to be caſt from the Cottage to the dunghill: we poor little ones, if we had hearts, might ſay we have not opportunities, to leave much for God; 'tis thoſe who dwell on high, whoſe Mountains are exalted among the tops of the Mountains of the earth, and that have had their Neſt among the Stars, 'tis theſe are like to feel it, when they muſt take up their dwelling in the duſt; and this was Moſes caſe, from the height to the depth, from the height of eaſe and honour, to the depth of affliction and hardſhip.

3. The circumſtance of his Obligations. Pharaoh's Daughter had ſtrangely oblig'd him, had ſav'd his life, took him up an abject Infant, and adopted him for her Child, given him Princely breeding, and ſet her heart upon him as her own: and hereupon the ingenuity of his Nature could not but plead with him thus: Unworthy unthankful creature, what art thou meditating? whither art thou going? a running away from her, whoſe pity gave thee thy life? who pittied thee, and loved thee? who loved thee, and took thee in? who took thee in, and bred thee up? what art thou? what haſt thou, that ſhe may not juſtly call her own? and wilt thou thus requite that pity, love, bounty, which thou canſt never recompence? what a reproach wilt thou become, mark'd out for infamous, [Page] an unworthy, unthankful, diſingenuous, ill natur'd man? whither wilt thou cauſe thy ſhame to go? oh how would ſuch ſuggeſtions gall and gravel an ingenuous ſpirit.

Well, but Moſes breaks through all; let my fame be infamy, let me be accounted any thing, unworthy, unkind, fooliſh, or any thing that's worſe; God is worthy, for whoſe ſake I ſhould bear all this; and away he goes.

'Tis not the leaſt of temptations which lies on ſome mens ſpirits, and which unhappily keeps them from Chriſt, that they ſhall diſcontent their friends, diſoblige their dear Relations, ſeem to put a ſlight upon the love, and kindneſs, and deareſt reſpects of thoſe, whom they have lov'd as their own ſouls; if I take this courſe, if I fall into this uncouth diſcountenanced reproach'd way, what will they call me? how will they look on me? how ſhall I look my Father in the face, or my Husband, or my Wife in the face? what will become of the eſteem, and affection, and dearneſs which now I have with all my intimates, and acquaintance? what ſhall I be accounted? with whom ſhall I be reckon'd? how ſhall I bear up under thoſe evil reflections, and thoſe unworthy imputations, that I cannot but expect?

But now a reſolved Chriſtian will weigh the other ſide too: But how ſhall I look God in the face? how ſhall I look Chriſt in the face, if upon ſuch grounds I refuſe to hearken to him? who hath been ſuch a friend as God hath been to me? who hath loved me as Chriſt hath loved me? who hath done for me as he hath done for me? who hath laid down his life for me? who muſt ſave [Page] my ſoul from death? how ſhall I look God in the face, if this be all I have to ſay, I would have followed thee Lord, I would have hearkened to thee, but my Father and Mother would have been angry then, my Husband or Wife would have taken it unkindly, I ſhould have diſpleaſed my friends, they would have counted me a fool, or a mad man, or unkind, or unthankful, if I had hearkened to thee? Oh I remember what he hath ſaid, Mat. 10. 37. He that loves Father or Mother more then me, he that loves Son or Daughter more then me, is not worthy of me. He that forſakes not Father and Mother cannot be my Diſciple; therefore I have no more to ſay, my Friends are dear, my Husband is dear, my Wife is dear to me, I rejoyce in their love, and I would not their diſpleaſure, I would not worthily be counted unworthy, or unkind, or diſreſpectful, or undutiful to any of them; but God is more then all.

My friends, if you will go along with me, if you will to Chriſt with me, if you will be for holineſs with me, (and oh that you would) come along, let's along to Chriſt together, let me have your company to heaven; oh that I could pray you thither, oh that I could perſwade you thither, I love you ſo well, that I am loath we ſhould part companies; if you will go along with me, if I may be the Lords, and yet be yours, I am much more yours then ever; but if this be the condition of your love, you will love me ſo I love not Chriſt, you will be my friends, ſo the Lord be not my friend; you will reſpect me, and eſteem me, ſo I will deſpiſe and diſreſpect holineſs; you will be for my company, ſo I be not for heaven, [Page] or ſo I will not go ſo far, or ſo faſt that way; if this be the condition of your love, ſtay with us, do as we do, live as we live, be merry, be vain, take thy pleaſure, take thy liberty as we do, and we will love thee; if you will not love me on other terms, then farewell to you all, and to all your love: I have learn'd what this meaneth, he that loveth Father or Mother more then Chriſt, is not worthy of him; he that loveth favour or reſpect more then Chriſt, is not worthy of him; and till you can make it out, that you have oblig'd me, more then Chriſt hath oblig'd me; that your love will be better to me, then the love of Chriſt; that reſpect from men will be better to me, then acceptance with God, you muſt give me leave to run the hazard of loſing ſuch friends, whom I cannot keep without loſing God, and my ſoul.

4. Circumſtance. But when he went from Pharaohs Court, whither went he? when he left the boſome of Pharaohs Daughter, to whom did he joyn himſelf? why to a company of poor bondmen, that were labouring at the brick Kilns; and not to be a Taskmaſter, or Ruler among them; but to take his lot of ſuffering with them, chuſing rather to ſuffer affliction with the people of God, &c.

Now lay all theſe circumſtances together; Moſes that had been bred up, and liv'd in the Equipage of a Prince, and might have ſo continued; when he came to age, and underſtood what the advantages of worldly greatneſs were; when he had his ſenſes quick about him, and could make the higheſt experiment what the ſweetneſs of worldly pleaſures was, in the higheſt Spring-tide of worldly luſts and temptations; when 'twas high [Page] water without, and his youthful blood was moſt aflote within; when he had time before him, to make the moſt of the worlds favours; who had never known what an harder and lower condition meant; who had been ſo ſtrangly obliged, by ſignal favours, and could not but be ſtrongly prompted, from principles of ingenuity, not to ſlight ſuch favoures: in the midſt of all theſe temptations, for the ſervice of his God, and from his affection to his brethren, he voluntarily, not upon force but of choice, diſrob'd himſelf of all his glory, and eſpouſed the ſufferings of his brethren; eſteeming the reproach of Chriſt greater riches then the treaſures in Egypt. v. 27.

O brethren how may we be filled with wonder? and which of the two wonders are the greateſt, Moſes his ſelf-denial, or our denial of Chriſt? Moſes his comming off in ſo great a floud of temptations, or our being ſo ordinarily overcome in thoſe little temptations which daily occurre? how little is it that we do or can deny our ſelves in for Chriſt? what have we forſaken, or what are we willing to forſake for Chriſt? upon what inconſiderable termes have Chriſt and our Souls ſo often parted? what cheap duties will we not do? what cheap ſins will we not abate? what ſmall temptations are hearkned to, when Chriſt cannot be heard?

How often have we neglected to reprove a ſin, for fear of looſing a friend? how often have we neglected to ſpeak of God, for fear of diſpleaſing our company? how often have we denyed conſcience, that we might not deny our luſts? what ſinful pleaſures, that our hearts have been luſting [Page] after; what ſinful gains, that our eyes have been ſet upon; what pleaſant morſels, that our appetites have been craving, have we been able to deny them? how do we let conſcience lye at the mercy of every luſt? if luſt will but crave, it muſt be granted whatever become of conſcience.

If the name of Chriſt ſhould prevail no more in Heaven, then it ordinarily doth on earth; if God ſhould ſo ordinarily deny thoſe prayers, we offer up in Chriſts name, as we deny thoſe precepts, which in the ſame name are ſent down to us, we ſhould have as little hopes towards Heaven, as the Lord hath honour on earth.

We grudge, we murmur, we quarrel with God, if he deny us in any thing, croſs us in any thing, and yet how many denyals muſt he bear from us, and be patient? 2 King. 5. 13. If the Prophet had bid thee do ſome great thing, wouldeſt thou not have done it? how much more when he ſaith, waſh and be clean? If it had been ſome great thing the Lord had required of us; (that it is not) all we have is but a little: if it had been ſome great thing, twere a ſhame to deny it to God; but when ſuch little things can't be granted, not a word ſpoken ſometimes, in a whole day together; not an alms given, not a vain pleaſure abated, not a wanton faſhion laid aſide; not a proud look, or a froward tongue, or a wanton eye, or a greedy appetite reſtrained at his word; when we fail in ſuch little things, what ſhould we have done had we ſtood in Moſes his ſtead?

Brethren, when we are led aſide from a ſelf-denying, to a fleſh pleaſing life, we are ready to ſay to thoſe that reprove us for it, Oh you do not [Page] know my temptations; if you were in my circumſtances, you might have done the like. But you do know Moſes his temptations; and if you had had more of Moſes heart, you would not have complained ſo much of great temptations.

Beloved, you that dwell in your ſieled houſes, lodg in your warm, and eaſy beds, are clothed in your ſoft and coſtly raiment; fed at your full tables, cheared by the countenance and courteſies of your friends; compaſſed about with your accommodations of all ſorts; when you can chooſe rather a poor cottage, an hard lodging, rough or ragged garments, hungry meals, hard uſage, from friends and enemies; when you can chooſe all this, rather then ſin againſt Chriſt; when upon a little ſin, all your comforts might be continued to you, there's that ſelf-denial, that will prove, that you can live without being beholding to the world for its good will, or without fear of its ill will.

2. Contentment in greateſt ſtraits, Phil. 4. 11, 12. I have learned in whatſoever eſtate I am, to be content.

[In whatever eſtate] whether I have little or much, ſomething or nothing, ſtill content: contentment is the heart at eaſe, our well pleaſedneſs with our condition, without quarrelling at our lott, without murmuring againſt God, and without ſelf-tormenting vexations. Thoſe whoſe God is the world, cannot long be quiet: the world like the moon, waxes and wanes; the world like the Sea, ebbs and flowes; and the heart of the worldly is like their God, Iſa. 57. 20. The wicked are as the troubled ſea, that cannot be at reſt: when tis full ſea there's a little ſtand; but when the tide turns, away their reſt ſwims down the ſtream.

[Page] The world is too little when at fulleſt, to fill the heart; this Sea is to narrow when at broadeſt, to extend it ſelf paralel to our expatiating deſires, Iſa. 28. 20. The bed is ſhorter then that a man can ſtretch himſelf on it, the covering narrower then that he can wrap himſelf in it. The wide Ocean to the heart of man, is but as the narrow Seas; he can drink it up and be thirſty ſtill: when it hath ſpent its ſtore upon him, that's the voice, what no more? Is this all. But what is the world to content a Soul, when tis low water? What reſt can there be, when ever and anon the banks will be empty?

God is the ſame; enough and he changeth not: the manifeſtations of God are unequal; ſometimes bright and ſometimes dimmer; ſometimes he is ſeen, and ſometimes out of ſight: and hereupon there is ſometimes leſs quiet in the hearts of the Saints, then at other times; but whileſt the heart feels that God is there, there's no want. Diſquiets there may be, but tis not whither the world ebbs or flows, but whether God be preſent or abſent that makes the change upon the Spirit: let God be with me, and then let the world be with whom it will: let me have an houſeful or but an handful, tis all one as to my Soul contentment. A Chriſtian is as little beholding to the world for his contentment, as he is for his godlineſs; and that ſure is little enough: as he will be godly, without asking leave of the world, ſo he will be contented, whether the world will or no: godlineſs and contentment grow both together; as much as you find of the one, ſo much of the other: if contentment be but ſmall, godlineſs is not great; they grow both together, and the ſame root bears [Page] them both. Godlineſs comes down from Heaven, and never did contentment ſpring up out of the earth; they have the ſame fountain, both come from the Father of lights, Jam. 1. 17.

You that are ordinarily male contents, look to it that you be not ſtrangers from God; if there be any thing, yet ſure there's but little of God in you, that need ſo much of the world to keep you quiet: if this be it that can [only] ſtill you, look to it, this is ſtill your God. Oh what reſtleſs Spirits for the moſt part have you? never well, never at reſt: what's the matter? what is there wanting? what would quiet you? A better houſe? a greater eſtate? better trading? kinder neighbours? And can you not be content as you are? content without all theſe? muſt you be rich? muſt you have all to your mind, or you will ſtill be thus angry? go ſerve the world then, and take it for your God, ſay no more the Lord is my portion, if he be not enough to content you.

Contentment in God will be one of the beſt evidences of your conqueſt over the world: he is a Chriſtian of proof, that cannot be content with the world, and yet can be content without it: that cannot be contented with the world, when he hath moſt of it; and yet can be content when he hath the leaſt of it, yea can be content without it, if God be his.

If the world can content you, to be ſure it can command you; if you make it your pay-maſter it will be your task-maſter: whither will not men go, what will they not do for contentment?

Why run we ſo often from God, but for our contentment? what ſeek we in our fields, in our [Page] beds or among our companions, but our contentment? company to pleaſe us, pleaſure to content our minds? We miſtake the ground; contentment does not grow in any of theſe fields, but however, there we are digging for it; and we never bethink our labour for any thing that will promiſe us, Ile content thee for thy pains: this the world promiſes, I'le content thee, I'le content thee; and as long as we dare take its word, it has us ſure enough for ſervants: once find your miſtakes; hear riches ſay, 'tis not in me, hear pleaſures ſaying, 'tis not in me, hear friends ſaying, God help thee to a contented mind, we cannot, hear the whole world ſaying, theres no ſuch plant in all my gardens; thou mayſt go from plant to plant, from flower to flower, till thou haſt tryed all my ſtore, and never find contentment amongſt them all; tis in another field, in the other world, the paradiſe of God; ſend thy heart thither for it, purchaſe that field, and there dwell and ſatisfy thy Soul. Once hear every creature, every condition telling thee thus, tis not in me to content thee, tis from within, tis from above that thy contentment muſt come; and then, when thou ſeeſt that all the world cannot content thee, what wants of any thing the world hath will diſcontent thee? whatever it be the fruition whereof cannot content, its want need not diſcontent us.

O what a conſtant calm and ſerenity ſhould we feel in our ſpirits? what ſteadineſs would appear in our lives? what triumph over the World, and all its changes, did we feel this truth in our hearts? In God alone my contentment lies.

Oh how much below the excellency and the [Page] ſweetneſs of ſuch a life do we live? how hard to be pleas'd? how ſoon out of patience? what a ſmall matter will put our hearts upon the Rack? Some there are that are ever male-contents, there's no condition that can keep them quiet, if they be the greateſt Candidates of Providence, they are ſtill murmuring; they not only know not how to want, or to be croſs'd, or to be in ſtraits, but neither how to abound; they are never well f [...]ll nor faſting, but will be ſtill picking quarrels, even with their moſt plentiful and proſperous ſtate; they will be vexing and fretting themſelves for they know not what, though they can ſcarce tell what they would have more, or otherwiſe then they have, yet they are angry that 'tis thus; what pleaſes them to day, they nauſeate to morrow; theſe are their own peſts, the moſt miſerable of men.

But vvhen vve are in ſtraits indeed, vvhen Providence does frovvn upon us, and keeps us lovv and ſhort of vvhat our minds deſire, then hovv fevv of us can ſay, It is well?

Brethren, look not on diſcontent as a little evil; that vve ſhould count it but a ſmall thing for God to ſave our ſouls, unleſs he vvill pleaſe our ſenſes; that vve ſhould count it but a ſmall thing, that God ſhould give us our lives, unleſs he alſo give us our vvills; as if nothing vvould pleaſe us, unleſs the Lord vvill ſet us on the Throne, and let us carve for our ſelves, and be Governours of the vvorld.

A diſcontented perſon ſayes, 'Tis but little that God hath done for me, 'tis but little that God hath given to me; he hath but given Chriſt to me, [Page] he hath but pardoned my ſins, he hath given me nothing but Heaven and everlaſting glory; what Blaſphemy is here? Ah Wretch! doſt make a But of Chriſt, a But of Pardon and Salvation? thou haſt reaſon enough to fear, that Chriſt and Life is none of thine, who makeſt ſo little account thereof.

Think not that miſchief little which diſcontent will bring forth; how great things will this little thing do? Whence are all our wandrings from God after ſin, after vanity, but from a preſent diſcontent with our condition? whence is envy? whence is covetouſneſs? whence are frauds, oppreſſions, robberies, but from hence, that we are not content with our own? Whence is that luſting and running out after fleſhly liberty, after unlawful pleaſures, after an eaſier and looſer life, but from this, that we think to mend our condition, and to make our ſelves happier then Religion allows us to be.

Is that little, which makes God little, and Chriſt little, and the everlaſting Kingdome little, and ſends us to the Devil to inlarge our quarters which God allovvs us?

To cloſe up this, I ſhall give you a ſhort and more diſtinct vievv.

1. Of the evils and miſchiefs of diſcontent.

2. Of the excellencies and ſvveetneſs of contentment.

1. The evils and miſchiefs of diſcontentment (as hath been already in part hinted) are theſe follovving.

1. It denies Gods ſufficiencie; it ſayes, In the fulneſs of [his] ſufficiency I am in ſtraits. Diſcontent argues want, or elſe

[Page] 2. It impeaches Gods goodneſs and bounty. Whatever is with him in the houſe, yet there's no good houſe-keeping: If in my Fathers houſe there be bread enough, yet he keeps me ſhort enough, I have but little, the Lords hand hath been ſhortned to me.

As we go along, conſider Brethren, whether you would not be aſhamed thus to ſpeak; and yet is not this the voice of your diſcontented hearts? If God ſhould challenge us, as he did Iſrael, Jer. 2. 5. What iniquity have ye found in me? Or as Micah 3. 6. O my people what have I done to thee, wherein have I wearied thee? how have I uſed thee? Come forth, teſtifie againſt me. Or as Pharaoh ask'd Hadad, 1 King. 11. 22. What haſt thou lacked with me, that thou wilt be gone? If the Lord ſhould ask us thus, Diſcontent would anſwer, Yes I have lacked, thou haſt been an hard Maſter to me, thou wilt not let me have my will; this I have lacked, and that I have lacked, I have been ſtraitned in the Lord, he hath been a Wilderneſs, and a Land of darkneſs to me. Though Conſcience muſt ſay with David, The Lord is my Shepherd, I want nothing, yet this male-contented heart will ſtill be complaining.

3. Hereupon it rebels, and will not ſtand to Gods allowance: When God will not ſatisfie, we fall to ſharking and ſhifting for our ſelves: Diſcontent with our lot (as I ſaid before) lies at the bottom of all our unlawful carving for our ſelves; hence is covetouſneſs, hence is fraud, oppreſſion, &c. becauſe we are not content with Gods allowance.

4. It diſgraces godlineſs. Whatſoever is boaſted [Page] of it, that its wayes are the wayes of pleaſantneſs, and all its paths are peace; that the merchandiſe thereof is better then ſilver, and its gain then gold; that its a tree of life; that length of daies, riches and honours, attend upon it; as Prov. 3. Whatever the Scriptures ſpeak, and mens mouths ſpeak, of the excellencies, the ſweetneſs, and ſatisfaction that a godly life brings in, a diſcontented heart denies all, and tells the World there's little in it: Peace, and joy, and gain, and ſatisfaction, where is it? there is not enough to keep the heart in any tolerable quiet; there is not enough to ſtill the ſoul from murmuring and complaining: What do our diſcontents ſpeak leſs in the ears of the World?

5. It is its own plague and puniſhmont; it eats out and devoures the good and the comfort of all we have: the want of Mordecai's Cap and Knee, made all the honour that Haman had in the Kings Court, to be as nothing to him. Ahabs whole Kingdome could not keep him in health while he wanted Naboths Vineyard. Diſcontent is ſuch a ſickneſs of the heart, as makes it diſreliſh whatever elſe it hath to delight and pleaſe it.

Diſcontented perſons are apt to think, that all their troubles are from without, one thing is wanting, and another thing is amiſs; as he that hath a tender foot complains of his ſhoe, 'tis too ſtrait, or too hard; or as a ſick man of his meat, or his drink, or his bed, his bed is hard, or not well made, his meat is not good, or not well dreſs'd; but the fault all the while is in his foot, or his ſtomach, in his weakneſs and wearineſs; his tender foot makes his ſhoe wring, his ſick ſtomach makes his meat unſavoury, his weary bones [Page] make his bed uneaſie; 'tis this evil ſickneſs of thine heart that makes thee angry with thy ſtate, and makes the very comforts of thy life uncomfortable to thee; this thou wanteſt, or that thou likeſt not, and that vexes thee; why if this want were ſupplied, and that vexation were removed, thy ſickly heart would ever find ſomething or other to torment thee; thou wilt never want a plague whileſt thou carrieſt this evil heart about thee.

6. It Idolizeth the world, and argues captivity to it: What, could the World do, if thou hadſt it, that which God cannot do without it? Could the World content thee? or canſt thou not find contentment when any thing of that is wanting? who then is thy God?

2. The excellencies and ſweetneſs of contentment.

1. There is a chearful ſubmiſſion in it; a reſting in Gods allowance, and a well-pleaſedneſs with our condition; let the Lord deal out to me, and keep back from me whatſoever he will; its the Lord, let him do whatſoever ſeems him good; God is pleas'd it ſhould be thus, and therefore I am pleas'd. O what a ſweet life were this? all the perturbations of our lives ariſe from the claſhing of Gods Will, and our wills; when ours is ſwallowed up in his Will, then there's reſt: Nothing comes amiſs to us, there's nothing to grieve or offend, when we like what ever God wills.

Brethren, this we pray for, Thy will be done: this we profeſs, Not my will, but thine; and when our hearts conſent that our prayers ſhould be heard, and will come in and ſubſcribe our Petitions, how ſweetly will all run on: When we can [Page] heartily ſay, Not my will, but his be done, we ſhall be alſo able to ſay, Becauſe his will, mine is done.

2. There is ſatisfaction in it; ſatisfaction with God, Prov. 14. 14. A good man is ſatisfied; ſatisfied from himſelf, from within him: God is within him, and thence his ſatisfaction; there's no true contentment, but what's bottom'd on God: Thou haſt many wants, and many wiſhes, and many hopes; if theſe were once anſwered, then thou thinkeſt all would be well: No, no, it would not do; if thou hadſt thy wiſh, and thy hopes, there would ſtill be ſomething wanting till thou comeſt to take up with thy God: When thy ſoul can dwell at eaſe in the midſt of ſtraits and wants, that's a ſign thou haſt taken God as thy ſufficient portion.

3. Independence from the world; I mean wholly, as to matters of Religion and Conſcience: thou canſt now be happy with, or without the World, and he that can be happy with, or without it, can be holy which way ſoever the world goes; as long as thou canſt be content, thou wilt dare to be conſcientious. For

4. Its an Antidote againſt temptations: 'tis the hungry Hound that follows his game, when he's full he will not hunt: When thou findeſt this ſelf-ſufficiency, thy ſoul will not bite at the Worlds baits.

5. Its its own reward: Its both our duty, and our comfort. Let us be content, this is one of thoſe Commandments, [In] keeping whereof there is great reward: this is the ſweet of thy life, contentment: this is the ſauce of thy meat, the ſugar of thy cup, the crop, the cream of all thy enjoyments.

[Page] Oh Chriſtians, Would you be happy? be content, and you are happy: Would you not be in want? be content, and you have enough? Would you not be poor? be content, and you are rich: Would you have your houſes, and your buſineſſes, and all your concernments, according to your mind? be content, and it is done: Would you be free from trouble, and paſſions, and perplexities of mind? be content, and they all vaniſh: Would you live at hearts eaſe, and carry all things ſweetly and ſmoothly on? be content, and then ſoul take thine eaſe: Would you be content? I, there's the difficulty; this would heal all my ſores: But how ſhall I be content? ſeek not for it here, in any thing below thee, or without thee, ſeek for it within, ſeek it from above, take up with God, and in him thou ſhalt find reſt.

Only that you may find contentment in God;

1. Make God your own: Look not for content in the World, and look not for content in God, without a propriety in him: Look not for content, and dare not to be content without God: It is a ſhame not to be content with God, but it is a madneſs to be content without God, and an intereſt in him. May be ſome of you will ſay, I thank God I am none of theſe male-contents, I am of a ſedate and quiet ſpirit, I am well pleas'd with my ſtate; what, and yet a ſtranger from God? Is God none of thine, and yet content? Its well with thee to day, but where mayſt thou be to morrow? Is it no matter where? Will theſe bubbles and ſhadows, will Death and Hell content thee? art thou content to go down into the Pit, and periſh everlaſtingly? God would not have thee to [Page] be patient of his wrath, much leſs to be contented. Oh Brethren, let your ſpirits boil up, while you will, into the higheſt extremities of impatience, under ſin and wrath; how can you be quiet, whileſt God is angry? beware of having one good thought of your ſtate, ſuffer not your hearts to have one hours reſt, till God be yours: make God ſure, and then be content with any thing, but dread that contentment that is where God is not, Pſal. 16. The Lord is my portion,—the Lord is at my right hand, therefore mine heart is glad, ſaith the Pſalmiſt: But wilt thou ſay, The World is my portion, the Lord is not my portion, yet my heart is glad?

2. Advance in godlineſs. What is God to the contenting of a ſoul without godlineſs? you can neither underſtand, nor taſt of God, without godlineſs: Contentation ariſes from communion; and by how much the higher our communion with God, by ſo much the more full our contentment. Godlineſs is the proof of God, of his riches and ſatisfying excellencies, Rom. 12. 2. Be ye not conformed to this world, but be ye transformed by the renewing of your mind, [that ye may prove] what is that good and acceptable and perfect will of God. You that are but young beginners in Chriſtianity, you yet but little know what a treaſure the Lord is; no man knows but he that hath it, and no man hath much of this treaſure, but he that's rooted and grounded in the love of God, and raiſed and inlarged in the experimental exerciſes of godlineſs. 1 Tim. 6. 6. Godlineſs with contentment is great gain. When godlineſs riſes ſo high, as to bring in contentment, (a little will not do it) then you ſhall [Page] find it great gain. Never look to find the gain of godlineſs, but according to the proportion you find of contentment, and never look for great contentment, nor count that content you have any great vertue, where there is but little godlineſs.

3. Patience in the greateſt diſtreſſes: Patience (as I have elſewhere noted) is the fleſh mortified, and the fleſh mortified is the world vanquiſhed: the fleſh, while it is alive, will quickly feel; and when it ſmarts, twill kick and fling, and put the whole Soul into a combuſtion: when the world with all its fury, either cannot make the fleſh to ſmart, or not ſo, but that the Soul can bear it and ſtill keep quiet, there's patience. When the world hath not only made ſome lighter onſets, by its vollies of reproaches and mockings; but perſecuted us to Bonds and Impriſonments, prepared for us its inſtruments of death, and forced us to reſiſt unto bloud; when ſcourging, and ſtocking, and ſtoning, and ſtarving, and ſawing a ſunder, as twas the caſe of thoſe believers, Heb. 11. are all put to it and not pleas'd and cannot force a murmuring or repining thought againſt God, nor an unworthy reflection on thoſe holy wayes which have coſt us ſo dear: but the Soul ſtill keeps ſilence; and with our Lord, Iſa. 53. we lye as lambs dumb before the ſhearer, yea before the butcher, when we are in ſuch great patience in ſo great ſufferings; when the world hath done its worſt by us, and yet cannot have its will of us, there's the victory, ſhall I ſay? nay there's the triumph of faith over the world.

4. Humility in the height of honour: When the world can neither depreſs nor ſinfully exalt us, [Page] neither ſink nor ſwell us; when it can neither beat us on the lower ground, nor on the pinnacle of the Temple.

Some Chriſtians have been highly exalted in the world; have been raiſed from the duſt to ſit with the Princes among the people: have been numbred among the great and the honourable; and made to ride on the high places of the earth. Joſeph from the Priſon, is lifted up to be the ſecond in the Kingdom; Mordecai, from the threſhold of the Kings houſe, to be the man whom the King delights to honour; David from the ſheepfold to the Throne.

Others have had the nobler advantages of inward worth and accompliſhment. Moſes was learned in all the wiſdom of the Egyptians. Paul brought up at the feet, and furniſhed with the learning of Gamaliel; too great a diſputant for the Philoſophers of his age. Apollos an eloquent man and mighty in the Scriptures.

Others have been had in great renown for their noble acts and mighty works which they have done. How was it with David upon his ſlaughter of the Philiſtine, with Daniel upon his interpretation of the Kings dream, with the Apoſtles ſometimes upon the miracles that they wrought?

Such a ſtate as this, a ſtate of honour and renown, is a keen weapon in the hand of the world whereby it often ſtabs the Soul of all vertue and grace: thoſe that are blown up to the top of the mountains, are often blown away by the winds of pride and popular applauſe

Thoſe who can keep humble in ſuch heights, whoſe hearts ſtill keep their dwelling on the lower [Page] ground, who are little ones in all their greatneſs; little in their own eyes, and willing to be little in the eyes of others; who can take their crowns, and their garlands that are ſet on their own heads, and tranſlate them on the head of their Lord; who account it their honour to decreaſe to his increaſing; here are the perſons whoſe humility ſignifies ſomething.

What is it to be humble, when we have nothing whereof to be proud? to be low when we cannot climbe high? when the conſcience of our poverty and penury, that we have no worth in our ſelves and are of no value with others, checks every aſpiring thought? what is it not to boaſt, when we have nothing nor have done any thing whereof to boaſt? Some are ſo fooliſh, as to be proud of meer conceits; to dream themſelves ſomething, and then to be proud of their dreams; but thoſe that are not thus madly proud, what great matter is it if they be not?

When there is ſtore of fewel for this luſt to feed upon, and the bellows of popular breath blowing it up, and yet it burns not, this is ſomething. Doſt thou not know thy ſelf what thou art, and what thou haſt, and how thou art eſteemed? every one loves thee, and admires thee, and applauds and ſpeaks well of thee, and thou haſt merit enough in thee to deſerve it all; why ſhouldſt thou not accept of all this reſpect, and be of the ſame mind with all that know thee? why ſhouldſt thou not think as well of thy ſelf, and prize thine own worth, and know thine own place, as well as they? Then to have all check'd and repell'd with ſuch thoughts as theſe; But who am I that I ſhould lift up my ſelf? what have I that I have not received? I have wiſdom, [Page] I have ſtrength I have riches, but whoſe are all theſe? are they mine own? of mine own getting? Have I done any thing more then others, through whoſe ſtrength was it? in whoſe name was it? this is humility indeed.

Act. 3. 12. Why look ye on us ſo earneſtly? The Apoſtles, Peter and John, had done a great cure upon the lame man, and the people were greatly taken with it; they ran together to ſee theſe men, and wondred at them, and the cure which they had done; Theſe are ſtrange men, Gods rather then men, by whom ſuch a mighty cure was wrought. But behold, they are not at all tranſported with the peoples wonderment, nor will accept of their applauſe; Ye men of Iſrael why look ye ſo upon us, as though we by our own power had made this man to walk. You are miſtaken in us, we are not the men you take us to be; we could no more have cur'd this man by our own power, then any of you could have done; wonder not at us, give glory to God, give glory to God; God hath magnified his Son Jeſus; 'tis his name, and through faith in his name, by which this man is made whole.

4. 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, [Page] Acts 17. 11. they were more noble then they of Theſſalonica, [...]—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 [Page] for 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 [Page] done; 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 [Page] be 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[Page]from 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 [Page] lift 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?

[Page] Are 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 [Page] novelty; 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. [Page] 73. 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 [Page] the 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 [Page] the 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 [Page] bloud; 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] [Page] alone, 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, [Page] and 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; [Page] that 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 [Page] times 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.

[Page] Be 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 [Page] thee, 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.

[Page] Though 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 [Page] joys 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 [Page] will 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 [Page] after 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 [Page] thee 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.

[Page] 2. 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 [Page] prove, 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 [Page] remedy 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.

[Page] Put 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 [Page] God, 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 [Page] with 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 [Page] preach 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.

[Page] Its 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 [Page] be 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 [Page] hopes 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 [Page] and 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 [Page] dwelling 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 [Page] you 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 [Page] knows 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 [Page] in 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 [Page] of 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 [Page] the 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 [Page] nothing 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 [Page] two 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 [Page] heart? 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, [Page] that 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 onely [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.

[Page] But 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 [Page] ſafety 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 onely 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 [Page] hear 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.

[Page] What 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 [Page] I 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.

[Page] In 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, [Page] whatever 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 [Page] Profeſſors 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, [Page] when '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[Page]for 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;[Page]they 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 [Page] rejoyce 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 [Page] heart, 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 [Page] the 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.

Friends, if you do not yet fall a weeping for your ſelves, for your hypocriſie, your carnality; for your ſelf-ſeeking, and ſelf-deceiving, my ſoul weep thou in ſecret for them: Oh that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for you, till either this earth be thrown out of your hearts, or the name of Chriſt out of your mouths: O for more of the Goſpel, or for leſs; for more of the power, or nothing of the name; for more of its holineſs, or leſs of its hopes, and boaſtings; come ye and be crucified to this world, or talk no more of the Croſs of Chriſt.

Oh how many enemies hath the Croſs of Chriſt made him! oh how few friends have the ſeverities of Chriſt left him? are thoſe the friends of Chriſt, who are the enemies of his Croſs? are you the friends of Chriſt, who are the intimates of the world? will profeſſing, and praying, and hearing, baptize ſuch into the name of Diſciples? If lying, and promiſe breaking, if ſerving of bellies and ſatiating of appetites, if pride, fulneſs of bread, and abundance of idleneſs, or abundance of labour, a little tip'd over with a [Page] ſilver tongue, be the marks of Diſciples, we may find them walking on every ſide, whole Towns, whole Countries of them: if theſe may be reckoned for the ſeed, how great an herd would the little flock become? if thoſe Swine that are rooting in the earth, or wallowing in the mire, muſt go all for Lambs; if theſe Senſualiſts, and earth-creepers muſt all be thrown into the number; if the wiſe of the world, Polititians and Projectors, muſt all paſs under the ſame name, to what a bulk would the Body of Chriſt ſwell? But if all theſe, theſe ſpeckled and ſpotted, muſt be ſet aſide as none of the ſheep, oh what a ſmall parcel will there then be left: If of earth-worms and Epicures it muſt be ſaid, theſe are not they, the next word may almoſt be, where are they to be found?

But be not deceived, God is not mocked; as you ſow, ſo ſhall you alſo reap; your ſowing to the fleſh, even while you boaſt of the ſpirit, is conviction enough whoſe you are, and what your end will be, whoſe end is deſtruction.

Ob. But I mean not for all this, to caſt away my confidence; God forbid that I ſhould think, that I have profeſſed in vain, that I have heard, and pray'd, and believed all this while in vain; I know whom I have believed, I feel that I love God, and I am perſwaded that nothing ſhall ſeparate me from the love of God, which is in Chriſt Jeſus our Lord; whatever corruptions I have, yet the ſpirit witneſſes with my ſpirit, that I am the Child of God, I am ſealed by that holy ſpirit unto the day of Redemption, and I will not caſt away my confidence.

Sol. The meaning of all theſe good words may [Page] be no more but this, you will hold your Opinion againſt the greateſt evidence of Scripture and Reaſon: For what is that which thou calleſt the witneſs and the ſeal of the ſpirit, but an Opinion of thine own; a voice within thee, or a ſtrong perſwaſion of thine own heart, that thou art of God? which becauſe it is atteſted by ſome gifts of the ſpirit, and ſome affectionate workings of thine heart, at times, heavenward; thou takeſt to be the voice of the Divine Spirit, though it be never ſo contradictory to the Word of God; and ſo wilt hold thy confidence, notwithſtanding what the Word ſpeaks to the contrary.

But that thou mayſt no longer thus deceive thy ſelf, know and conſider,

That the Spirit witneſſes and ſeals in this double way,

By being the mark of the Lord upon us.

By being the light of the Lord in us, whereby we come to diſcern the mark of the Lord upon us.

1. By being the mark of the Lord upon us, 1 Joh. 3. 24. he that keepeth his commandements, dwelleth in him, and he in him, hereby we know that he abideth in us, by the Spirit which he hath given us. By the Spirit we are to underſtand, the graces of the Spirit; that holineſs and heavenlineſs of mind, which the Spirit hath wrought upon us. The ſpirit of God forms us into his own likeneſs, and this image of the Spirit is Gods mark upon us.

As mens, ſo Chriſts ſheep may be known whoſe they are, by their maſters mark upon them: whoſe mark is an earthly mind? Is it of Chriſt, or is it not the mark of the God of this world? Holineſs [Page] and ſpirituality is the mark of Chriſt, earthlineſs and ſin is of the Devil. To whom does thy Soul belong? The Spirit, thou ſayeſt, witneſſeth that thou belongeſt to God; I but whoſe mark is it that is upon thee? is this covetouſneſs and greedineſs upon the world, is this lying and defrauding, this unrighteouſneſs and unmercifulneſs, which the world can ordinarily command thee to, is this the mark of God or the Devil? the Devil is this thy maſter, for behold his mark ſtill upon thee.

It's true Chriſt buyes all his ſheep out of the Devils flock; but whatever ſheep he buyes and brings home, he ſcrapes out the old, and claps on his own mark upon it: and though there be ſome prints of the old yet remaining, (till we have put off fleſh ſome dirt will ſtick) yet the new mark which Chriſt hath ſet on, now carries it.

Say not thou art ſeal'd with the Spirit, whatever thy comforts or confidences have been, unleſs thou ſeeſt his mark upon thee; ſay not thou art mark'd by the Spirit, whileſt the Devils mark [an earthly mind] is the moſt viſible and conſpicuous upon thee.

2. By being the light of the Lord within us, whereby we are able to diſcern our Lords mark upon us, 1 Cor. 2. 12.

The Devil ſo amuſes and deludes Souls, that they often know not what to make of themſelves; but conclude themſelves to be quite another thing then they are: and this he doth by this threefold device; by

Counterfeiting Chriſts mark,

Pulliating his own mark,

Blurring and blinding the mark of Chriſt.

1. By counterfeiting Chriſts mark, and ſetting it on his own ſheep. Chriſt marks his ſheep eſpecially in the heart; that's the throne of the Spirit, that's the ſeat of Grace, the heart; the Devil can do ſomething to the counterfeiting of this; he can make common grace look like ſaving grace, he can paint the face of a Saint upon the heart of a beaſt.

But he can more eaſily diſſemble the outward marks of Chriſt. Chriſt hath his outward marks; his earmark, Joh. 10. 27. My ſheep, hear my voice. His mark in the forehead, the owning or confeſſing of Chriſt before men, Luk. 12. 8. He that confeſſeth me before men him will I confeſs before my father which is in Heaven. His mark in the mouth; he circumciſes their lip, and makes them a people of a pure language, Zeph. 3. 9. All theſe the Devil can counterfeit with more eaſe: he can bring his ſheep to hear Chriſts preaching: he can bring them to own and confeſs Chriſt before men: he can teach his to pray, and to be expert in the language of Diſciples: and when he hath done thus, then he tells them, ſee thou art one of Chriſts; for behold thou prayeſt, and heareſt and confeſſeſt Chriſt; and what are theſe but Chriſts marks upon thee; when whatever is upon the tongue or the forehead, the image of the Devil is ſtill upon the heart,

2. By palliating his own mark: Chriſts mark upon thee? I but whoſe is that, this earthly mind, that ſtands above it? O he hath a device for that too: he hath a cloke for covetouſneſs: 'tis but providence, [Page] or good husbandry; nay this gain is godlineſs: all this carking and caring and drudging for the world, is but in obedience to the will of God, to provide things honeſt in the ſight of all men. And in this the Devil is ſo damnably ſucceſsful, that it is one of the hardeſt tasks, to help poor worldlings to the ſight of what's under this cloke, though all that know thee, do ſee that thou art an earthworm, yet thou wilt not be brought to ſee thy ſelf.

And as the Devil thus deceives his own, ſo he diſtreſſes the Saints,

3. By blurring Chriſts mark that it cannot eaſily be ſeen, or known to be his. As he can make a meer paint look like ſincerity, ſo he can make ſincerity look like hypocriſie: as many carnal confidents bleſs themſelves in the opinion of their uprightneſs; ſo many mortified, broken, upright hearts condemn themſelves for hypocrites: though Chriſt be in them, and hath ſet his ſeal upon their hearts, yet the Devil raiſes up ſo many black miſts, of melancholique thoughts and fears, that they cannot ſee what there is of Chriſt in them; and thereupon they judge very ſadly of their caſe. I doubt I am an hypocrite, and none of Chriſts, for what is there of the grace of Chriſt found in me?

But now the Spirit of the Lord; as it works grace in the heart, ſo it gives light to the eye: it brings mens perſwaſions and opinions to the word, and compares them with that; it ſearches the ſcriptures, and ſhews the Soul what Chriſts mark is; it irradiates the heart, and ſhews the very ſame mark which is written in the word, ſtamp'd upon the Soul, and thereby eſtabliſhes it in power; if there be no ſuch mark found there, but the quite [Page] contrary to it, the peace that's ſpoken is not of the Spirit of God, but of the Devil.

Worldly profeſſour, doſt thou not ſee the ſcripture death-mark upon thee? or if thou doeſt not, does not every one that knows thee, behold it? Doth not this earthly mind, appear upon thy forehead, upon thy tongue, upon the palms of thine hands, and the prints of thy feet? may not thy love of the world be read in every look, in every word, in every line of thy life? and wilt thou yet ſay, it's the Spirit of the Lord that ſpeaks peace to thee? whoſe mark is this [they mind earthly things?] of them that are ſaved, or of them that periſh? and is not this the moſt proper character that can be given of thee? ſee and take more perfect knowledge of thy ſelf: canſt thou not ſee? haſt thou received the Spirit, and yet not ſo much light, as to diſcern betwixt earth and Heaven?

Is the Lord divided; and become contrary to himſelf? do not his hand and his ſeal agree? does his word write this man no child, and is that his Spirit that calls thee, a child of God? once again, ſee and compare the writings; that in the word, and that in thy heart; and if the voice within thee be not according, call it not the witneſs of the Spirit, but the falſe witneſs of the Devil.

If thou wilt yet underſtand thy ſelf no better, (it's much to be feared, thou wilt not; there's too much duſt in thine eye, for thee to ſee it,) If thou wilt not ſee it, yet there it ſtands written upon thee in moſt legible characters, a minder of earthly things, whoſe end is deſtruction.

But beloved, I am perſwaded better things of you, to whom I am now ſpeaking; even you of little faith; [Page] though it may be of a great name: yet with you alſo muſt I plead a while, and tell you from the Lord that I have ſomewhat againſt you: and oh were it but a little ſomewhat, that I have to ſpeak, even againſt you: but ſure, there is very much to be ſpoken, unleſs you will ſave me the labour, and ſpeak againſt your ſelves. So much may be ſaid, as if it be duly conſidered may take you down many rounds lower then you imagine your ſelves to have aſcended? how few of you that are riſen with Chriſt, but are too often letting your affections run down again to this earth? who though you have really counted this earth but dung, yet are too greedily gathering up this dung into your boſomes; that have your hands full and your mouths full of this dung and much more then you are aware of it is ſtill in your hearts; that are not able to looſe what you have accounted loſs. In whom though Chriſt may be really formed, yet there appears little conformity, to his life or death. To whom though it hath been long ſince ſaid, Lazarus come forth, yet to this day you have ſcarce gotten your heads above ground: whoſe bellies creep upon the duſt, whileſt your eyes and your hopes are in Heaven: in whom there is ſuch a mixture of fleſh and Spirit, that it's hard to diſcern, which hath the predominance: whoſe hearts ſeem ſtill ſo divided betwixt Chriſt and the world, that no body that knows you can tell which hath the better part; whoſe time, and whoſe care, and whoſe labour, run out ſo much on things below, that without ſome great charity, it may be judg'd your hearts are there alſo: And yet, by ſome clearer inſight into the myſteries of the Goſpel; by [Page] ſome affectionate intercourſes with God in your ſecret receſſes and retirements from the world, by your ſerious heats and inlargements in your duties with others, by ſome taſtes and reliſhes of the pleaſure of ordinances, by ſome raptures of joy, and the ſeeming ſerenity and uncloudineſs of your ſpirits, by not conſidering what abatement the carnality and earthlineſs of your courſe muſt neceſſarily make upon you, are grown to an hope and opinion that you are the highly favoured of the Lord, and his greatly beloved.

But do you not bluſh then at your unworthineſs? are you not aſhamed that ſuch love, and ſuch hopes, ſhould no more wean your hearts from theſe breaſts of vanity, from which you ſuck nothing but filth or froth? that you ſhould defile ſuch an heavenly treaſure, by lodging it in ſuch earthen veſſels; that you ſhould ſo diſgrace that divine portion which you count is yours, as that it ſhould not be enough for you, but leave you as hungry as if you had no God, nor hope in him? that you ſhould ſo diſgrace your Fathers table, by your unnatural appetite after coals and dirt? Is your profeſſion that God is your happineſs, your treaſure, your all, Is your none but Chriſt, come to more then this? Hath your covenanting with God, for renouncing the world, mortifying your fleſh, denying your ſelf, brought forth no better fruits then theſe? Oh the impudence and diſingenuity of our hearts, that can carry the conſcience of ſuch treachery before the Throne of Grace, without ſhame and conſternation; how can you lift up your face before the Lord, without hanging down the head?

[Page] Nay, do you not fear that [your] hearts alſo have deceived you, and that matters may not be ſo well with you as you ſometimes conclude? that your hopes are but deluſory, that your joys are but dreams, and all your comforts are but the lying divinations and propheſies of your own deceived heart? Is it out of queſtion with you, that you are riſen with Chriſt, and aſcended with Chriſt when theſe hearts are gotten no further up out of their graves?

Believe it Chriſtians, the ſeverities of Religion, will be a ſurer teſtimony to you, then all its ſuavities: an humble, patient, contented, ſelf-denying, mortified Chriſtian, under all his doubts and fears, under all his complaints of darkneſs and deadneſs, is fairer for heaven then you all.

Thoſe are the joys of faith, which ſpring up out of the ruines of carnal joys; thoſe are the genuine comforts, and delights of the Saints, that ariſe up out of the aſhes of earthly delights; thoſe are the confidences of true believers, which grow out of their contempt of the world; then will the world think better of our Religion, and then may we hope better of our ſelves, when the joy of the Lord is our ſtrength, and the joys of the earth are ſtrangers to us, and deſpiſed by us.

Oh Brethren, let us no longer diſhonour our God, nor delude our ſelves; let not the world any longer ſay in our reproach, theſe men are even as we: Let them ſee that our ways are not as their ways, that our joys are not as their joys, and then they will know, our hope is not as their hope, our Rock is not as their Rock.

[Page] Children of the Kingdome, (if I may be bold to call you ſo) where is the proof of your heavenly extract? where is your fathers ſpirit? how can you be patient with your ſelves, whileſt you are ſuch degenerate plants? how can you ſatisfie your ſelves, that you are the genuine off-ſpring of God, when ſo unlike your father? how can you without weeping, behold the glory of theſe later Temples, to fall ſo far ſhort of thoſe that were in the Ages before us? where is the primitive ſpirituality, the mortification and ſelf-denial of the primitive Chriſtians? how have the ſtars chang'd their Orbs? from moving in the Celeſtial Spheres? how ſeem they now to be fixed in the earth, how can you count your ſelves Stars, and not Comets, when your higheſt elevation is ſeldome above the middle Region, you hang betwixt heaven and earth?

We take up a general complaint one againſt another, 'tis in every ones mouth, Oh how earthly are we become, our gold is mixed with droſs, our wine with water; behold a ſecond but ſad Incarnation, our ſpirit is become fleſh; every one loveth gifts, and followeth after rewards; how hard are we driving after bags of earth? we aſſemble our ſelves for corn and wine, and when riches encreaſe, who is there almoſt that ſets not his heart upon them? who is there that labours to be holy as to be rich, to thrive in grace as in purſe? though the Lord hath taken off our Chariot Wheels, yet ſtill we drive on; though he hath been whipping us upward, yet behold ſtill we are all below; though he hath burnt up our houſes, and fir'd us out of our Neſts, yet behold our hearts are ſtill among [Page] among the rubbiſh; though he hath mingled wormwood with our milk, and gall with our honey, yet we ſay 'tis ſweet, and will not be weaned; though he hath teſtified againſt our pride, and teſtified againſt our covetouſneſs, and made ſuch ſtains upon our beauty, and ſuch holes in the bottoms of our bags; though we ſee plainly and ſay, God is angry with us, and angry for the iniquity of our covetouſneſs, yet who are they that have given off, and are gone back from their ſo eager purſuit of the world? Oh what's like to become of us? we are ſo ſet upon this Idol, that it's much to be feared deſolation is determined upon us.

Do we not ordinarily hear and make ſuch complaints? but if we ſhould with our complaints, let fall a teare upon the guilty, may they not return upon us, weep not for us but for your ſelves, for your own covetouſneſs, for your own carnality: and what ſhould we ſay for our ſelves, if they do ſo? Oh the Lord help me I am one of the company, I even I alſo am guilty; this Idol hath a tabernacle in this heart alſo, though I conſidered it not.

But muſt our complaints ſuffice us? is it enough to make all well, to confeſs 'tis ſo bad? muſt this be all our heavenlineſs, to bewail our earthlineſs? will God take our acknowledgments for amendments? is this your redemption, to bewail your captivity? But when ſhall it be better? when ſhall it be ſaid to theſe priſoners, Go forth? when for the other world? when for God alone, for nothing but the everlaſting kingdom? Ariſe O captive, put off thy priſon garments, get thee up out of this houſe of bondage; unclog unfetter thy [Page] Soul; get thy foot out of the ſnare, and away for the holy land: leave this earth to its heirs, let the men of this world take to their portion, and be the only ſervants to it, but go thou and ſerve the Lord: let God and the world take their own; whileſt worldlings will not be the ſervants of Chriſt, let it no longer be ſaid, that Chriſtians are the ſervants of the world.

Brethren, conclude upon it, that you have no more of chriſtianity then you have of ſpirituality: that this ſpot of earthlineſs will unavoidably be, a blot upon your evidences for Heaven. Have you aſſurance that you are the Lords? how can that be when you are ſo much the worlds?

What ever arguments you have, that ſeem to conclude well for you, yet how many objections are there alſo? Oh how many Buts are there againſt us. Such a one is a judicious underſtanding Chriſtian, But, hee's greedy upon the world: ſuch a one is of a ſavoury gracious behaviour, But, hee's unmerciful to the poor: ſuch a one is much in prayer, and will pray ſingularly well, But there's no truſt to his word: ſuch a one is of a free and liberal Spirit, But he is proud. Shoot down theſe Butts if ever you would ſtand eſtabliſhed in your confidence.

Have you not aſſurance? Is this yet to be gotten? Oh how can you ſo eagerly mind any other getting? can you have ſuch leiſure for Earth when Heaven ſtill hangs in doubt? or do ye think that the ſame way does lead to both? that the ſame labour will ſerve for both? will the ſame wind, and the ſame courſe carry you towards both the Poles? can you at once be ſayling Northward and Southward? [Page] can you aſcend and deſcend by the ſame motion? when you are progging for your fleſh, building your houſes, enlarging your border, laying you up treaſure on earth, and making it as ſure as you can; Is this your laying up treaſure in Heaven? your giving diligence to make God ſure, your calling and election ſure? once be bound in good earneſt for glory, and take the ſtrait courſe thitherward, and then farewel World, thy kingdom is finiſhed, thy dominion is at an end.

Brethren receive this word of conviction and ſubmit to it; the ſumme whereof is, that where there is ſo much of the Spirit of this World, there is but little faith, and where there is but little faith, 'tis more then you can tell whether there be any at all. God is a convincing of us; if his word does not, his providences ſhall convince us, and lay us yet lower in our own eyes: what means his undoing and ruining providences, but to try us what ſpirit we are of and to teach us with his briars and thorns, to underſtand our ſelves better, and to recover? why is his face ſo againſt us? why is his hand ſo heavy upon us? what do the aſhes of our waſted treaſures ſpeak to us? If it do, not ſpeak out this to us, Thou haſt a name that thou liveſt and art dead, yet does it ſpeak leſs then this, Thou haſt but a little ſtrength; thou haſt but a few names, that have not defiled their garments, ſtrengthen the things that remain that are ready to dye? Is not this its word, ſeekeſt thou yet great things for thy ſelf? when I am breaking down what I have built, when I am plucking up what I have planted, is this a time to ſeek great things for thy ſelf? yea or to think great things of thy ſelf? ſeek them not, no nor think [Page] any more ſuch great thoughts: lay thee down in the duſt, be aſhamed and confounded for what thou art and haſt done, and climb no more up thoſe trees that are hewing down under thee.

Brethren when do ye think the Lord will cauſe his fury towards us to ceaſe? when will the flames be quenched, when will his repentings be kindled? what hope is there that our conflagrations ſhould be at an end, till our Idols be burnt up? 'tis vain to think, that our prayers and faſtings and weeping before the Lord will put out the fire of his jealouſie. Get thee up, wherefore lyeſt thou thus upon thy face? Iſrael hath ſinned—they have taken of the accurſed thing—I will not be with you any more, except ye deſtroy the accurſed from among you. Joſh. 7. 10, 11, 12. The Lord hath broken us with a great breach, the Lord hath ſmitten us with a very grievous blow; and now we fall to faſting and praying and proſtrating our ſelves before him in hope that this may make up our breach and be the healing of our wound. But will this do? Get you up, get you up, why lye you thus upon your faces? Is there not an accurſed thing among you? think not that the Lord will be with you, till that be deſtroyed from among you: hope not for any thing from thoſe prayers or faſtings, that do no execution upon your accurſed things. Do your prayers leave your pride alive, your covetouſneſs alive, your wantonneſs alive? your ſelves are like to dye notwithſtanding all ſuch prayers.

God is either upon refining or rejecting: he hath caſt us into his furnace, kindled his fires, been blowing with his bellows; if our droſs may yet be conſumed. If that be not done, the next word [Page] we may hear, may be that of the Prophet, Jer. 6. 29, 30. The bellows are burnt, the lead is conſumed by the fire, the founder melteth in vain, for [this droſs] is not taken away, reprobate ſilver ſhall men call them, for the Lord hath rejected them.

Uſe 2. Of Direction and Exhortation: Brethren, have I not yet ſaid enough to fetch you off from your ſervitude? will you go free, or have I ſpent my labour in vain? muſt I leave you at the Brickkiln, or will you go over to Canaan? what are your thoughts? Is it good to continue in your ſervile ſtate? is the vaſſalage of unbelief better then the victory of faith? what are your reſolutions? have you ſold your ſelves for ſervants, and will you ſtand to the bargain? may you go free and will you not? have you not underſtood enough of the worlds enmity? have you not felt enough of the worlds tyranny? have you not ſin'd enough, and ſuffer'd enough already by it? what ſay you, are you for liberty or bondage? for captivity or victory? why what may we do to obtain the victory? why will you hearken then? are you willing of help? will you take Gods counſel when 'tis offered you? well in hope that ſome of you will hearken, I ſhall yet farther adventure theſe few directions.

In the firſt place I ſhall mind you of what hath been already ſpoken, touching the wayes by which faith overcometh the world, and ſhall turn them into theſe 6. counſels.

1. Get a right judgment of both worlds: ſtudy and get an underſtanding of Earth and Heaven; and give not off this ſtudy, till you be throughly convinc'd, of the unſpeakable tranſcendencies of things to come, above things preſent.

[Page] 2. Chooſe your lot in the beſt of the two: determine for Heaven, that infinitely better inheritance. Be unalterably at this point, I am for the everlaſting bleſſedneſs, however it be with me here.

3. Be convinc'd, that the good things of this World cannot further, nor can the evil things of this world hinder your eternal bleſſedneſs, and eſteem of all things temporal, according to the reſpect they bear to the things that are eternal.

4. Be convinc'd that the Deſign of all the temptations of this World is, to deprive you of your eternal inheritance.

5. By living more purely a life of faith, get clear apprehenſions and a deeper ſenſe of the bleſſedneſs to come.

6. Give diligence to make your calling and election ſure: by turning your eyes back upon what hath been already ſaid, you may make fuller improvement of theſe directions, upon which I forbear any farther enlargement.

To theſe I ſhall add this one general direction.

Make your advantage of all thoſe means, by which your faith may gather ſtrength, and in which it's ſtrength is to be put forth and exerciſed.

Particularly

1. Improve all your duties this way: Let all your ſeekings of God be a wreſtling with the World. Put this great affair into every prayer: put it into your dayly confeſſions, put it into your daily petitions. Carry the ſenſe of your ſore bondage into the preſence of God: let the miſery and the danger it hath ſubjected you to, be written upon your hearts, and go and ſpread the writing before the Lord. Let the throne of grace be a Judgment[Page]ſeat where this traitor may be daily arraigned and condemned. Take unto you words, confeſs unto God. Lord I have dealt very falſely with thee, and fooliſhly for my ſelf. I have forſaken the Fountain of living waters for broken Ciſterns, wherein is no water. I have taken the World into my boſom, and thrown the Lord at my heels. I have ſet the World on the Throne and trodden Chriſt under my feet; I have ſerved mine enemy, and ſlighted the Rock of my Salvation. I have ſold my ſoul for ſilver, and my hopes for handfulls of barley. I have followed vanity, and neglected alſufficiency. I have been a true drudg to this muck, a good husband for this fleſh; but what have I been to the Lord? what an evil and ſlothful ſervant▪ If I ſhould ſay I were not a worldling, or a ſenſualiſt, mine own ſoul would call me lyar to my face; but though I ſee what a fool, and what a beaſt, and what a ſlave I am, this ſottiſh heart will not yet be wiſe, it hath loved theſe Idols and will follow them ſtill. Confeſs thus unto God, and if one dayes confeſſion will not ſhame you out of your folly, to it again; the next day, and the next day, and every day as long as you live: Bring in new Indictments fill'd up with all the aggravations you can gather up, I have been often told of the evil of a worldly heart and life, of the danger of it, of the unworthineſs of it; I have been counſelled to take heed of it, and I have known it has been good counſel; I have been oblig'd againſt it, by commands, by kindneſſes, by covenants, by intereſt, by experiences of the gall and the Wormwood it hath ſtill prov'd in my belly, whatever it hath been in my mouth. My judgment and Conſcience hath been againſt it; I have been offered a better ſervice, and a better reward; and I have underſtood it was a good offer, and worth the accepting; I have been charged [Page] upon pain of death, and everlaſting damnation to take heed and beware of it, and yet ſtill I am where I was. Counſels have been deſpiſed, commands have been broken, kindneſſes have been ſlighted, covenants have been violated, reaſon and conſcience have been baffled, yea, death and hell have been deſpiſed for the ſake of this luſt, and love of the world, ſo fooliſh am I and ignorant, and as a beaſt before thee. Thus quicken and ſharpen your confeſſions with all the aggravations imaginable, till, if it be poſſible, thy folly may depart from thee, not being able to bear ſuch an hot proſecution. Deal thus roughly and thus cloſly with your earthly hearts when ever you have them before the Lord, that they may not dare to meet you ſo there again.

Put it into your daily Petitions. Speak unto the Lord, let not thy ſoul keep ſilence till he hear. Let thine oppreſſed heart lift up its voice to the moſt high; tell him, Oh I have ſurfeited of this fleſh, I am ſick of this World, theſe briars and thorns, yea, and theſe Lillies and Roſes are a grief of mind to me, I muſt have them out ere I can be at reſt. Make theſe thorns to ſcratch me, theſe flowers to ſtink in my noſtrils. Beg a new heart, beg a better ſpirit, that may neither find pleaſure, nor ſo much as eaſe in ſuch things as theſe. Oh for mortification! oh for a more raiſed ſpirit! where is the life of faith? where is the power of the Spirit? help Lord, help Lord, a renewed heart, a chaſte ſpirit, when ſhall it once be? let not my ſoul be held any longer an adultereſs from thee; let not theſe husks be my meat, theſe aſhes be my bread, this earth be my treaſure while God ſtands by. Let not Chriſt and my ſoul be kept ſtrangers, whileſt I am the familiar of this fleſh, and the ſervant of vanity.

[Page] Plead with the Lord for relief. Plead with him upon his own intereſt. Who is it O Lord thats muſt wronged? whoſe right is it thats moſt invaded? whoſe am I? Am I not thine Lord? Is not my love, and my labour, and my ſtrength, and my time, and my body, and my ſoul, is it not all thy right? ſhall thine enemy command and carry away that which is thine? recover, recover thy due. Take this heart and all that I have, take poſſeſſion Lord, ſet thy name upon my door, and ſuffer not theſe ſtrangers to enter or encroach upon thy right. Plead with him upon the bloud of his Covenant. Whence is the Covenanted Redemption! is it only from Hell? is it not from luſt alſo? can it be from one, if it be not from both? a total redemption Lord, an univerſal redemption; from every Plague, from every enemy. I cannot eſcape the pit, if I be held in the ſnare; if I break not this outer; I ſhall fall alſo into the inner Priſon; by the bloud of the Covenant ſend forth thy Priſoner out of this Priſon. What doth this bloud ſpeak! Doth it only ſay Deliver them from the pit, for thou haſt found a ranſome? Doth it not alſo ſay, Whileſt thou keepeſt them in the World, keep them from the evil? and will not God hear the cry of ſuch bloud?

Cry unto the Lord. Be inſtant, be importunate with him. Try the ſtrength of Prayer. Be unceſſant, reſolve againſt denyals. Cry unto him day and night, avenge me of mine adverſary. Rid my ſoul out of thraldom; whileſt thou liveſt give not over, if thou wilt not, thou ſhalt not be denyed.

Haſ thou gotten a little ground, take the ſame way to maintain what thou haſt gotten. Does the Conquered World rally upon thee, and do thy affections begin to ſtoop to it? Pray them up again. Doth thine heart begin again to wander after it, Pray it [...][Page] [...][Page] [Page]in again. Do thy corruptions and temptations begin to get head again and to prevail? Pray them down again; meet them with a Prayer at every turn, The Lord rebuke thee falſe heart; The Lord rebuke thee deceitful World; The Lord uphold thee oppreſſed Soul.

Beloved, your Victory over the World can neither be gotten, nor maintained, but by power from above. Tis God only thats able to give battel to the fleſh. In vain do you engage, unleſs he engage with you. Prayer will ſet faith on work, and faith will engage the promiſe, and the promiſe will engage Chriſt with you, and Chriſt will engage the Father to your help. If Heaven be too hard for earth, the World ſhall fall before a Praying ſoul.

Brethren will you take this counſel? put it thus into every Prayer you make, and if you find this to be your Great enemy, Bend the main force of every Prayer againſt it, Fight neither againſt ſmall nor great, in compariſon, but againſt this King of Evils. This is the great Thief, Lord, that meets me at every turn, and is robbing me every day; that robs the Lord of his due, and my Soul of its peace: this is the Moth, that eats out all my Strength; this is the Murtherer, that kills my Soul; O let this Strong be bowed down; this is the Heir, kill him, and the Inheritance ſhall be mine.

And when ever you have made your prayer, judge of the acceptance of it, by the ſucceſs it hath on this Adverſary: When at any time you have found your ſouls moſt melted and inlarged in prayer, and greatlieſt refreſhed by ſenſible illapſes and incoms from above; at ſuch a time preſently return into your heart, and demand; But [Page]how goes it now with the intereſt of the World in me? How ſtands my heart now affected to my carnal things? am I weaned? Is my clog fallen off? What hath my fleſh loſt, by what my ſpirit ſeems to have gained? What hath my earthly-mindedneſs, my covetouſneſs loſt in this prayer? Can I now go away and be contented, and be patient in any condition? hath this Divine warmth left a chill upon my fleſhly appetite? can I the better want the Quails, now I have taſted of the Manna? am I leſs careful, and leſs concerned, which way the World goes with me? or can I go down preſently into my ſhop, or forth into my fields, and be as hungry and as much ſwallowed up of my earthly cares and delights, as if I had never taſted any thing of God? Can I ſo? Oh this is not the Prayer I took it to be; I may not ſit down by this, I muſt to my knees again, to my God again, and again; while I live I will not give over thus; I will wreſtle, I will wait, I will enquire; to day, to morrow, next day, after every prayer, Is it yet better? yet more mortified? yet more weaned? Yet more humble and contented? I can never, I will never ſatisfie my ſelf with any praying, with any anſwer, whilſt my fleſh thus holds up its head.

This is the firſt Direction, the ſtreſs whereof I lay upon theſe two things; Bend the main force if every Prayer againſt this evil; level your Arrow againſt the face of this enemy: And then judge of the acceptableneſs of your prayer, by the ſucceſs it hath upon it.

2. Improve Sabbaths this way. The Sabbath is the teſt of God, Heb. 4. Our holy keeping of Sabbaths [Page] is our entring into his Reſt; our receſs from the World, and our retiring to the Lord, to take our Reſt with him.

The end of the Sabbath is the preſervation and propagation of Religion; it is for the continuing in memory the Redemption of Chriſt, for the more abundant diffuſion, and ſhedding abroad of the Spirit of Chriſt, for the more ſolemn Celebration of his Worſhip, and ſo conſequently for the maintaining the power of Holineſs; all which the World would deſtroy and bury with him in his Grave, aud roll it ſelf as a ſtone upon it all, that it might never be remembred.

There are four ſpecial means, by which Religion is kept up in the World, and tranſmitted from Generation to Generation.

1. A fixed Rule or Standard of Religion: whereby the knowledge of God, his Will, Worſhip and Waies, is preſerved and propagated; to wit, the holy Scriptures, Iſa. 8. 20. to the Law, and to the Teſtimonies, &c.

2. Fixed Officers: To interpret, expound, and give the ſenſe of the Word, and to publiſh, and preach it to the World, Nehem. 8. 4. 8. Mal. 2. 7.

3. Fixed Ordinances: Wherein the Lord is to be ſolemnly worſhiped: the Obſerving and keeping pure and entire whereof, is required as in many poſitive Precepts, ſo alſo in all thoſe Scriptures, which forbid Idolatry, Superſtition, and Will-worſhip.

4. A fixed time, for inſtruction in the Law of God, and for his more ſolemn Worſhip: This fixed time is the Sabbath day, Iſa. 66. 23. &c.

[Page] The Adverſaries of Religion have attempted its deſtruction, by heaving at theſe Pillars npon which it is ſupported; and the oppoſition which hath been made againſt them, hath been carried on (ſome part of it at leaſt) much after the ſame way. The Authority of the Scriptures hath been inunded, by pretences to other rules beſides, to be added to them; as unwritten Traditions, or enthuſiaſtical Revelations. Ordinances have been aſſaulted by the addition of humane Inventions, to Divine Inſtitutions. The deſtruction of the Miniſtry hath been by ſome of its Adverſaries attempted, by making all Teachers; and Sabbaths have been undermined by others, by pleading for an every day Sabbath; Firſt encloſing the ſix daies to the Lord, and thereby at length laying the Sabbath in common to the World.

Upon theſe four pillars is Religion upheld; let theſe be removed, and what becomes of it! and the deſtruction of this one (this fixed time) how greatly will it endanger all the reſt. An every-day Sabbath will ſoon bring us to no Sabbath; and from no Sabbath, we ſhall quickly come to no Ordinances, no Miniſtery; and from no Miniſtery, how long will it be ere we arrive at No Scriptures, no Religion, no God.

But whatever the adverſaries of Religion, and their waies to ſupplant it be, that which makes them adverſaries, and engages them in this wicked deſign, are the luſts of this World. Religion levels at the fleſh, its affections and intereſt; and theſe ſet themſelves to make their batteries upon Religion, and all its ſupports and foundations.

Keep up Sabbaths, and you are like to keep up [Page] Scriptures, Miniſtery, Ordinances, Religion; keep up Religion and the World falls under you.

But the more immediate influence, the due ſanctification of the Sabbath will have, upon the conquering the World, will appear if you conſider, that this day is

1. A day of ſeparation for God.

2. A day for ſpecial communion with God.

3. A day of ſpecial proviſion for ſouls.

1. A day of ſeparation for God. The people of God, as ſuch, are a ſeparated people, ſeparated from the luſts of men, to the Law of their God, Neh. 10. 28. Ezra 6. 21. In their firſt day, their day of Grace, they ſeparate themſelves from the evils of the World; in this day they are to ſeparate themſelves from the affairs, yea and the thoughts of the World, Iſa. 58. 13. This day is an Hallowed day, ſanctified by God, and to be ſanctified by his Saints. Gods ſanctifying it, is his ſetting apart the day for an holy uſe; our ſanctifying it is our ſetting our ſelves apart thereon for his holy ſervice. This day is a priviledged day, nothing thats common or unclean may encroach upon it.

The day of the Lord, is as the houſe of the Lord, a kind of meeting betwixt heaven and earth; wherein God calls us up to the Mount, and comes down to give us a meeting. And as when he came down on Mount Sinai, he required that his people (who yet were to come no nearer him than the foot of the Mount) ſhould, by waſhing their clothes, and ſeparating themſelves from their Wives, make ready againſt his comming down, Exod. 19. 11, 15. So doth he here give us as ſtrict a charge, [Remember] be ye alſo ready. Be ye [Page] waſh'd, and be ye ſeparate. Waſh your hearts, empty your hands, come in from your fields, come out of your ſhops, lay by your work, leave this earth below, come up to meer your God.

There are two things that give to objects their greateſt efficacy and advantage upon us. Their nearneſs to us, and the remoteneſs of their contraries. The World on this day loſes both theſe advantages, wherein we are called to ſtand aloof from it, and to draw nigh to God.

We are then faireſt for victory over the World, when we are fartheſt off it: 'tis ill fighting a Cock on his own Dung-hill: while the world is at our elbow there's little like to be done againſt it; whilſt it is in our eye, or our hand, 'tis not eaſie to keep it out of our heart: when the Lord hath gotten our company alone, and the World hath nothing; not an Oxe, nor an Aſs, not a buſineſs, nor a pleaſure to ſollicit our love, or labour; When we are gotten out of ſight, and out of hearing of the wooings of this Harlot, and its cries after us, then is it moſt like to loſe its hold of us.

The reaſon why we ordinarily make no more advantage of Sabbaths this way is, becauſe however we pretend to draw nigh unto God, yet we do not with-draw from the World: we come into the Sanctuary as Iſrael went out of Aegypt; we carry, not our Wives, and our little ones only, but our Flocks and our Herds, and all our Subſtance; we carry all we have with us, when we come before the Lord. The lowing of the Oxen, the bleating of the Sheep, the ſound of the Mill-ſtones is ſo ſtill in our ears; the Butter and the Hony, [Page] the wine and the oyle, the ſilver and the gold are ſo continually in our eye, that we cannot hearken what the Lord God doth ſpeak, nor ſee his face.

Brethren, who is there with you at this houre? here you are before the Lord, but who is there with you? ſearch every room, look into every corner; Is there none within, that ſhould not be there? is there no meſſenger of Satan, hath the World no agitatour now at work within you? O behold, whileſt the Lord is a treating with our cares, what a mixed multitude are there within; cares, and thoughts, and luſts, and projects for this world; and what a ſtirr do they all make that God may not be regarded? The Devil will be moſt moſt buſy in ſuch a time; he doubts how matters might go with him if he now keep ſilence. Doubtleſs many a Soul more might have been gain'd over to Chriſt, had not Satan ſtood by and hindred, and had thoſe ever near us, who forbad the match: uſe to be alone with God; out of the company, and out of the noiſe of theſe harlots, and then theres hope the Lord may gain your love.

What wonder that that ſeed dies and becomes unfruitful, that falls into a brake of thorns? or amongſt ſuch birds as ſtand watching to catch it all away? what hope that the counſel of the Lord be accepted, of a mind prepoſſeſſed, and actually ſt [...]ff'd with the cares of this life? Intus exiſtens prohibet alienum.

How canſt thou aſcend, with thy burthen upon thy back? unload unload; lay aſide every weight, and then go up and proſper.

[Page] Say to all thou haſt, ſtay you here, whileſt I go and pray before the Lord; let the night before each Sabbath, be as the grave betwixt the two worlds; there let thy duſt be buried, and thy Spirit fly naked to thy God. Let that night which is the partition betwixt thine own dayes, and the Lords, be thy Souls taking its leave of all thou haſt; any [ſinful] thoughts works or pleaſures, thy luſts and thy evil wayes, give them an eternal burial. Be gone, ſee my face no more for ever: and for matters [lawful and honeſt] that concern this earth, charge them not to thruſt in before the Lord: go you alſo your way for this time, and when I have a convenient ſeaſon I will ſend for you: and if from Sabbath to Sabbath thy feet ſtand thus on the mountain of the Lord, thou mayſt find them all the week long, on the tops of the mountains of the earth.

Brethren, where is our Sabbath ſeparation? Is there not a fault among us upon this account? let him that heareth enquire, How it is with me? Am not I faulty? what are my Sabbath thoughts? what are my Sabbath diſcourſes? If I be better employed in the houſe of God, what do I in mine own houſe? what are my morning and evening, and midday thoughts? what is my table talk, my chimney talk. If buſineſs, if bargains, or journeys be not admitted, are not viſits or complements, or vain ſtories or impertinent news ſuffered to fill up the time? is it thus or not with thee? Is it well that it is thus? O clear your Sabbaths of ſuch worldly encroachments, or you'l never clear your hearts: drive all the world into Pathmos, into baniſhment, and be wholly in the ſpirit, on the Lords day. Be abſtracted from earthly things and [Page] earthly thoughts bring them with you neither to the houſe, nor to the day of the Lord; let your own houſes, and your own tables, be as the houſe and table of the Lord; have nothing to do from morning to evening but to wait on God.

2. It is a day for ſpecial Communion with God. Tbe meeting of God with his people on that day, is like unto that meeting which is promiſed to Moſes Exod. 25. 22. before the mercy ſeat: There will I meet thee, and commune with thee: there will I ſhew thee all my mind, and hear all thy requeſts.

It is a day of bleſſing: thither the tribes go up, to bleſs the Lord, and there he comes down to bleſs his people. It's ſaid Gen. 2. and Exod. 20. that God bleſſed the Sabbath day: Gods bleſſing the day, makes it a day of bleſſing, a good day to his Saints, he then comes unto them, in the fulneſs of the bleſſing of the goſpel.

Thoſe that queſtion whether the firſt day of the week be the Chriſtian Sabbath, let them conſider which of all the dayes of the week the Lord hath, ſince the death of Chriſt, ſo exalted above the reſt of the dayes, that they can with moſt confidence ſay, This is the day which the Lord hath bleſſed? on what day were the gates of death broken, the Lord Jeſus declared to be the ſon of God with power, by his reſurrection from the dead? on which day was the ſpirit of God moſt ſignally ſhed abroad on the Apoſtles and primitive Chriſtians, in thoſe extraordinary gifts, whereby they were made more capable of publiſhing the bleſſed Goſpel to the ends of the earth, and in that ſpecial grace which ſeized three thouſand Souls in one day? Act. 2. What day is it that hath been honoured to be the [Page]birth day of the greateſt number of Saints ever ſince? that hath been their feaſt day, wherein their Souls have been moſt ſenſibly nouriſh'd, and they have been increas'd with the increaſings of God? what meals have they had to their Lords-day meals? what joyes, to their Lords-day joyes Surely if this may determine the queſtion, which day is the Sabbath of the Lord, the day that of all others, God hath bleſſed and made a good day, the experiences of Chriſtians in all ages would bring in their vote for the firſt day. This is the day that God hath made we will rejoyce and be glad in it: this by the way.

This day as is ſaid before, is the reſt of God: a little Heaven let down to us on earth: God calls us up hither, as he called Moſes up to Piſgah, to give us a view of the promiſed land. The Sabbath is Heaven opened; we may give a gueſs at the glory to come, by thoſe glimſes, and taſtes, we have of it now.

It is the day of interview, betwixt the bridegroom and the bride; wherein he beholds our faces, and ſhewes us his loves; wherein he comes down into his garden to eat his pleaſant fruits, and we behold his goings, the goings of God in his Sanctuary.

The buſineſs of this day is to look into the Ark of the Covenant, to review and renew the Covenant tranſactions betwixt God and our Souls; to ſearch out, contemplate and admire the mercies and lovingkindneſs of the Lord; to receive the overflowing of his goodneſs and to pour forth our Souls as an offering to him, in our prayers and praiſes: to give and receive mutual tokens and pledges of Love and faithfulneſs; to ſeal to our [Page] fidelity to him, and to receive farther aſſurances of his grace and good will to our Souls; to obtain help from God againſt our enemies, whereby we may execute upon them the vengeance written; and upon this mountain ordinarily is the victory obteined, there breaks he the arrowes of the bow, the ſword, the ſhield, and the battel.

Chriſtians, have you ever experimented this Sabbath Communion? hath the Lord God appear'd thus unto you? have there been ſuch friendly and familiar intercourſes betwixt him and your Souls? Oh how contemptibly hath the world look'd in that day?

But oh what dark and cloudy dayes are our Sabbaths ordinarily to us; Sundayes, per antiphraſin, the Sun not once appearing it may be, for many dayes together; no wonder our Souls are ſo earth'd all the week, when they are ſo ſeldom in Heaven, on the day of the Lord: what dry feaſts are our Sabbath feaſts? rather faſts then feaſts: real Communion with God is a ſtrange thing to us, even in the day of God: Heaven is opened but our eyes are ſhut; God comes down to meet us, and to bleſs us, but our hearts are not there: the breaſts of conſolation are full, but we have no skill, or no liſt to draw at the breaſts: we come to the well, but we do not let down the bucket; we ſtand by the pool, where the Angel comes down, but our creeple Souls put not in to the waters: we ſtand without, in the outer court of the Lords houſe; our Sabbaths are to us but figures of Sabbaths; the ordinances of them are to us, as wells without water, lamps withoul Oyle, meer ſhadows of good things: we go up from week to week, to meet [Page] one with another, but how ſeldom do we ſee God in the company? and hereupon Sabbaths come and goe, and leave us ſtill as we were: the Devil may well enough truſt us with ſuch Sabbaths, the world may give us leave to go thus before the Lord, and be no looſer by it.

Brethren, get you into the inner court, which on theſe dayes eſpecially was to be ſet open, Ezek. 46. 1. there is an entry through the houſe of the Lord, that leads in to the heart of the moſt high; get you into that ſanctum ſanctorum and there let be your reſt: as often as the morning of that bleſſed day looks forth upon you, get your veſſels ready, and go you forth to meet the bridegroom: open your eyes with theſe thoughts, this is the day which the Lord hath made I will rejoyce and be glad in it: climb up betimes, and let every duty be a ſtair by which you aſcend to your Lord: let divine contemplation, let prayers and praiſes, &c. be the whole work; let the bleſſings of Divine Communion, be the whole expectation of that day: and when you find your hearts refreſhed with his preſence, and filled with the company of your God, and he ſends you away laden with the tokens of his love, and with the impreſs of his face upon your hearts, and the reliſh of his goodneſs freſh upon your palats; when you thus go hot out of the preſence of the Lord, then you will learn to deſpiſe that day of ſmall things, with which the World entertains you: Shall I forſake my ſweetneſs, ſaith the figtree, ſhall I forſake my fatneſs ſaith the Olive, and become King over the trees? let the bramble take that honour; farewell dignities and dominions, farewell pomps and pleaſures, farewell [Page] houſes and lands, I have enough, I have ſeen the face of God.

3. It is a day of ſpecial proviſion for Souls; whereon the Lord brings forth out of his treaſury, his ſpiritual proviſions, to keep the Soul in heart. Hunger-ſtarv'd ſouldiers are but poor fighters; they are the weak ſouls whom the World hath vanquiſhed.

Sabbaths are the Souls Market dayes. Men have their Markets whence to be ſupplied with neceſſaries for their bodies; and on this day God keeps a Market for Souls: He hath his Milk and his Honey, his Wine and his Oyl, his Bread and his Water of Life; and on this day in ſpecial, he makes Proclamation, Ho every one that thirſteth, come to the Waters, and he that hath no money; Come ye buy and eat, yea buy Wine and Milk without money and without price.

The bread which comes down from Heaven, though it be to be had every day, (our Week-dayes may in their meaſure, be all Sabbaths) yet on this day it falls more plentifully. The Jews had their corporal Manna on the ſix dayes, and none on the Sabbath; but the hidden Manna falls more thin, and more ſparely on our other dayes, and on this day more abundantly. They were to gather double on the ſixth day, that they might have to ſupply them on the Sabbath; but for the Spiritual Manna, all our other dayes are to be ſupply'd from our Sabbath proviſion.

A Chriſtian who is not fit to meet the Bridegroom, is neither fit to meet his adverſary, without Oyl in his Lamp. Tis the great commodity thats ſet to ſale in this Market, Oyle for our veſſels. Come [Page] bring your empty veſſels, here's Oyl to fill them. The Ordinances which are this day adminiſtred, are the pipes opened, thoſe golden pipes by which the golden Oyl is emptied forth, and conveyed down from the living Olive, Zech. 4.

Tis no wonder that men hunger after this world, who know no better feeding. An Aſſes head, or a kab of Doves dung are of great price, when there is no bread, 2 King. 6. 25. Tis for want of bread that worldlings can make ſuch a feaſt of their Locuſts and wild Honey. Thoſe that have eaten of the hidden Manna, will not luſt after Quails; the Worlds dainties will come out at their noſtrils, whoſe bellies have been filled with this hid treaſure. Thoſe whom God hath fed in his green Paſtures, thoſe whom God hath led by his ſtill waters, they cannot live in theſe ſalt Mariſhes or ſtubble fields. Thoſe whoſe ſouls God hath made well watered Gardens, will not need the Pools of the Wilderneſs.

Its no wonder that the World beats us, when we go for many daies together without making one good meal. When our ſouls are famiſhed into weakneſs, then are we our enemies prey; they are the hunger ſtarved ſheep, that are a prey to Crows and Kytes. If Sathan can but keep us low, if he can either keep the Manna from falling about our Camps, or keep us idle when we ſhould be gathering, he may then lead us after his lure at pleaſure. Tis not a little ſtrength that will ſuffice us againſt his great temptations, and tis not a little bread by which we are like to gather any great ſtrength; we had need feed well if we will be ſtrong, and we had need be ſtrong or we ſhall never fight well.

[Page] A Soul that uſes to come before the Lord with an appetite, that feeds hungrily, and is as the thirſty earth that drinks up the ſhowers that come oft upon it; whom the Lord ſatisfies with the fatneſs of his houſe, you may turn him looſe to the World, fleſh, and Devil; the life of God within him maintained by influences from above, will much ſecure him againſt all their aſſaults.

Chriſtians, know your Sabbath priviledges; the advantages of Sabbath ſeparation, Sabbath communion and Sabbath proviſion. Underſtand your advantage, and make your advantage of them.

Be ye ſeperate. Remember your Creator, and reſt from your works, as God did from his. Remember your Redeemer, and riſe from your duſt as Chriſt did from his. Let this day of his Reſurrection, be the day of your Reſurrection and Aſcention. Let Sabbaths be Sabbaths indeed, holy to the Lord, and wholly his. Divide not the day betwixt fleſh and Spirit, God and Mammon, but let it be entirely the Lords day.

Let every duty and Ordinance of this day be a Communion. Prepare to meet your God, and go up to meet him. Seek his face in hope to ſee his face; ſee and love, ſee and rejoice, ſee and admire and praiſe him in his excellent greatneſs. Hearken what the Lord God will ſpeak, and let him hear your voice. Confirm your friendſh [...]p, renew your acquaintance in Heaven; repeat your Covenant tranſactions. Have you choſen the Lord for your portion, tell him you ſtand to your choice; have you renounc'd your fleſh and the World, promiſe him not to return to folly. Have you made the Lord your truſt, put forth freſh acts [Page] of faith upon him. Look to him, lean on him for his righteouſneſs and ſtrength. Let ſuch as theſe, let faith, and love, and hope, and prayers, and praiſes, which are the ſtairs to the other World, and your weapons againſt this, be your Sabbathwork and delight.

Let not finer cloaths and better fare, let not idleneſs and eaſe, no nor filling up a place in the Congregation, be the only difference betwixt Sabbaths and other daies, but this better work and meat for ſouls.

Provide againſt the dayes of ſcarcity, provide againſt the dayes of temptation. Let not the Manna fall beſides your veſſels. Let him that hath an ear hear what the Spirit ſaith to the Churches. Catch at every word, obſerve every look of your Lord upon you. And whatever you receive lay up, and ponder in your hearts. Have you received a check or reproof, lay up your reproof; have you received a word of counſel or inſtruction, lay up your inſtructions. Hath he ſpoken peace to you, lay up that word charily by you; whatever tranſactions have paſſed betwixt the Lord and your Souls, keep the records; and when you go forth, whither ever you go, carry all this upon your hearts, that whenever the World meets you again, and tempts you again, you may be thus well appointed, and throughly furniſhed againſt its aſſaults.

Brethren, put hard on every Sabbath, for ſuch an undiſturbed attendance on the Lord; ſingle out the Lord for the object of your whole converſe; knit your hearts thus to him, ſolace your ſelves thus in him, get you thus elevated and raiſed in your ſpirits from earthly to heavenly; and every [Page] inch of ground you get of your adverſary, maintain it carefully from Sabbath to Sabbath. If this were ſeriouſly deſign'd, and more generally attempted by Chriſtians, we ſhould find both another face, and another power of Chriſtianity in the earth; the children of the Kingdom would be more viſibly differenced from the men of this World, and both the guilt and reproach of earthlineſs and ſenſuality, be wip'd off from the Profeſſors and Profeſſion of the Goſpel.

3. Improve Sacraments this way. The advantage that we have in Sacraments againſt the World, lies

In our

Preparation.

Participation.

1. In our preparation. One confeſſed preparatory duty is ſelf-examination, 1 Cor. 11. 28. A great ſecurity of this Idol is the ſecret of its tabernacle; Its covert in which it lurks unſeen. Worldlings (many of them) if they knew what is within them, their Conſcience would ſo prick, that they could have no reſt or eaſe, till this thorn were puld out; but they are not aware that the World is within them. Yet this enemy lies not ſo cloſe but upon a privy ſearch it may be diſcovered. Sacramental trial ſhould be cloſe and thorow, no corner within us ſhould be left unranſacked. The reverence of this great Ordinance and the dreadful conſequence of comming ſo ſolemnly before the Lord with a Traitor in our boſoms (eating and drinking judgment) will cry in our ears, Make diligent ſearch.

The evidence that this one thing [an earthly mind] carries in it of our treachery towards God, is ſo [Page] notorious, that he hath but little underſtanding in the matters of God, that would not from this alone, conclude himſelf an unworthy gueſt at the Table of the Lord, were all things elſe never ſo ſpecious and fair. Dar'ſt thou ſay, Surely the Lord will accept me, for he hath but this one thing againſt me, That I love the World more than I love God. I can own his name and waies, I join with the Aſſemblies of his people; I can pray, and hear, and faſt; I am neither proud nor froward, nor envious, nor malicious, there is no evil but this covetouſneſs, but I hope I can acquit my ſelf of? Dar'ſt thou ſay thus? I am no drunkard, I am no Adulterer, I am no ſwearer, I am nothing but an Idolater? the Lord I hope will excuſe me in this thing? Doſt think he will indeed? And may it not be like enough, that upon this diligent ſearch thou mayſt find this to be thy caſe?

Friends, get the ſenſe of theſe terrible truths upon your hearts, He that eateth and drinketh unworthily, is guilty of the body and bloud of the Lord; He that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf; He that is an Idolater, eateth and drinketh unworthily, He that is covetous is an Idolater; Let theſe things ſink into your hearts, and then ſee if you dare come without a narrow ſearch; make a narrow ſearch and then you will ſee how great your unworthineſs and danger is. Certainly were there a due care taken of this duty, it were not poſſible that men could go on from Sacrament to Sacrament under the power of their earthly hearts, this would ſurely ſtartle them. This Ordinance would either make them afraid of their worldlineſs, or this worldlineſs would make them afraid of Sacraments.

[Page] Worldly Profeſſors, what care is there ordinarily taken of this duty? do you examine? do you make diligent ſearch? do you make particular ſearch for this evil? It may be you enquire, Am I in the faith? am I in charity? do I bear no malice? hath no man a quarrel againſt me? nay poſſibly you may go a little farther, and ask, Am I unjuſt? am I an oppreſſor, an extortioner? have I done wrong to no man? and if you can acquit your ſelf here, then an end. But do you further ask, Do I not love the world? Is not mine heart too much upon it? Am I not too buſie for the world? is not my time ſpent too much upon it? are not duties neglected? is not my ſoul, or my families ſouls neglected for its ſake? am I not ſo bent upon growing rich in the world, that I mind not how poverty grows upon my ſoul? do I honor the Lord with my ſubſtance? am I merciful? am I bountiful? do I ſeek no more nor no otherwiſe then God would have me ſeek? do I aim at God? do I entitle God to all I have? do I know how to abound? can I want if the Lord will have it ſo? is God enough if I have nothing? is not all the world enough if God be a ſtranger? how can I bear croſſes and diſappointments in the world?

Speak friends, are any of theſe things enquired after? I doubt whether you be faithful in this matter; oh might I prevail with you to put upon this cloſer and ſeverer tryal, you know not what it might gain you: If you can but apprehend your Enemy at ſuch a time as this, when you are making this ſolemn approach to the Lord, when it would be ſo dreadful to you to be found in league with it, at what an advantage would you then [Page] have it? Now is a time, when if ever, we are like to have you ſerious; looſe not the ſeaſon; beware of ſolemn triflings; hide not now your eyes from ſeeing your diſeaſe; beware of palliating and mincing, be zealous to know the worſt of your caſe; put Conſcience cloſe to it, what ſayſt thou, Guilty, or not guilty? If Conſcience plead Guilty, then come before the Lord if thou darſt without ſerious repentance and reſolution to reform.

Another preparatory duty, (to name no more) is the renewing of our repentance. This is neceſſarily included in the renewing of our Covenant, which cannot be without repenting of our covenant breaches.

Repentance, if it be ſincere, will be univerſal, of every known ſin; If this evil we are now dealing againſt, be found upon thy ſcore, this muſt be the matter of thy repentance: he that repents not of every thing thats evil, truly repents of nothing.

Repentance hath reſpect, not only to the time to come, and ſo is Reformation or the amending of our wayes, a ceaſing to do evil, and a doing well, Iſa. 1. 16, 17. but alſo to the time paſt, and ſo is a Retractation or undoing what hath been done: what hath been done cannot be undone properly, but in a ſenſe it may; the hearty wiſhing it undone, is in Gods acceptance, the undoing what hath been done: and this is eſſential to true true repentance, an hearty wiſhing all the evil undone that hath been done. Can that man be ſaid to repent he hath been a worldling, that would not for any thing but he had been ſo? hath he repented, that if he were to begin again, would take the ſame courſe? [Page] Now this, if it be well conſidered, will, in the preſent caſe, appear to be the hardeſt part of repentance: how difficult ſoever it be for him whoſe heart hath hitherto gone after his covetouſneſs, to force it at length to a retreat, yet this hath much more difficulty in it, heartily to wiſh he had never been guilty of any covetous practiſes. Such an undoing of his ſin would be his undoing in point of eſtate.

It may be his covetouſneſs hath brought him in his whole living, and gotten him all the eſtate he has in the world; if he had not been an oppreſſour or a fraudulent dealer, or at leaſt a zealot for this world, poſſibly he had been but a poor man at this day, and had never gotten any thing; his houſe and his money and his lands are all, the income of his covetouſneſs. To wiſh he had been true, and honeſt, and moderate in the affairs of this life, may be the ſame as to wiſh himſelf in perpetual poverty.

It may be when thou conſidereſt not what thou ſayeſt, thou couldſt wiſh thou hadſt been honeſt, but when thou weigheſt what there is in that wiſh, Now I am full and abound, I eat and drink and wear and lodg and dwell in the fruit of my labour and care, but O that I had been empty and hungry and, naked, that I have been a bankerupt and beggar rather then grown as rich as I am upon ſuch terms? Is this ſo eaſy a wiſh?

May be the drunkard will more eaſily wiſh, O that I had ever been ſober, the adulterer will eaſily wiſh, O that I had never been unclean, the prodigal will eaſily wiſh, O that I had never thus fooliſhly waſted my eſtate, but will the covetous ſo eaſily wiſh, O that I had never gotten an eſtate thus? And [Page] yet this is eſſential to repentance. He that doth not wiſh his wickedneſs undone, doth certainly will to do it again, if he have the ſame opportunities and temptation.

This I ſay, is in the preſent caſe an hard piece of repentance; it is not ſo hard a trial for a rich man that hath now enough, to be required to covet no more, to be unjuſt no longer, never again to neglect his God or his Soul for his worldly intereſt; for if he be never ſo ſtrict this way for the future, his fleſh is not like to ſuffer ſo much by it, he hath enough by him already to feed and pamper it; but to wiſh his meat out of his mouth, his clothes off his back his mony out of his purſe, to wiſh himſelf back to that dunghil from which his covetouſneſs raiſed him; yea ſo heartily to wiſh this, as to be ready to be refund and to make reſtitution of all his diſhoneſt gains, he whoſe conſcience is ſo awakened as to preſs this upon him, will ſufficiently underſtand he has hard work before him. And he that perceives how hard this is and yet how neceſſary to repentance, will take heed how he goes on: he that hath thus unravel'd his former evil doings, is fenced againſt future; he will beware how he goes on to heap up ſuch a treaſure to himſelf, which he ſees will coſt him, either ſo much diſtreſs, or his Soul.

Brethren, dare you come to Sacraments without repentance? that is, dare you mock God to his face? dare you ſay you have repented of all your ſins, when you have not repented of your covetouſneſs, when your hearts know, you would not for any thing but you had been covetous? can you ſay you wiſh you had not been diſhoneſt, [Page] when you will not make reſtitution of your diſhoneſt gains? when do we hear of any ſuch thing as reſtitution? Is it enough that you do evil no more whileſt you thus juſtify what you have done?

Surely friends, if you underſtand what repentance is, and dare not venture upon Sacraments in your impenitence, you would find all your ſins, and this amongſt the reſt, to fall before that ſacred Ordinance.

2. In our Participation.

There are many ſingular advantages that may hence be gotten againſt the world: for the underſtanding whereof conſider, that there is in the Sacrament,

1. A lively repreſentation of the bleſſings of the other World,

2. A ſenſible obligation againſt the luſts and temptations of this World,

3. An abundant communication or exhibition of the bleſſings of the other World.

The Sacrament of the Lords Supper is called, Luke 22. 20. The New Teſtament; This cup is the New Teſtament in my bloud.

The New Teſtament is Heaven opened, life and immortality brought to light by the Goſpel. Its our Lords laſt will wherein we may read, what rich and glorious legacies he hath bequeathed to his Saints.

The Sacrament may be ſaid to be the New Teſtament in this threefold ſenſe,

1. It is the New Teſtament ſignified.

2. It is the New Teſtament ſealed.

3. It is the New Teſtament bleſſings exhibited.

[Page] 1. The Sacrament is the New Teſtament ſignified: or a lively repreſentation of the great bleſſings of the covenant; it is a viſible Goſpel, Chriſt crucified before our eyes.

It is a commemoration of Chriſt crucified; as ſometimes you know dying friends bequeath unto their dear ſurvivers, ſome token of their love, a ring or a Jewel or their picture to preſerve their memorie, with them, ſo did our dying Lord bequeath this ſignet, this picture of Chriſt crucified to his living Saints, with this charge, as often as you look on this think on me, Luk. 22. 19. Do this in remembrance of me.

It is the ſhewing forth Chriſt crucified in open ſight, 1 Cor. 11. 26. And in this Croſs may be ſeen the Crown, as you may give a gueſs at the purchaſe by the price that's layd down for it. The pardons, the peace, the hopes, the robes, the manſions, the inheritance incorruptible undefiled immarceſſible, to which we are redeemed, we have a ſurvey of them all in this price that was paid for them. The love of Chriſt, his kindneſſes and compaſſions do all look forth upon us; His ſweat, his ſtripes, his grief, his groans, his bloud, do all ſpeak, Behold how he loved us, behold what he hath laid up for thoſe that love him.

Brethren, will not this price buy off your Souls from this Earth, which hath bought them from Hell? will neither the price nor the purchaſe do it? will not Heaven be taken in exchange for clay? you have been at the table of the Lord, but ſure you do not uſe to ſee Jeſus there, if your Souls yet dwell in the duſt.

Look ye to that tree, the croſs of your Lord; [Page] that inſtrument of death, behold how it is become a tree of life; a tree of life hung with all manner of precious fruits: there are all the curſes naild and witherd, there are all the flowers, and fruits of the Paradiſe of God growing up and flouriſhing; there is joy and glory, there is life and peace, Surſum Corda: What are theſe Souls? what, moles and batts? what, no eyes to ſee this glory? what ſee it and not deſire it? what, ſtill feeding with the worms? Let theſe moles get them eyes, let theſe worms get them wings; look till you can ſee, and ſee till you can love, and then aſcend and be ſatisfied: When I am lifted up I will draw all men after me, Joh. 12. 32. Is not the Son of Man lifted up? doſt thou not ſee him before thee? what is thine heart that doth not yet begin to aſcend?

O what is Chriſt? what not worth the thirty pieces? wilt thou again ſell thy Lord for money? once more look on him whom thou haſt pierced and then ſay, O my Soul whom wilt thou? Jeſus or Barabbas? this World is a robber? what do I here? am I come to crucifie the Son of God afreſh? to ſet him at nought again, to ſell him the ſecond time? my mony periſh from me rather then it ſhould again become the price of bloud.

2. The Sacrament is the New Teſtament ſealed: the uſe of a Seal is to ſecure and confirm; therefore Seals are affix'd to writings, bonds or covenants, to give them their full force and ratification.

The writing to which this Seal is ſet is the Goſpel; the great and precious promiſes, which are full of life and immortality, and all the riches of the promiſed land.

[Page] The Lord in giving us the Sacramental Elements, his Bread, and his Cup, doth therein deliver us the Covenant of Grace ſealed, to aſſure us of the truth and certainty thereof; as if he ſhould ſay, This ſhall be a ſign betwixt me and thee, that if thou accept of my Goſpel treaſures upon Goſpel terms, if thou wilt have no other God, but wi [...]t forſake all and follow me, this ſhall be to aſſure thee, that I will be thy God, and all that I have is thine.

And as the Lord ſeals on his part, ſo we ſet our ſeal to our part of the Covenant; as the Covenant is mutual, ſo is the ſealing; Gods giving is his ſealing, and our receiving is ours; our receiving the Elements from the hand of the Lord, our eating and drinking, is our ſeal, to witneſs our acceptance of God upon Gods terms, let this be a ſign betwixt me and thee that I accept Lord, I accept of thee according to the tenor and terms of thy Covenant.

Our acceptance of theſe Elements is as a Servants taking Covenant money, or a Souldiers taking Preſs money, which binds the one to his Maſter, the other to his Captain; and our ſealing in this manner, doth in a ſenſe ratifie Gods Seal, as to our particular intereſt in the promiſe; as upon a ſervants receiving his Covenant money, the Covenant is confirmed not only on his own part, but alſo on his Maſters: His Maſter is now engaged to own him, provide for him, protect him, and reward him as his ſervant: Its true, Gods Seal alone fully confirms the truth of the Covenant in general, but upon my ſealing to the condition on my part, (provided it be ſincere and unfeigned) hereupon Gods Seal doth not only confirm the [Page] Covenant in general, (that he which believeth and obeyeth the Goſpel ſhall certainly be ſaved) but it now makes it ſure to me, and gives me a certain propriety in all the promiſes of God. There's not a man in the world that thus accepts and ſets to his Seal, but the Seal of God ſtands good to him; he hath it under Gods hand and ſeal that he ſhall be pardoned, he hath it under Gods hand and ſeal, that grace, and peace, and all things neceſſary unto life and ſalvation are his.

Only it muſt be underſtood and remembred (as before) our acceptance is not to be only of what God promiſes, a willingneſs to be pardoned and ſaved, but of what God requires, a willingneſs to ſerve him, and forſaking all others, to cleave only unto him; as a Souldier takes his Preſs money, not only in token that he accepts of his pay, or a ſervant his Covenant money in token that he accepts of his wages, but it is their taking pay upon terms to fight, and taking wages on terms to work.

Now hence ariſes a double advantage in our war againſt the world, an

Encouragement.

Engagement.

1. Gods Seal encourages us on. The Covenant of God aſſures, not only a Crown to the Conqueror, but aſſiſtance to the Combatant: He will be not only the rewarder, but the helper of all thoſe that diligently ſeek him: He hath ſaid, Heb. 13. 5. I will never fail thee, nor forſake thee. And hereupon thou mayſt boldly ſay, The Lord is my helper. He hath ſaid, Ezek. 36. 27. I will put my ſpirit within you; and ver. 26. I will give you a new heart. This fleſh will never prevail, but what cannot the Spirit [Page] of the Lord do? this old heart and the world will never part, they were ever friends, and ever will be; but he will take away this, and give you another heart.

Fright not thy ſelf with the difficulties thou ſeeſt before thee, from the ſtrong party the world has within thee, thy carnal nature with all thine earthly members; from the Allies and Confederates it hath without thee, Satan with all his inſtruments and temptations; thou wilt be like to ſay, How can I turn this ſtream of nature? how can I ſtand againſt this floud of temptations? Can I create me a new ſpirit? or can I conquer whileſt this old ſpirit lives? can I command my love, and my fear, and my hatred, as I pleaſe? can I love what I will, and hate what I will, and fear what I will? can I fly from what my heart follows after, or fight againſt what I ſo love and deſire?

How can I endure ſuch hardneſs, as not only the fight, but the victory will bring upon me? Can I be poor? can I be hungry, be naked, be deſtitute? can I be in reproach, in diſgrace and contempt? will this heart ever bear the watchings, the faſtings, the labours, together with the diſtreſſes and afflictions of this warfare? I ſhall ſurely periſh one day or other by the hand of this Enemy.

Diſcourage not thy ſelf thus; what cannot God do? what will not God do, who hath ſaid, who hath ſeal'd to it, I will never fail thee, nor forſake thee? Behold his Seal; Is it not in thine hand, and in thy mouth? Truſt in God; ſet to thy Seal that God is true, and then ſay, Though my fleſh and my heart fail, God is the ſtrength of mine heart, and my [Page]portion for ever: I will go in the ſtrength of the Lord, through him I ſhall do valiantly, he ſhall tread down mine enemies, and my difficulties.

2. Our Seal engages us on. Haſt thou ſealed to the Lord, and not bound thy ſelf to him? Haſt thou ſet thy ſeal to a blank? haſt thou engaged thy ſelf to be the Lords, and not therein to be no longer the worlds? Canſt thou ſerve theſe two Maſters? Is not thy renouncing the world neceſſarily included in thy Covenant Obligation?

Brethren, that the tye may the more ſenſibly lie upon you, I adviſe, that as often as you come before the Lord in this Ordinance, you put this expreſly into your engagement; Father, I am ſenſible of the plague of this earthly heart, and of the tyranny of theſe worldly luſts, how impetuouſly they ſet upon me, and how imperiouſly they lead me on after them, how falſe and unfaithful have they made me to my God, how ordinarily am I led away by them againſt my Covenant, and my conſcience: But I here bewail it, I deteſt it, it is my grief and my ſhame that ever I have been ſo falſe and unworthy: Behold now again, in thy fear, I open my mouth to the Lord, I take hold of thy word, I hang upon thy help, let the Lord my righteouſneſs be my ſtrength, and in his Name I again lift up mine hand to the moſt High, ſolemnly proteſting before the Lord, that I ſo avouch thee to be my God, and ſo entirely and unreſervedly make over my ſelf unto thee, that through the grace of God with me, I will henceforth, and while I live, be the avowed enemy of a worldly heart and life; I will uſe all thy means for the overcoming of it; I will ſtudy, I will watch, I will pray againſt, I will rate, and check, and reſtrain, and reſiſt all the motions, luſtings, and temptations by which I have been ſo often led aſide [Page] and overcome; I give my ſelf, my eſtate, my ſtrength, my parts, my time, all that I have unto the Lord; Lord take me at my word, and all that I have for thy ſervants, I am thine ſave me. Thou that knoweſt all things, knoweſt that I would not lye unto God, but that I ſincerely intend, in thy ſtrength, to ſtand to this word, in teſtimony whereof I here take this holy Sacrament from thine hands. I have opened my mouth to the Lord, help me, and I will not go back.

And now, O my ſoul, look to thy ſelf; Shall I again break my Covenant? ſhall I wickedly repent, and alter the word that is gone out of my lips? ſhall I any longer walk after the courſe, and in the luſts of this world, fulfilling the deſires of the fleſh, and of my mind? ſhall mine heart ſtill go after my covetouſneſs? ſhall I ſtudy and project, and plot and prog for this fleſh at that rate, as if the world were ſtill my God? ſhall it climb up from the footſtool to the Throne? ſhall it again give Laws to my heart, and ſet limits to my Religion? ſhall intereſt Lord it over Conſcience, and carnal inclination bear down devotion? ſhall I ſuffer this Robber to break in again into the Sanctuary of the Lord? ſhall it eat up my Sacrifices, ſteal away my Sabbaths, curtail my duties, and enervate Ordinances? ſhall the Lord have no more of me then the world will ſpare him? ſhall buſineſs be ever again pleaded againſt duty, or gain againſt godlineſs? ſhall my ſoul take up its dwelling in my ſhop, or in my fields, and only give ſome ſhort viſits to heaven at its leiſure?

But oh ſhall lying and promiſe breaking, ſhall fraud and oppreſſion, ſhall unrighteouſneſs or [Page] unmercifulneſs be nothing with me, or but excuſable failings? Are theſe things according to the vows of God that are upon me? Look to thy ſelf, O my ſoul, be not found a lyar againſt God.

O Brethren, were there this ſolemn and expreſs tranſaction betwixt our ſouls and the Lord at every Sacrament, and did we thus live in the conſcience of this Obligation, and the dread of being found falſe to God, from Sacrament to Sacrament, what might it not bring forth? what a wound would be given to the head of this deadly Enemy?

3. The Sacrament is the New Teſtament bleſſings exhibited: The new wine broached; this Conduit runs with Goſpel Wine: Our partaking in the Sacrament, is our coming into the Garden of our Lord, to eat his pleaſant fruits.

We read, Cant. 2. 3. I ſate down under his ſhadow with great delight, and his fruit was ſweet to my taſte. I ſhall ſtay a while here, and ſhall gather a bundle of theſe fruits, and preſent them to your eye. I ſhall in ſhort ſhew,

1. What the ſpecial fruits of Chriſt are.

2. That theſe fruits are ſweet and pleaſant, and then I ſhall add,

3. That theſe fruits are exhibited in the Sacrament.

4. The advantages we hence have againſt the world.

1. What the ſpecial fruits of Chriſt are; which I ſhall reduce to theſe two heads.

The fruits of

His Bloud.

His Spirit.

1. The fruits of his Bloud. Theſe are eſpecially [Page] two, in which all others are comprized, Viz.

Righſeouſneſs.

Peace.

1. Righteouſneſs. He is therefore called the Lord our righteouſneſs, Jer. 23. 6. Joh. 16. 8. He ſhall convince the world of righteouſneſs; that is, of the righteouſneſs of Chriſt; he ſhall evidence and make manifeſt unto the world, who all lye in wickedneſs, that in him there is righteouſneſs; not only that he is righteous as an individual perſon, but as a publick perſon; that he hath in the name and on the behalf of all thoſe that believe on him, fulfilled all righteouſneſs, and hath hereby a ſtock and treaſure of righteouſneſs to beſtow, and wherewith to cloath all thoſe that come unto God by him, to whom he is made wiſdome, [righteouſneſs] ſanctification and redemption, 1 Cor. 1. 30.

Beloved, are there any guilty ſouls among you, any unrighteous ones? do you know what 'tis to be guilty? do you know the dread and terrour of the Lord? do you conſider what the face of a righteous incenſed God will be to an unrighteous ſoul? do you underſtand how naked you lye, and open before everlaſting vengeance? how can you endure? or how can you eſcape the wrath to come? righteouſneſs of your own you have none, and that which you ſeem to have, is not your righteouſneſs: But behold here's righteouſneſs for you, come to Chriſt, put in here, dip you in his bloud, and then you are clean; though your iniquity be ſearched for, yet it ſhall not be found; this righteouſneſs ſhall anſwer for you, for all your unrighteouſneſs; this righteouſneſs ſhall purchaſe for you the eternal inheritance, O methinks [Page] we ſhould hear you all crying out with thoſe Jews, though with another heart, and in another ſenſe, His bloud be upon us, and upon our children.

2. Peace. That's another fruit of Chriſts bloud; he hath made peace by the bloud of his Croſs, Col. 1. 20. He hath made peace, not only betwixt Jew and Gentile, reconciling them both into one body, but betwixt God and men, reconciling both Jew and Gentile in one body unto God, Rom. 5. 1. Being juſtified by faith, we have peace with God.

This peace hath all bleſſings in it; love, good will, pardon, grace, life; as the wrath of God hath all woes in it, all the plagues and miſeries, both of this world and that to come; you need ſay no more to mark out any perſon for an unhappy and loſt perſon, but this, The wrath of God abideth on him; you have ſaid enough, you need not ſmite him the ſecond time; as the wrath of God hath all woes, ſo the peace of God hath all bleſſings in it.

2. The fruits of his ſpirit. The former fruits, righteouſneſs and peace, which I call the fruits of the bloud of Chriſt, are in a ſenſe, the fruits alſo of the ſpirit; as alſo theſe latter which I call the fruits of the ſpirit, are in a ſenſe, the fruits of his bloud: the ſpirit convinces of righteouſneſs, and preaches peace, Joh. 16. 14. He ſhall take of mine, and ſhew it unto you. The ſpirit firſt indeed takes of our own, and ſhews that unto us; that ſame Goſpel ſpirit that brings life and immortality, brings firſt death and mortality to light; he that convinces of ſin, is the ſame ſpirit that convinces of righteouſneſs.

[Page] He ſhall take of our own, and ſhew it unto us. Look thee here ſoul, what a vile and unclean thing thou art, what a wretched and unhappy thing thou art, what a Leper, what a Viper, what a devil in fleſh thou haſt made thy ſelf, what an Egypt, what a Sodom, what an hell thou haſt within thee, what a portion, what a treaſure thou haſt laid up for thy ſelf; Serpents, and Scorpions, and Dragons, Bloud, and Wrath, and Fire, theſe muſt be the portion of thy cup. Secure ſleepy ſoul, jolly merry ſoul, that art quiet and at eaſe, ſporting thy ſelf with thy pleaſures, loading thy ſelf with riches, decking thy ſelf with ornaments, open thine eyes ſoul, look thee here, all that's thine I here ſet in order before thee: theſe ſins, and this guilt, and theſe curſes, and theſe plagues, theſe are all thou canſt call thine own, theſe ſhall dwell with thee, theſe ſhall ſtick and cleave to thee, as thy fleſh to thy bone, as thy body to thy ſoul: this ſad and amazing ſight the ſpirit ſhews us, takes of our own, and ſhews it unto us: But then ſays Chriſt, he ſhall take of mine, of my righteouſneſs and peace, and ſhew it unto you.

I ſay, even theſe fruits of the bloud of Chriſt may be alſo called the fruits of the ſpirit.

But beſides theſe, there are others that the Scripture expreſly calls the fruits of the ſpirit; what theſe are you may read, Gal. 5. 22, 23. But the fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance; all the graces and the comforts of the ſpirit iſſuing from them, theſe are the fruits of the ſpirit.

2. That theſe fruits of Chriſt are ſweet, 1 Pet. 2. 7. To them that believe he is precious: He and all [Page] his, root and branches, tree and fruit; he is pleaſant to the eye, the thoughts of Chriſt are precious, Pſa. 104. 3. My meditation of him ſhall be ſweet. It is a pleaſant thing to behold this Sun; he is ſweet to the ear, his words are ſweet, ſweeter then the honey and the honey comb, Pſa. 19. 10. His houſe and his dwelling is ſweet, Pſa. 84. 1. How amiable are thy Tabernacles O Lord. How might I inlarge here! But more cloſe to the matter in hand, becauſe ſenſe will give us the fulleſt proof of ſweetneſs let me ask.

1. How ſweet have you found the fruits of the bloud of Chriſt? Ask the guilty if righteouſneſs be not ſweet, if pardon be not ſweet, ask the priſoner if liberty be not ſweet, ask the debtor how he would receive his diſcharge from all his debts. Doſt thou know what bloud guiltineſs means, I need not commend to thee, the bloud of attonement.

2. How ſweet are the fruits of his Spirit? would it not be a pleaſure to you to be holy and humble and meek? is not love ſweet? is not holy joy ſweet? that is, is not ſweetneſs ſweet? nay is not godly ſorrow ſweet? the mournings and meltings for ſin, have more ſweetneſs in them then the ſportings and laughings of ſinners.

Is not the ſenſe of integrity, clearneſs and uprightneſs, is not peace of conſcience, the aſſurance of divine love, are not theſe ſweet? Ask thoſe that labour under the gripes and pangs of a wounded conſcience, or are ſtung with the conſcience of guile and treachery, how they would prize peace of conſcience: ask thoſe who have received the ſentence of death in themſelves, and lye roaring like bulls in a net, full of the fury of the Lord, [Page] how pretious aſſurance of the love of God would be. Ask thoſe whoſe ſouls do dwell at eaſe, who walk in the light of the Lord, and have taſted that the Lord is gracious, what they would take in exchange for thoſe comforts, wherewith they feel themſelves comforted of God.

I appeal to ſome of your experiences, whether ever you have had ſo much pleaſure in all your lives, as when you have found your hearts aſcending Heaven ward, in your flames of love, and receiving teſtimony from the Lord, that you are accepted with him: ſurely your ſouls have taſted how good the Lord is.

But here note that theſe fruits of the Spirit (ſome of them eſpecially) are ſweet only

To the Souls.

Healthy

Hungry

1. To the healthy Soul: that is, to the holy Soul, to the ſick every pleaſant thing is bitter: is grace unfavoury? is holineſs harſh to thee, doeſt thou find no reliſh in it? are thy gourds and thy husks thy locuſts and wild hony, the pleaſures of thy fleſh only grateful to thy palate? O thou art a ſickly Soul, there is no health in thee.

2. To the hungry Soul: The hungry he fills with good things, and the hungry will reliſh his good things, the full Soul loaths the honey comb: canſt thou not taſt the ſweetneſs? O thou art a full Soul; Satan hath filled thine heart, thou haſt an heart full of dirt and traſh; the Divel hath made a very ſtable or barn, or dung pot of thine heart; meat and drink and mony and mirth have chok'd up thy ſoul, and that's the reaſon that Chriſt is no more ſavoury.

[Page] Are there any empty ſouls among you, hungring and thirſting after the bread and water of life? what if Chriſt ſhould come down and meet you here, and feed you with theſe good things? would you not ſay, O this is ſweet feeding, O this is a ſweet morning, O this is a pleaſant meal?

If you could ſee all the bleſſed fruits of the goſpel, ſpred upon this table; if you ſaw pardons ſealed before you for every one of your ſouls; if grace and peace, if love and joy, if holineſs and power, and every thing your ſouls want or wiſh for, if you ſhould ſee them here on the table; if you ſhould hear a voice from Heaven calling unto you, Eat O friends, drink, yea drink abundantly O beloved, you that want a pardon, there 'tis for you; you that want holineſs, humility, patience, power, aſſurance, here 'tis for you, take it; It may be the full ſouls among you would be nothing moved, it would better pleaſe them to hear, there's a penny for you, there's a ſheep or an houſe or a living for you, But every hungry ſoul would cry out, O this is ſweet, 'its good to be here.

3. That theſe fruits of Chriſt are exhibited and given forth in the ſacrament. The ſacrament is a communion: the Communion of the body of Chriſt, the Communion of the bloud of Chriſt, 1 Cor. 10. 16. wherein we come not only to ſee, but to receive Chriſt crucified, to receive of his fulneſs grace for grace.

Iſa. 12. 3. we have a promiſe, with joy ſhall ye draw water out of the wells of ſalvation, here note,

1. That the Church of Chriſt hath her wells of ſalvation: without is death and deſtruction: ſinners have their pits, and their pools, and their ciſterns, but no wells. There is a fountain and a fountain [Page]opened Zech. 13. 1. but 'tis to the houſe of David and the inhabitants of Jeruſalem: to the Iſrael of God not to his enemies; to theſe the fountains opened, is a fountain ſealed, Chriſt ſhall profit them nothing; Chriſt is the Churches incloſure, no common for aliens.

If you ask what are thoſe wells, I anſwer the word is a well, the ordinances are wells, in particular this ordinance, this ſacrament to which we are come this day to draw, this is a well: it hath the depth of a well; this ordinance is a deep myſtery, 'tis not every hand, no nor every eye that can reach the water. 2. It hath the ſpring of a well: wells have not a ſtanding and underived fulneſs, but they have a ſpring that feeds them: Chriſt is the ſpring that fills this well. 3. It hath the fulneſs of a well, ciſterns will hold little water, in the well there is ſtore: all Chriſt is here, in whom all fulneſs dwells.

This well is the Churches, it belongs only to thoſe that belong to God, 1 Cor. 3. 22. 23. whether Paul Apollos or Cephas, whether miniſters or ordinances, all are yours becauſe you are Chriſts and Chriſt is Gods: Rom. 9. 4. who are Iſraelites, to whom pertaineth the adoption and the glory and the covenants; to whom the adoption and the covenants belong, theirs are the ſeals.

The things that are without are yours ſinners; ſin is yours, guilt is yours, temptations ſnares woes, death is yours, becauſe ye are none of Chriſts; this well of life is none of yours. It will be demanded of you, as Math. 22. 12, Friend how camſt thou in hither? what haſt thou to do to take my covenant or the bloud of my covenant into thy mouth, [Page]ſince thou hateſt inſtruction and caſteſt my words behind thee, Pſal. 50.

Such may not come to the well, or if they come, it may prove a well of damnation to them, not of ſalvation: and ſo the Apoſtle tells them it will prove 1 Cor. 11. 29. This water of life may prove as the water of jealouſie, that bitter water that will cauſe their belly to ſwell and their thigh to rott, may be a curſe and not a bleſſing.

Look to it ſinners, you may be drown'd in this well when you come to drink; you may drink flames and fury inſtead of the water of life.

Oh how many have been drown'd in theſe waters? who ruſhing unpreparedly upon this dreadful ordinance, have drown'd all that little good they ſeem'd to have: ſomething poſſibly they formerly had that was hopeful, but by the juſt judgment of God upon them for abuſing ſuch an ordinance they have loſt all: at firſt they came it may be with ſome little tenderneſs and trembling of heart, but not being upright in the main, they have at length loſt all their ſenſe, and have been ſmitten with deadneſs and hardneſs.

O conſider what you are, and how 'tis with you now you come here? are you Chriſts? are you ſincerely his? are you reſolvedly his? if you have not aſſurance that you are his, what probable evidences have you that you are? are your ſouls wiſhing for Chriſt, waiting for Chriſt, thirſting and panting and following after love to Chriſt, likeneſs to Chriſt, ſubjection to Chriſt, evidences that he is yours? are you reſolved, never while you live, to turn back and give over your purſuit of Chriſt nor to ſit down by any thing ſhort of an [Page] univerſal conformity to his image and will?

Are you crucified with Chriſt? Is the world crucified to you, and you unto the world? Is the old man ſlain, and all your earthly members? feel every limb of the old man, if there be not life ſtill found in them; feel the heart of the old man, is there not ſelf-will, ſelf-love, and the love of this preſent world yet alive? feel the head of the old man, is not pride and ſelf-conce it alive? what plottings and contrivances, what great deſigns are there carrying on for the fleſh and the world? feel the gall and the ſpleen of him, is not bitterneſs and wrath, envy and malice yet alive? obſerve the eyes, and the ears, and the tongue, and the habit, and the way; doth not the old man live in all theſe? are not the eyes pleas'd with beholding vanity, the ears itching after fleſhly fooleries? Is not the ſound of him upon the tongue, the ſhew of him in the countenance, the habit, and whole way of life? feel the pulſes of the old man, his breathings and pantings, is it not after earth ſtill?

Brethren, if there be any ſad remains of this earth and fleſh in you, as doubtleſs there are, yet is there an abatement of the power and vigor of them? if the old man be not quite dead, yet is he in a Conſumption? are the waters of luſt fallen; yea, and ſtill falling lower? are you in good earneſt [for] mortification, for the death of every luſt? and are you impatient while they live? are you come to this point, you'l never be the friends of your fleſh, you'l never take its part again, againſt warnings, againſt reproofs, you'l never live in peace with it, but will wreſtle, and [Page] fight, and wait for the victory as long as you live? This will give you good hope, that Chriſt is yours; and good evidence that he calls to you, Come unto the waters.

2. In this Well of Salvation there is water of life: Ye ſhall draw [water] that is, living water: In this water is comprehended all things belonging to life and godlineſs: Here is bread in this water; he that is the Rock ſpringing in the earth, is the bread that came down from heaven, Joh. 6. 48. 50. Here is bloud with the water; out of his ſide came water and bloud. Here is wine and milk in this water, Iſ. 55. 1. Ho every one that thirſteth, come ye to the [waters,] come buy wine and milk. Come to the waters, why what ſhall we get there? O there's wine and milk in the waters; come to the waters for wine and milk.

What caſe is there of any of the Saints, but here's that which is proper for it: Here's water for the filthy, here's bloud for the guilty, here's bread for the ſtrong, here's milk for the weak, here's wine for the ſad; here's for meat, medicine, and delight; here's the flower of the wheat, the healing balm, the ſweetneſs of the fig-tree, the fatneſs of the Olive, the Tree of Life, Chriſt is in theſe waters.

3. This water of life is [to be drawn] out of this Well of Salvation. Hence 'tis that we muſt come, every man with his Pitcher. Faith is our Pitcher, what need of a Pitcher if there were no water to be drawn? unbelievers might then ſpeed as well as believers.

4. Its a joy to the Saints to work at the Well. [With joy] ſhall ye draw, &c. We read, 1 Sam. 7. 6. that [Page] the people of God once drew other waters, and out of another Well; they drew water, and poured it out before the Lord. The Wells were their repenting ſorrow-bitten hearts, the waters were their tears, which they poured out before the Lord: theſe were bitter waters, and drawn with ſorrow; the waters you are now come to, are pleaſant; faith, and love, and joy, and praiſe, are here to be both your work, and your waters; the three latter are the pleaſures of the other world; the firſt [Faith] is your Pitcher to fetch them in, and your mouth to drink them down. God hath brought you hither to prove the ſweetneſs of love, to taſte what 'tis to love, and be beloved; God opens you a Spring of everlaſting joy, thereby to dilate and inlarge your ſouls in admirings and praiſes.

4. The advantages we hence get againſt the world; are amongſt others, theſe following.

The precious things of Chriſt thus exhibited in the Sacrament, will

1. Quench our thirſt.

2. Renew our ſtrength.

3. Sharpen our weapons.

4. Set the reward before our eye.

1. They will quench our thirſt after the world. The world invites as Chriſt, Ho every one [that thirſteth] come to my waters; If any man [thirſt] let him come unto me and drink. God and the world are both for the empty ſouls; he that's empty of God, there's a man for the world; he that's empty of the world, there's a ſoul for God; he that is ſurfeited of the pleaſures of ſin, will nauſeate the joys of Religion; he that is ſatiated with the pleaſures of [Page] Religion, will ſlight the joys of the world.

John 4. 14. Whoſoever drinketh of the waters that I ſhall give him, ſhall never thirſt; that is, either when he is come up to the Well head, and ſhall have drank his full draught, he ſhall thirſt no more for ever, he ſhall be ſatisfied for ever; or elſe, he that ſhall drink of my waters here, that ſhall drink of the brook in the way, ſhall not be thirſty after other waters; he that hath drank of the upper ſprings, will better ſpare the nether ſprings.

Our intimate converſes with Chriſt, and thoſe gracious ſavours and divine impreſſions they leave upon our hearts, do naturally weaken and allay our fleſhly appetites and inclinations: wiſdome is not more neceſſarily expulſive of folly, light of darkneſs, holineſs of ſin, then the love and joy of the Lord, of the love and the luſts of this world.

Brethren, whatever divine touches, whatever peace and joy you ſeem to feel upon your hearts, if the world be not a looſer by them, if it ſtand its ground, and maintain its intereſt and eſteem in you, all that you ſeem to feel of God upon you, look to it, that it prove not a fallacy, and a dream: for my part, I ſhall ever ſuſpect that intimacy my ſoul hath ſeem'd to get in heaven, and all the pleaſure of it, if I be not the more content to be a ſtranger in this earth: O my God wilt thou draw forth the breaſts to me, let me ſuck, and be ſatisfied; let the Lord God be my ſatisfaction, and then let the world try the ſtrength of its temptation.

2. They will renew our ſtrength. This ſtaff of bread will be the ſtrength of our hearts, they are [Page] the weak ſouls whom the world conquers. But of this having ſpoken in a former direction, I paſs it over here with the naming.

3. They will ſharpen our weapon. We never are foil'd, but when our faith fails: This is our victory— even our faith; this weapon of our warfare is mighty through God: By how much the more our faith is exercis'd on God, by ſo much the more vigorous; believe and you ſhall be eſtabliſhed, believe, and you ſhall be ſtrengthened, believe, and all that you ſee before you ſhall be meat for your faith to put it in heart.

But how ſhall I believe? yea rather, how ſhouldſt thou but believe? whoſe Table is this to which thou art come? whoſe word was it that ſaid, This bread is my body which was given for you; This cup is the New Teſtament in my bloud which was ſhed for you? This bread is the communion of my body, this cup is the communion of my bloud? what is this body, what is this bloud, but virtually all the ſpirit and life of the Goſpel? what is the meaning of thoſe words, Take, and eat, and drink, but that its the will of God, if it be your will alſo, that all this ſhall be yours? would Chriſt ſay, take, what he meant not to give? would Chriſt ſay, eat, that which is not bread? will be feed ſouls with common bread? did he bring you hither to mock you? how ſhould you but believe?

Believe, and you ſhall find his fleſh to be meat indeed, his bloud to be drink indeed; this bread to be Manna, this cup to come to you full of the ſpirits of the Goſpel, which will ſo nouriſh and quicken your faith, that as a mighty man refreſhed with wine, it will rejoyce to run its courſe, and tread down your Enemy under you.

[Page] 4. The reward is ſet before our eye. Rev. 2. 17. To him that overcometh will I give to c [...]t of the hidden Manna, and will give him a white ſtone, and in the ſtone a new name written which no man knoweth but he that receiveth it. Chap. 3. 21. To him that overcometh will I grant to ſit with me in my Throne. There's the Conquerours reward, the hidden Manna, the white ſtone, the new name, the Throne: Now all theſe are here ſet before us, we taſte of the Manna, we have a ſight of the ſtone, and of the Throne; what encouragement is it to the heart to have the reward in the eye: It was ſaid concerning our Lord, Heb. 12. 2. that for the joy that was [ſet before him] he endured the Croſs, and deſpiſed the ſhame. And we are exhorted in the foregoing words, Let us run with patience the race that is ſet before us, [looking to Jeſus.]

Let us run, looking to Jeſus, let us bear, looking to Jeſus, let us watch, let us wreſtle, let us fight, looking to Jeſus; looking to Jeſus who endured the Croſs, and is ſet down on the Throne: This Croſs is here preſented to us, and in the Croſs the Throne; if we ſuffer with him, if we overcome with him, we ſhall alſo be glorified with him.

Lift up the hands that hang down, confirm the feeble knees; behold the Captain of your Salvation, whoſe reward is with him, and his work before him: Doſt ſay 'tis hard to follow Chriſt, 'tis hard to forſake all for Chriſt? canſt thou [now] ſay ſo when he ſhews thee the treaſure he hath for his followers? open thine eyes, look again upon that treaſure, and then ſee if all the labours, ſtraits loſſes, ſufferings of this life, be worthy to be compared [Page] to that glory which he hath revealed.

4. Improve worldly proſperity this way; turn the world upon it ſelf, beat it with its own weapons: As the Lord, Judg. 7. 22. ſet Midian againſt Midian, every mans Sword againſt his fellow; ſo let Chriſtians ſet the world againſt the world, let its own hand be againſt it ſelf. The proſperities of the world are the keeneſt, and moſt deadly weapons in all its quivers; if theſe might be turn'd againſt its own breaſt, what a ſlaughter would be made?

But how may this be done? hearken to me, and I will tell you how: Receive all the good things of the world,

As

Talents.

Temptations.

1. Receive all the good things of the world as Talents, for which you muſt give an account: Conſider your ſelves as Stewards of all that you have; you have nothing under your hand, but what is your Maſters, and for which you muſt be reſponſible: This is a truth written in nature, as well as in Scripture; you may as well reckon your ſelves your own Makers, as your own Lords; and you may as well reckon your ſelves your own Lords, as unaccountable for what you have.

If you have an eſtate, if you have friends, if you have great offices, honors and dignities; if you have a larger proportion of bodily health, better parts and endowments of mind, you have ſo much the more to reckon for; as your riches encreaſe, as you are advanc'd higher in the world, ſo your work, and your care, and your Obligation thereto encreaſes; the more you have committed [Page] to your truſt, the harder will your task be to mannage it well, and the more dreadful will be your doom if you miſcarry: If the doom for one talent hid in a Napkin be ſo dreadful, Mat. 25. 30. Caſt ye the unprofitable ſervant into outer darkneſs, there ſhall be weeping and gnaſhing of teeth, what will thy judgment be for ten talents, all ſpent upon Harlots, or in riotous living?

The ſenſe of this will both ſtill your fleſh, from craving what you have to be beſtowed upon it, and kill your deſires after more: Give what you will to it upon ſuch terms, to uſe it all for God, and to be lyable to a ſevere account for whatever is otherwiſe imployed, and your very fleſh will be ready to turn it back upon your hands.

Say to thy covetous heart, here's an opportunity for thee to be rich; work as hard as ever thou wilt, get as much as ever thou canſt, but when thou haſt done, know that whatever thou haſt gotten, is none of thine; thou doſt but get, that thou mayſt have ſo much the more to uſe for God, or to looſe for God; not an houſe, not a field, not one peny of all that thou haſt laboured for, muſt be ſpent upon thy fleſh; thy pride, or thy appetite, or thy covetouſneſs, ſhall have never the more for all thy ſtore, but all muſt go another way; tell thy heart thus, that thy fleſh muſt not have the ſpending of it, and then ſee how little pleaſure 'twill have in gathering.

Tell thy ſlothful heart, here's an eſtate for thee, here are honors, here is the love, and good will, and good opinion of men for thee; if thou likeſt it, take it, but know, that this is all to ſet thee the harder on work; they are all thy Maſters goods, [Page] which he gives thee with this charge, Occupy till I come. Haſt thou an eſtate? look to it, for he will look for it, that thou honor the Lord with thy ſubſtance; and the more thou haſt, the more care will it coſt thee, and the more labour to uſe it well. Haſt thou dignities, and art thou ſet in authority? take heed and ſee to it, that thou be good in thine office; woe to thee if thou neglect the charge of the Lord, and what wilt thou do to fulfill it? Haſt thou the love and good will of men? this gives thee the fairer opportunity, and thereby impoſes on thee the greater neceſſity, to deal roundly with them, in counſelling, admoniſhing, and reproving them, as occaſion ſhall require; they will take that from thee, which they will not from another, and upon that account there's none in the world that owes them ſo much of that ſervice, nor ſhall pay ſo dearly for his neglect as thou; and ſo whatever elſe thou haſt, wiſdome, learning, natural parts, bodily health, the more thou haſt of them, the more work they will find thee: Tell thy ſlothful heart thus, and what thank will it give thee for ſuch advancements whatever they be.

Tell thy voluptuous heart, here are pleaſures for thee; here's meat, and drink, and fine cloaths, and ſports, and paſtimes; here are Gardens and Orchards, Apes and Peacocks; but what wilt thou do with them, now thou haſt them? ſo much as will help thee to be more uſeful, and ſerviceable to the ends of thy being; to glorifie thy God, to promote the ſalvation of thy ſoul, ſo much thou mayſt take, but take more at thy utmoſt peril; tell thy ſenſual heart, the more thou haſt of theſe [Page] things, the more wilt thou be put to that hard duty of ſelf-denial; thou muſt vex, and torment, and crucifie thy fleſh the more, by how much the more thou haſt to ſatisfie it; whatever thou haſt before thee, and how much ſoever thou luſteſt after it, thou muſt not touch more then thy allowance; though thou haſt it in thine hand, yet thou muſt rather put a knife to thy throat, then thine hand to thy mouth.

What, ſayes the fleſh, Is this all that I gain by having ſo much about me, only ſo much the more labour, and vexation at preſent, and the heavier account hereafter? May I have an eſtate, or honors, or pleaſures, and when I have them, muſt they be none of mine? ſhall I be never the better for them, never the richer for all my ſtore, never the higher for all mine honor, never the merrier for all my pleaſures? I had even as good go without them, as have them on ſuch terms as theſe, even take them back again.

Any man of underſtanding would reaſon thus, why ſhould I ſo eagerly wiſh for more then I have? have I not trouble enough already, labour enough, and care enough already? have I not enough to anſwer for already? is it ſo hard to be faithful in my little, how then ſhall I do, if I be ruler over much? Is it ſo hard to deny my fleſh when I have not to ſatisfie it, how ſhall I ſay it nay, when it luſts for what I have in mine hand? will this be an advance to my contentment, to have, and not to enjoy, to ſee and not to eat; not to taſt what is at my mouth, nor to look on what is before mine eyes? and yet muſt it be thus with me, and the more I have, the more thus? [Page] Well, the Lord who knows my frame, and what condition I am beſt able to uſe, proportion out to me, according to the good pleaſure of his will: no more talents then he gives me power to uſe well; no more money, no more honours, no more love and reſpect from men, then will furniſh me for the work of God, and further me in the way of life, and abound to my account another day: away with that load, though of gold or greatneſs, which is more then I can bear, without the neglect of God or my Soul; let me be intruſted with nothing, but what I am able to ſteward well; and what ever I have, let me be ſuch a good ſteward of it that I may give up mine account with joy and not with grief, which would be unprofitable for me.

O brethren if we did ſee Talent written upon every worldly comfort, and a redderationem, to be the Motto upon every talent, our fleſh would be ſuffered to make but ſhort meals on what we have, and yet would be leſs hungry after a larger allowance.

What is it that makes proſperity ſo pleaſant to carnal minds? O here's a feaſt for my fleſh; eat drink be merry, here's enough for many years: belly, take thy fill, here's a full table before thee. Pride, ſpare not for charges; put on thy attire, deck thy ſelf with ornaments, crown thy ſelf with garlands, fear not, thou ſhalt not want to maintain thee. Soul take thy pleaſure, ariſe chooſe what will delight thee, withold not thy ſelf from any joy; the ſun ſhines upon thy tabernacle, put away ſorrow from thee: ſee the ſtore thou haſt about thee; varieties of all that thou loveſt, go feed thy [Page] ſelf on what ever beſt likes thee, ſqueeze out the juice of all thy fruits, fill thy cup and be merry.

But what ſhall I do in the day of reckoning? Give an account of thy ſtewardſhip; how will that word ſound? oh that will be ſuch an ill look'd lace on every garment, ſuch ſour ſauce to every diſh, ſuch a ſtinging ſpice to every cup, that the fleſh would rather have no garment, meat, or cup; then thus lac'd ſauc'd or ſpic'd.

If the rich men and mighty, if the greedy horſeleaches, the oppreſſing extortioners; if the riotous ruffians, the proud wantons, thoſe ſons of Bacchus and ſpawn of Venus, that debauch their Conſciences and proſtitute their Souls to their filthy luſts; whoſe life is nothing elſe but either a raking together of fuel to maintain their fires, or a dancing before them, and ſacrificing all their vertue modeſty yea and humanity in thoſe flames, if theſe moſt brutiſh among the people, would for a few houres, put off beaſt and put on man, and view their reckoning they have to make of their maſters goods, all either hoorded up in the dark, or ſpewed out into the draught, and piſſed againſt the wall; and conſider how this account would paſs in the great day: this would ruſt out the comfort of all their treaſures, ſtain the beauty of all their pleaſant wayes, and cool their luſtings after them.

2. Receive the proſperities of the world as temptations: What God beſtows as Talents, the Devil makes temptations; what God intends as inſtruments for ſervice, the Devil makes forage and weapons of war; proviſion for luſt which fight, againſt the ſoul, God ſaies, Make ye friends of the Mammon of unrighteouſneſs, that when theſe fail you [Page]may be received into everlaſting habitations, Luk. 16. 9. Make God thy friend, make conſcience thy friend, make Gods poor thy friends, make thee friends for hereafter, with what thou haſt. The Devil ſaith, make thee friends here, make the rich thy friends, make thy companions thy friends, make thee friends here, with what thou haſt, fear not for hereafter, for when will theſe things fail thee? God ſaies Honour the Lord with thy ſubſtance, Prov. 3. 9. Thou haſt received much, now think what to return. The Devil ſaies, now thou mayſt kick againſt God, and ſpurn with the heel; now thou mayſt be merry and mad; 'tis for poor men to be honeſt and ſober, to pray and ſeek God, thou needeſt no ſuch wayes to ſupply thee: wherefore is it better with thee then with others? wherefore haſt thou mony, and houſes, and lands? is it, that thou ſhouldſt bury all under a buſhel, or hide them in a napkin? was it ever intended, thou ſhouldſt be poor whileſt thou art rich? that thou that haſt, ſhould be as thoſe that have not? why doth thy way proſper? what's the meaning of all thy abundance? doth it not call to thee, eat that which is good and let thy ſoul delight it ſelf in fatneſs.

1 Tim. 6. 9. They that will be rich fall into a temptation and a ſnare, and into many fooliſh and hurtful luſts, which drown men in perdition and deſtruction.

He that falls into the hands of his riches, falls into the hands of his fooliſh and hurtful luſts; he that falls into the hands of theſe, falls into the hands of the Devil, into temptation and ſnare; and a he that falls into temptation, is ſwimming down the ſtream into perdition and deſtruction.

He that dreads not temptation, knows not himſelf [Page]nor it. What art thou? what is temptation? doſt thou know what thou art? what a weak and ſilly thing thou art? how ignorant of Sathans devices? what a ductile ſequacious ſoul thou art, apt to be led away with every luſt? what a dry tree, what tinder thou art, apt to take fire of every ſpark? Brethren, if you know not your own weakneſs, if you are not ſenſible how hard tis for you to reſiſt, how eaſily you are overcome of temptation, you are ſtrangers from your ſelves. Chriſt knew you better when he bid you pray, Lead us not into temptation. He knew well enough what work the tempter would make with you, if he could but get you within the reach of his net, and therefore taught you to pray to be kept out. Have you never prov'd your own weakneſs? do you not remember how you uſe to come off when you have been tempted? have you no ſad experiences by you, your broken peace, your wounded ſpirits, your waſted Conſciences to remember you of it? do you not ſtill uſe to come off by the loſs?

Conſider friend, it may be thou art of a Covetous heart, and an earthly mind; and this, when it meets thee in the preſence of God, what a ſhame and ſorrow is it to thee? thou bewaileſt it, and abhorreſt thy ſelf for it; thou confeſſeſt it to God, prayeſt againſt it, covenants againſt it; and by that thou haſt ſtood a while before the Lord, and taſted of the delights of his love, thou haſt gotten thine heart a little raiſed to things above; thou canſt ſcorn this earth, and hopeſt thou ſhalt never be ſo taken with theſe beggarly things again; and yet, no ſooner hath the Devil gotten thee abroad, into thy houſe among thy treaſures, into thy field [Page] among thy ſheep and oxen, but thine heart is gone preſently after them; all the prayers and tears and vows are forgotten and thou art as buſy and eager upon the world as ever.

It may be, thou art poſſeſſed of a ſlight and frothy ſpirit, given to vanity, carnal mirth and jollity▪ and when thou comeſt to pray or to humble thy ſelf; when thou art alone and haſt freedom to be converſant about the matters of thy ſoul, thou art for the time, gotten to be a little ſerious; the ſenſe of eternity falling upon thee, thy ſoul taking a walk to the grave, and looking over to thoſe deeps that are on the other ſide, thy ſpirit is hereby conſolidated and gotten into a more ſober frame; and then preſently thou hopeſt thou ſhalt never evaporate into ſuch froth and folly again: and yet behold, as ſoon as ever thou falleſt into company with vain perſons, and haſt been entertained a while with their unſavoury merriments, thou quickly becomeſt as one of them.

It may be, thou art of a pettiſh and froward ſpirit, and this hath coſt thee dear; many tears and troubles of heart; and ſometimes poſſibly thou haſt prayed and humbled thy ſelf into more meekneſs and patience and quietneſs of ſpirit; and yet the next croſs that comes, if but a very look, a diſreſpectful word, nay, may be but a ſurmiſe or a jealouſie of a ſlighting thought, will put thee beſides all thy patience, and ſet thee all in a flame.

How many ſuch experiences haſt thou of thy ſelf? haſt thou not often found it thus? muſt thou not acknowledg it hath been thus again and again? Have not theſe been ſometimes thy groans before the Lord, at ſuch times when thou haſt felt thy ſelf [Page] in a better frame, Oh that it might be ever thus? O that this might hold; that I might never ſink into this earthlineſs, that I might never ſwell with this froth or fury again? O this ſlippery and unſtable heart; I fear it, I doubt how it will ſerve me; if the world or this fleſh do but call me away; if any temptation comes, either to court me or to croſs me, I fear me, all this calm and ſerenity will quickly become clouds and tempeſts: Speak Chriſtian hath it not been thus many a time? O what a weak thing art thou?

And what is temptation that you do not fear it? if you know not I will tell you: there are theſe four things in it.

Deception.

Infection.

Seduction.

Perdition.

1. Deception: temptation is an artifice contriv'd on purpoſe to beguile and deceive us, Gen. 3. 13. The ſerpent beguiled me and I did eat: 'tis a juggle, or a cheat, that carries a ſtinging tayle under a fair face: that promiſes a kindneſs or advantage, but either hath nothing in it, or a miſchief: there's no temptation, but its outſide and inſide, its head and tayle hath as much difference, either as ſubſtance and ſhadow, or as bait and hook.

2. Infection: the heart by reaſon of its filth and rottenneſs, is apt to take infection ('tis dangerous for perſons abounding with ill humours, to come into ill aires) and temptation is as the air from a plague ſore, that conveyes infection: temptation does ſo ferment innate corruption, that it putrifies into the more deadly malignity: our being converſant with the pleaſures, and faſhions, and [Page] luſts of this World, our living in ſuch evil airs, do leave ſuch corrupt impreſſions and diſpoſitions upon us, as do ſuffocate our ſpirits, and deſtroy the very vitals of religion in us.

See it in experience: look what mens outward condition, and their ordinary converſes are, ſuch are their tempers and complexions: you may ſee in their faces, and ſmell in their very breaths, where they uſe to live. Thoſe that are dwelling, and have their whole occupation in the earth, are they not moſtly earthen ſouls? thoſe that dwell at eaſe, and with the careleſs and idle, are ſluggiſh and ſleepy ſouls: thoſe that live in pleaſure, in mirth and jollity, what are their Souls but bladders of froth and vanity? He that dwells in the pomps and glories of the world, proud and haughty, ſcorner is his name, and according to his name ſo is the man: he that is the companion of drunkards, and partaker with the adulterer, his very inwards often become debauchery: poſſibly their wayes of life at firſt found them in ſounder tempers; but behold now they are all infected perſons: this earth hath infected them, their eaſe hath infected them, their pleaſures, and their pomps, and their companions have infected them, leavened them into their own natures.

Oh what ſad metamorphoſes do we ſometimes ſee, even of the moſt promiſing ingenuous natures, by their overbold or unwary converſes; ſpoil'd not only of their moſt gracious inclinations, but of all tinctures of good nature; grown proud, and wanton, and froward, and rude, and perverſe, who were once loved for their humility, ſobriety and meekneſs; and all this by the infection they [Page] have received from their ways, or companions.

Thoſe that will run into temptations, that will adventure themſelves any where whither their luſt leads them, that will not firſt enquire, Is it good for me to be here? is it ſafe for me to walk thus? are as mad and fooliſh, as thoſe that will run into a Peſthouſe, or lodge amongſt Lepers. Doſt thou not ſee what thy boldneſs hath already coſt thee? Is not the hew of thy Society already grain'd into thy face? art thou not become as one of them thou converſeſt withall? has not the Infection ſeiz'd on thine heart, and does not the Leproſie appear in thy forehead? take heed fooliſh ſoul, if it be not already, in how little time, may this diſeaſe be incurable.

3. Seduction. Leading aſide to errors and miſtakes, to believe a lye: there are temptations that corrupt the judgement, as well as the affections, that change the principles, as well as the diſpoſitions. When the heart is leavened into vanity, it muſt have a Religion that's ſuited to it; its vain ways muſt be all made right in its eyes: when the heart is become a Libertine, all its principles muſt be latitudinarian: What ſay the great men, and wiſe men? what ſay many of the wits of the world, the men whoſe eyes are opened, in compariſon of whom all their fathers were but children, and knew nothing at all? are theſe for this ſtrict and circumſpect ſelf-denying life? do they not teach us better doctrines? the Spirit of Religion is not nice and moroſe, nor ſo ſtraitlac'd as repreſented by ſome, but more Noble, and generous, and free, not feeding men with fears and jealouſies, not loading them with heavy [Page] burdens, nor limiting them within narrow bounds, nor impoſing on them ſuch ſeverities as ſome others plead for; that is, in other terms, (if ſome mens doings may be a Commentary on their ſayings) Religion is for licentiouſneſs, a Patron for luſt, a friend of the fleſh and fleſhly liberties; as if Chriſt was out when he ſaid, Strait is the gate, and narrow is the way that leadeth unto life; and his Apoſtles after him when they exhorted, See that you walk circumſpectly: Paſs the time of your ſojourning here in fear.

But why may not theſe be in the right? this is the eaſieſt and leaſt troubleſome way; O that this might be Religion indeed! and why may it not? theſe men ſee as much as others, and theſe men have ſouls as well as others; well, I am for them.

And when our ſpirits are ſuited to carnal ways, and our judgments are brib'd to give their ſuffrage for them, how eaſily doth our foot fix in them: our luſts lead us aſide, and our evil principles warrant our wandrings; our corrupt affections carry us into crooked ways, and our corrupt judgments will take upon them to make the crooked ſtrait.

4. Perdition: that's the term, or Gulf, whether theſe ſtreams are carrying us down; temptation is deſtruction begun, and deſtruction is temptation finiſhed: the Devil hath done his work, temptation hath ſerv'd his turn, when it hath drown'd the ſoul in perdition and deſtruction.

Well now, Is not temptation to be feared? would you not fear to be deceived, to be infected, to be ſeduced, to be deſtroyed? and is not [Page] proſperity a temptation? will the devil be friend you for nothing? is not this chaff a bait? is there not a Net ſpread under? who is it that ſaid, The proſperity of fools ſhall deſtroy them? and how doth it deſtroy, but by firſt deceiving them?

Can you rejoyce when you fall into temptation? can you ſport your ſelves in your own deceivings, and bleſs your ſelves in your own deſtruction? will you luſt, and covet, and lye, and labour, and toil, and all to treaſure up gins, and ſnares, and nets, and hooks, to take your ſouls withall, and will you take theſe, as the reward of all your labour?

Are you temptation proof? are you gotten above the danger of temptation? dare you challenge the tempter into the field? when ſo many great men, and wiſe men, and good men have ſo ſadly fallen, and ſuffer'd ſuch unſpeakable loſs, are you ſecure from any ſuch prejudice? are you gotten to that pitch, that you can now touch pitch, and not be defiled, or walk upon coals, and not be burnt?

Have you never ſuffer'd by your proſperity? hath your ſoul never ſuffer'd, your conſcience never ſuffer'd? have you never been deceived and beguiled by it? have you never loſt ſome better things, by your over-loving theſe? have you been deceiv'd formerly, and is there no danger of being deceiv'd for the future? have you been deceived, and is there no danger you may be deſtroyed? hath the firſt work of temptation proſper'd, and is there no fear but that it will miſcarry in its laſt?

Chriſtians, ſtudy throughly the miſchiefs of temptations, and be convinc'd, that the proſperities [Page] of the world are the moſt miſchievous of temptations; receive them as ſuch, and then ſee if this will not cool your covetouſneſs.

A little to quicken and give life to theſe two particulars, ponder deeply, what a dreadful thing 'twill be to miſcarry in the Judgment. 'Tis not who ſhall ſtand in the Synagogue, or ſit in the Palaces, but who ſhall ſtand in the Judgement; 'tis not, who hath been cloathed in Purple, fared ſumptuouſly, lived deliciouſly; 'tis not, who hath gotten the faireſt houſes, the largeſt fields, the greateſt flocks; 'tis not, who hath been the greateſt Landlord, but who hath been the beſt Steward, that will be the concerning queſtion: whatever thy receipts have been, whether little or much, what if thy Bill of accounts ſhould be rejected with this under-written, Away from me thou evil and ſlothful ſervant, thou haſt been unfaithful: Caſt ye the unprofitable ſervant into outer darkneſs, there ſhall be weeping and gnaſhing of teeth.

What if this ſhould be thy caſe? to be fetch'd down from thy high places, to be thruſt out of thy Storehouſes, to be ſnatch'd out of thy ſhop, or thy field, to be arreſted at thy table, in the middeſt of the feaſt, and carried away before thy Judge, with the account of an unprofitable ſervant, or an unfaithful ſteward? oh how dreadful will be thy appearance at that day? how wilt thou hide thy ſelf, or how wilt thou bear the face of thy Judge, before whom thy own Conſcience ſhall arraign and accuſe thee, for a falſe and fooliſh ſervant?

And what hazard is there that this may be thy [...]aſe, whoſe way does proſper? when the very ſame things that are thy Talents to be accounted [Page] for, are thy temptations to neglect thy account; when the very matter of thy truſt is a temptation to abuſe it; the more thou haſt, the more thou haſt to anſwer for, and the leſs like to have what to anſwer; the more thou haſt, the more will thy fleſh be craving for it ſelf, every luſt will come in for a ſhare; thy pride muſt have ſome, thy appetite muſt have ſome, thy paſſions muſt have ſome, thy covetouſneſs would have all, and the more they ſee in thine hand, the more clamorous will they be for it; theſe beggars will neither take a denial, nor an ordinary alms at a rich mans door.

How hard will thy caſe be, either to grant or deny; if thou deny, thou ſeem'ſt cruel to thine own fleſh; if thou granteſt, thou art falſe to God and thy ſoul.

Were theſe things duly weighed, there would not be ſuch ſcuffling after the world, nor ſuch whinings under its want; he that had leaſt would not murmure at his poverty, and he that had moſt would not boaſt of his riches; he that had leaſt would be content, and he that had moſt would be afraid; and all would conclude, that abundance is leſs to be deſired, and want leſs to be feared.

5. Hold your thoughts, affections, and ſenſes, under conſtant government.

1. Your thoughts. Where the thoughts are, the ſoul is, Pſa. 139. 8. When I awake, I am ſtill with thee; that is, my thoughts are preſently with thee, my meditations are of thee; and where my thoughts are, there am I. When the thoughts are with God, the ſoul is with God, when the thoughts are in the earth and mud, the ſoul is all bemired.

[Page] The ſoul goes forth, to view, to taſte, and to chuſe for it ſelf; the thoughts take a view, the affections and ſenſes taſte and take the reliſh, and then accordingly the will chuſes: The will ſhould nakedly follow the underſtanding, and chuſe only what the unbyaſſed judgment tells it is good; but it does too ordinarily follow the affections and ſenſes; theſe blind the reaſon, and ſo ingage the will; we chuſe what we love, and what pleaſes, rather then what upon an impartial deliberation, we judge to be good.

The things of both worlds work upon hearts objectively; by the good or evil that is apprehended in them, they accordingly affect us; our thoughts ſearch into things, what there is in them; when our thoughts by ſearching find out God, God is regarded; and when they are in ſearch after the world, they make a ſhift to fancy this to be good, and accordingly it is imbraced.

The thoughts are the feet and the eyes of the ſoul; the feet, Eccleſ. 5. 1. keep thy feet when thou goeſt into the houſe of God; that is, keep and look well to thy thoughts. The eyes, Prov. 17. 24. The eyes of a fool; that is, his thoughts, are in the ends of the earth; the rovings of the thoughts, are the ſouls compaſſing the earth, and its walking to and fro to the ends thereof.

Keep your thoughts in by the Lord, and you keep your ſouls in; your thoughts will be in exerciſe, will be walking daily and hourly, ſome whither or other; there's no keeping them in, they will abroad, either to heaven or earth: oh ſend them to heaven daily, and hold them there, let them have no leiſure to wander in this earth.

[Page] Brethren, think your ſelves up to heaven; as we may pray our ſelves up, and believe our ſelves up to heaven, ſo we may think our ſelves thither: worldly men think themſelves into pride, or think themſelves into covetouſneſs, or think themſelves into wantonneſs, are ſo long thinking, and thinking in fuel for luſt, till they have ſet it all in a flame: as worldly men think themſelves into wickedneſs, ſo let Chriſtians think themſelves into holineſs, think themſelves into humility, ſobriety, contentation, and heavenlineſs of mind; call off your thoughts from this earth, and you will ceaſe to be earthly, call them back from vanity, and you will ceaſe to be vain; call them up to heaven, and you call them off from what's below.

Think on God more Chriſtians, and the everlaſting Kingdome; think on the way that leads to it, on the dangers that lie in the way, on the dread of periſhing in the way, on the beauty, and pleaſure, and comfort of being upright in the way, of the goal and prize that is at the end of the way.

Take up ſuch thoughts as theſe; Is not God better then the world? that is, is not all things better then nothing? Is not grace better then ſin? that is, is not fair better then foul? Is not peace better then wrath, peace with God, then friendſhip with the world? are not the fillings of Gold, better then heaps of earth?

Is a little grace ſo good, and is not more deſirable? can there be much grace, where the deſire is ſo divided betwixt it and vanity? Is gold in the Our ſo precious, as gold out of the fire? Is the [Page] twilight pleaſant, O what is the day light? Is a mixture of fleſh and ſpirit, of heaven and earth, as deſirable as all ſpirit, all heaven? If grace be ſo good, if peace with God be ſo precious, why do I not ſeek it? if I have a little grace, if I have a little peace, why do I not preſs for more? when ſhall I increaſe, and grow rich towards God, if I do not decreaſe towards this earth?

Be thinking thus on heaven and heavenly things, and if you will be thinking of earth too, think of the dark places of the earth, and the dark ſide of its brightneſs; think of the precipices, the mariſhes, the quagmires, the barren Mountains, and deſolate Wilderneſſes, the bryars, and thorns, and wild beaſts of the earth; my meaning is, if you will ſtudy the world, ſtudy its vanity and vexations, the danger you are in of being loſt, or torn in pieces, or ſwallow'd up of them.

How uncertain are theſe riches? how vaniſhing is this mirth? how unconſtant are theſe friends? what a blaſt are theſe honors? what a flaſh are theſe pleaſures? what a bubble are theſe buildings? how long will they luſt? what will be left of them a few years hence? But O the thorns, and the bryars, the vexations, the cares, the fears, the diſappointments, the croſſes, the ſweat, and the ſorrows, that are mingled with theſe pleaſures and poſſeſſions. But yet farther, O the darts, and the arrows, and the ſtings that come after! O the ſtabs, and the wounds that they give to the ſoul, the darkneſs, and death, and damnation, that they are dragging it into!

If you will be thinking on the world, let it be with ſuch thoughts as theſe, and then ſee if it [Page] would be ſo hard to make an exchange of earth for heaven.

Brethren, the reaſon why it is ſo hard a work for the Miniſtry to perſwade in ſouls to Chriſt is, becauſe we cannot get them to entertain any ſerious thoughts of Chriſt, and of the bleſſedneſs that comes in with him: the reaſon why we cannot fetch them off from the world, is, becauſe we cannot perſwade them to think as they ſhould of it, of the vanity of it, of the bondage it holds them in, and the miſery it ſubjects them to: If we could but ſet you a thinking once, what harm would it be to me to hearken to Chriſt? what will become of me if I do not hearken to him? when ſhall I come to Chriſt, if I ſtill cleave to this preſent world? what if I ſhould never come, but ſhould ſtand at this diſtance from him to my dying day? Can I ever hope for mercy from Chriſt, if for the love of the world I now refuſe him? will he regard my cryes, when hereafter I ſhall call, Lord open to me, Lord anſwer for me, Lord ſave me; if I reject him when he calls, Soul open to me, Soul ſubmit to me: How ſhall I ſtand in the Judgment, if I have no Chriſt to ſtand with me? will my eſtate, will my pleaſures, will my friends be good Advocates for me in that day? will this be a good Plea, Lord Jeſus appear for me, let thy wounds plead, let thy bloud plead for me, let me ſtand as one of thine, for I am he that would none of thee; I ſet at nought thy counſels, and deſpiſed thy Covenant, and trampled upon thy bloud, and preferr'd my houſe, and my money, and my pleaſures, and my luſts, before thy love? I am he, whom when thou calledſt I would not [Page] come, whom thou wouldſt have turned, but I would not turn; when thou wouldſt have pardoned and healed me, I ſold thy pardon, and refuſed to be healed, and wilt thou not plead for ſuch a one as I? I have choſen [this] world for my portion, I have lov'd it, and ſerv'd it, and when I ſhould have been praying or hearing, minding my ſoul, and laying up treaſure in heaven, I was loath to be ſuch a bad husband, I was buſie in following my affairs, looking to my Corn, and my Cattel, and my Trade; and here I have gotten money and Lands, and will not theſe plead for me? Is not a rich mans Plea good? will not my gold, and my ſilver, my honors, or my ornaments, get entrance into thy Kingdome? if not Lord, this is all I have to ſay for my ſelf, if this will not do, who ſhall plead for me?

O Brethren, if you would be perſwaded to ſit down daily, and to think over ſome ſuch thoughts as theſe, then there would be hope: If we could but preach you upon this thinking, there would be hope that you might think you into Chriſt.

2. Hold your affections under government, Prov. 16. 32. He that ruleth his ſpirit, is better then he that taketh a City: and no wonder, for he hath taken the whole world captive. All victories imaginanable are ſumm'd up in this one victory, the conqueſt of the heart.

By ſpirit we are here to underſtand, the paſſions or affections, the ſpirit of man is, as the Apoſtle ſaies Jam. 3. the tongue of man is, an unruly evil; impatient of ſubjection, and preſſing for dominion.

[Page] God hath placed our affections under government; under the government of our reaſon, and thoſe principles of heavenly wiſdom, faith, righteouſneſs and holineſs, which we are indowed with; but theſe (like an unbroken horſe, that will not go whither the rider, but whither it ſelf liſteth) do riſe up and rebel againſt reaſon, and will be the leaders and not followers: and this unrulineſs of the paſſions is the root of the diſtempers and diſorders of the life: when men ſurrender up themſelves to be lead by affection whither doth it carry them? reaſon leads us up to God. It is the Candle of the Lord; that lights us our way to him: our affections are blind guides; love is blind, deſires are blind, and whether will the blind lead us? If we could live by faith, nay if we could but live more by reaſon (by right reaſon) we ſhould get us up out of this earthly country: even reaſon will tell us, that God is better then creatures, and that the inordinate following of creatures, is the forſaking of God.

For the better holding your affections right, take theſe two directions.

1. Keep your ſelves in the love of God.

2. Whatever you love in the world, let it be alſo your fear.

1. Keep your ſelves in the love of God: let affection follow the conduct of reaſon to Heaven, and there let it dwell, but till reaſon lead it down again: keep your ſelves in the love of God, Jude 21. keep up a right underſtanding of God and that will keep up your affections; keep up your affections to God, and that will keep them off from the world: the heart will ever be in love; and till it [Page] find a better, this harlot muſt be its beloved: deformity is as beauty whileſt beauty is out of ſight. He ſaies in vain, ſet not your affections on the earth, that does not firſt ſay, ſet your affections on things above. He that ſaies, ſet your affections on things above, and not on the earth, if he be heard in the firſt, will not be denyed in the ſecond: keep you in the love of God, and you keep you clear of the love of the world.

2. What ever you love in the world, let it be alſo your fear: fear will be loves bridle, and reaſon would teach you to fear what ever you love here: nothing hath ſuch an advantage upon us, to ſteal away our hearts from God as the things we love. The Lord is ſeldom ſuch a looſer as by his bounty, when he lets down his ſilver cords of love, to draw up our hearts, we make chains of them to fetter us here below. His gold and his Jewels, his bracelets and earrings, which he ſends us to allure our love, are often molten into an Idol and engroſs our hearts to them.

Whatever thou loveſt in all the world, haſt thou a wife or a child that thou loveſt, haſt thou a friend or companion that thou loveſt, haſt thou an houſe a pleaſant habitation, haſt thou gardens or orchards, fields or vineyards that thine heart is pleas'd withall, O be jealous of them: Keep your diſtance come not too near; thou commeſt for my Soul (my child) my houſe, my mony my friends, I muſt have an eye to you, you come to ſteal away mine heart.

What a ſad requital, and yet how commonly is this the requital, which we make for bounty and kindneſs? I ſhould have lov'd God better, if he [Page] had not been ſo good to me: I ſhould have lov'd God better, if he had not given me ſo good a wife, ſo dear a child, ſo fair an eſtate, ſo many friends: wilt thou fear ſuch unworthineſs? then fear whatever thou loveſt.

If what you love be not alſo your fear, it's like to be your loſs and ſorrow. If Sampſon had fear'd his Delilah whom he ſo loved, he had ſav'd his locks, his God and his life: his love to that harlot did him more miſchief, then all the armies of the Philiſtimes. Solomons wives became his tears: fondling children often revenge their parents dotage, by becoming thorns in their ſides and ſwords in their hearts: whatever thou overloveſt, look for it, to find it thy croſs or thy curſe: what will thy friends, or thy mony be, when either thou haſt loſt them, or thy ſoul by them? what ever thou overloveſt God will tear it from thine heart, if ever he mean thee good, he will touch thee in the apple of thine eye, he will try thee in thine Iſaac, he will tear off that Jewel that entices thy Soul from him: what thou canſt not part with, look for it, that muſt go, or thy ſoul.

3. Set a ſtrict watch upon your ſenſes: By theſe 'tis, that Satan with all his temptations, hath ſuch an eaſy paſſage to our hearts: our ſenſes are the doors of our hearts; the outlets of corruption, and the inlets of temptation; they bring the outward objects, and the inward luſts together; when the fuel and the fire are layd together, then there is a flame.

Both the Evil and the Good that is in us, came in much by this way. How came Sin and Death into this world, and all the plagues and miſeries we are labouring under, or lyable to? which way [Page] came they in? By the eye they came in: when the woman [ſaw] the fatal apple, then ſhe luſted and taſted, Gen. 3.

How came life and immortality, grace and peace, and all our glorious hopes in again? By the Ear they came in. By this the promiſe entred, by this Faith entred, Rom. 10. 17. Faith cometh by hearing.

Nihil eſt intellectu quod non fuit prius in ſenſu, ſaith the Philoſopher, there's nothing in our underſtandings, and as little in our affections, whether good or evil, but what made its way by our ſenſes. If God hath our eye and our ear, he hath our heart; if the Devil have gotten theſe once, 'tis not like to be long, ere he be poſſeſſour of all: of ſuch mighty conſequence is the keeping our ſenſes, as Heaven and Hell amount to.

Our ſenſes are now vitiated and corrupted; pre-occupated by ſin and the Devil; ſhut againſt God, and open to iniquity. Sin hath gotten the ſtart of grace; and having gotten poſſeſſion of the houſe, makes good the doors for it ſelf and friends: whatever knocks for entrance, the word preſently is who comes there: and if it be a friend, a friend of ſin, there's free admiſſion: So that now in pleaſing our ſenſes or leaving them at liberty to pleaſe themſelves, we betray our Souls to the hands of Hell: to be a Senſualiſt is next to being a Devil: to leave our ſenſes unguarded, is to leave open the floudgates of Hell: the Devil could not wiſh our Souls in other hands, then to be given up to our ſenſes: neither Devil or World need doubt of entrance, while they have a friend at the door; theſe earthen gates like that iron gate, will [Page] open of their own accord to them, when ever they come.

Our depraved ſenſes are the great adverſaries to Chriſtianity: whatever is ſaid of the enmity of the world, of it's gains and faſhions, its pomps and pleaſures, all lyes upon this ſcore, as they are the objects that tickle and pleaſe the ſenſes, and by theſe, deprave the mind and turn away the heart.

What is it that lyes in the way of the Goſpel; that obſtructs it's paſſage and hinders it's work upon Souls? why is it that Chriſt is not more gladly and generally receiv'd? O this is it that hinders; 'twould deprive us of many a ſweet morſell, of many a pleaſant draught, 'twould pull off our vain habits, and wanton faſhions; 'twould pare off our fleſhly pleaſures: no more indulging to appetite, no more pleaſing our eyes, and ears, and palates, if Chriſt be once entertained: now we can take our liberty to make proviſion for the fleſh, and let the fleſh take it's fill: we can feed our ſelves with the fineſt, cloath our ſelves with the beſt, we can ſoke our ſelves in all ſorts of ſenſualities; we can fetch in load upon load, and make the beſt of what's before us: we can milk every dug, we can ſuck every bottel, we can dig in every mine, we can plough and reap in every field that the world hath; there's nothing but Chriſt can hinder us; once give ear to him, and that will ſpoil all our mirth and marre all our markets: then we muſt keep within bounds, and neither get nor ſpend more then he allows us: we muſt keep to our allowance and but a ſhort allowance neither, ſuch as will be too [Page] ſtrait for fleſh and bloud to ſubmit to.

And hereupon our eyes and ears, which are ſo open upon the World and it's vanities, do as it were invite, and call in all the help the world can make, to reſiſt Chriſt and his work; do call in all the baits and temptations that the whole world is furniſhed with, to divert and turn aſide the heart from hearkning to Chriſt. Help World; help O my carnal friends, help O my fleſhly pleaſures, help O my houſe and money, Chriſt is come for mine heart, I am loath it ſhould go there; can you do nothing to ſtay it with you? help or it's gone.

Friends, would you not that the world keep Chriſt out, or draw you aſide from him? ſhut the doors againſt it; make a covenant with your eyes and ears, ſet a watch upon them; put a bridle upon your appetite, and keep the door of your lips; ſhut the world out; be deaf to it's flattery, be blind to it's glory, wink it into darkneſs; ſhut the doors and keep the world out, and then Chriſt will be the better accepted.

Live above the pleaſures of ſenſe. What have you no higher pleaſures, no Nobler delights? have you not a God to delight you in? have you no ſoul delights? or are theſe they, wherein the Bruits have as great a ſhare as you? Is meat, and drink, and cloaths, and ſports, the food of ſouls, your heart delights? muſt your immortal part live at the Trough, and feed on ſwill and husks? where is peace with God? where is the fellowſhip of the ſpirit? where is the joy of the Holy Ghoſt, and the hope of glory? where is the ſweetneſs of ſincerity, and the peace of conſcience? are there no ſuch things, or is there no pleaſure in them? [Page] Are you content to take up with this mud, whileſt thoſe pure ſtreams run by? or muſt you have both? Is it not enough that your ſouls may rejoyce, that your hearts may feaſt and ſing, unleſs your fleſh alſo may frisk and frolick it out in it's brutiſh mirth and pleaſure? Go taſte and ſee how good the Lord is, drink of his rivers, acquaint your ſelves with his pleaſures; and then ſee, if an Heaven ſatiated ſoul can envy the brutes the pleaſures of ſenſe.

Laſtly, Make a ſolemn ſurrender of your ſelves and ull that you have to the government and diſpoſal of God, lay down all at his feet, and reſolve to take up nothing, but with his leave and for his uſe.

Let the Lord have the whole ordering of you, for your,

Getting.

Keeping.

Uſing.

1. Seek no other things, nor any greater abundance of them, then God allows you to ſeek: Buy not an houſe, nor a field, or a living, but make God the purchaſer: go not into the fair, or the market, into the ſhop or over the ſeas, but when God ſends you; drive not that trade or that bargain, concerning which you cannot ſay, I am herein trading for God: let the Lord appoint you, your work and your reſt, your labour and your profit, be content with what comes in. Seek not great things for your ſelves, and quarrel not with providence, if by all your ſeeking you get nothing.

Seek no more, nor no other things then God would have you, and ſeek them no otherwiſe then in Gods way and order. God hath other works then theſe for you to do; God hath other things [Page] then theſe for you to ſeek. God ſaies ſeek my face, ſeek my Kingdom; [firſt] ſeek my kingdom and the righteouſneſs thereof: what is this done? Is God ſure? Is the kingdom ſure? have you grace? have you peace? have you enough of theſe? have you wrought your ſelves out of work here? is there no more to be done, no more to be gotten? is there never a gulf yet fixed betwixt you and glory, that needs your care how to get over? are you paſt all danger of miſcarrying for ever? is your way cleared of all your difficulties and hazards? have your ſouls no enemy left alive? Are your luſts dead, the world vanquiſhed, and the Devil troden under foot? have you as much grace as you need? as much faith and love and patience as you need? Are you paſt that prayer Lord increaſe our Faith? Are you paſt thoſe counſels, Hold faſt that thou haſt. Grow in grace, follow after, preſs to the mark for the prize of the high calling of God in Chriſt Jeſus? have you hit the mark, have you wonne the prize?

Is there not much of this work to be done which God would have [firſt] to be done? yea with ſome of you, is it not all behind hand? nothing done for your Souls; no knowledg, no grace gotten? nothing of the work of converſion, nothing of the work of repentance done; the firſt ſtone of the new building yet to be layd, yea not ſo much as the old rubbiſh removed, not a luſt caſt out, your carnal hopes not yet thrown down the hard heart not ſo much as touch'd?

What is there nothing done for the other world by ſo many of you, and ſo little done by the beſt of you, and are you yet ſo buſy for this world? Is [Page] this as God would have it? is this to ſeek the world as God would have you ſeek it? Go and ask counſel of God, Lord what wouldſt thou have me to do? how far forth for this world? how far forth for the other world? which ſhall be firſt minded? which ſhall be chief? and what ever the Lord doth ſpeak, let this be thy reſolve, I will firſt ſeek the kingdom of God, and for other things I muſt do as I may.

2. Keep and lay up no more by you, then God would have you: Say of all you lay up, This is Gods ſtock, this is his treaſure: whatever you have, let God keep the purſe: when he ſaies, Bring no more into the treaſury, ſtay your hand, beſtow it elſewhere as he ſhall appoint you. Let no ſtollen goods be found with you: all's ſtollen, ſtollen into your purſe, ſtollen into your houſe, which the Lord would have otherwiſe diſpoſed of. Be not then laying up, when God ſaies lay out, be not then ſparing when God would have you ſpending.

God ſaies, Caſt thy bread upon the waters, be ready to diſtribute: What ſaith he to thoſe rich men, Jam. 5. 2, 3. your riches are corrupted, your garments are moth-eaten: your gold and ſilver is cankered, the ruſt of them ſhall be a witneſs againſt you; you have heaped up treaſure (an evil treaſure) againſt the laſt days: what do you treaſure up for the moth and the canker and the ruſt? no more ſuch heaping up, bring forth out of your treaſure.

3. Uſe what you have as God would have you uſe it: bring forth, but only by Gods order. Be good ſtewards; remember your account, book down all your expences: let nothing go any way, but what you are willing ſhould be book'd, and let nothing be book'd, but what you would have read in your reckoning day.

[Page] Let your fleſh have no more then the Kings allowance: feed it as a ſervant, let it not want what's neceſſary, but feed it not into wantonneſs or idleneſs: let it have never a meal nor a morſel more, then is fit for a ſervant. Let it not have the command of your eſtate, or be it's own carver, but let it be at the finding of conſcience; let never a penny be laid out upon it, either for food or raiment but what conſcience allows. Let your families be provided for, your friends entertained ſo, as that nothing be wanting, nothing be waſted. Be provident but not penurious, uſe hoſpitality but hate to be prodigals: give to all their due and no more: and whileſt your fleſh hath it's due, your friends and families their due, let not Gods friends want theirs: whomever he ſends to you for an alms, ſend them not away empty, ſend portions to thoſe for whom nothing is provided: feed, cloath, harbour, lend, give, according as God hath communicated to you, and ſhall command from you; and in giving thus to all, the things that are theirs, you give unto God the things that are Gods.

Remember carefully this laſt direction: Lay down all you have at the feet of God, and neither ſeek nor uſe any thing, but according to his order and will. Never let luſt ſet you on work, and leave nothing to its diſpoſe: feed not your eye or your appetite, feed not your pride or your covetouſneſs, till God bids you feed them; and then you ſhall find your luſts to ſtarve under your hands; and when worldly luſts are dead, the enmity of the world is ſlain, it's temptations vanquiſhed, and from being your Lord, it's henceforth become your ſervant: now [Page] you may make your friends of the Mammon of unrighteouſneſs, and when theſe fail, you ſhall be received into everlaſting habitations.

For a cloſe of all, let me yet a little farther perſwade you, to preſs hard for this victory over the world; and to this end, let me ask you theſe following queſtions,

1. Are you for the ſaving of your Souls?

2. Is not the World an enemy to your Souls, and the ſalvation of them?

3. Is not victory over this enemy poſſible?

4. Is not victory over this enemy deſirable?

5. Can this victory be bought to dear?

6. What if this enemy ſhould reign to death?

7. [Wil] you henceforth become enemies to this enemy?

1. Are you for the ſaving of your Souls? what are you for? for Heaven or Hell? 'tis the ſame queſtion as, are you for Heaven or Earth? ſpeak friends, where would you that your lot ſhould fall? will you be written in the earth, or amongſt the living in Jeruſalem? will you have your good things here, or will you wait for them till hereafter? which do you moſt regard, the joynt and eternal intereſt of your bodies and Souls, or the ſingle and temporal intereſt of your bodies? In a word, will you be ſaved or damned?

Do you ſo verily believe, a reſurrection from the dead, and a judgment to come? that there is another world? that this world ſhall vaniſh away, and the other world ſhall abide for ever; that there is an eternal ſtate of bleſſedneſs and miſery, into one of which ſtates your Souls muſt immediately enter, as ſoon as they are looſened from this [Page] body? that the future bleſſedneſs is unſpeakable, that the future miſery is intollerable? Are you Atheiſts or Infidels, or elſe do you ſo verily believe this, that it is the great aim and deſire of your hearts, to obtain this bleſſedneſs, and to eſcape thoſe torments?

Deſcend into your hearts, conſider the choice that's ſet before you, and come to a reſolution: what do you chooſe? light or darkneſs? life or death? eaſe or anguiſh? rejoycing or howling? lifting up of the head or gnaſhing of teeth? eternal pleaſures, or eternal fire? With whom will you dwel? with the Saints or with Serpents: with Michael or the Dragon? in the joy of the Lord or in the terrours of the Lord? What ſhall be your ſentence? Come or depart? come ye bleſſed or depart ye curſed? inherit the kingdom or away into the fire? what ſay you? conſider and ſpeak, will you be damned, or are you for the ſaving of your Souls? If you ſay you are for ſalvation, then let me farther ask you,

2. Is not the world an enemy to your ſalvation? Is ſalvation poſſible without a victory over it?

Is it not againſt the declared will and purpoſe of God? Rom. 8. 30. Whom he did predeſtinate, them he alſo called; whom he called, them he alſo juſtified; whom he juſtified, them he alſo glorified: who are the juſtified and glorified? is it not, onely the called? is there ever another man of the number? And who are the called of God? is it all thoſe that are bid to come? is he of them that makes light of it? that ſaies, I cannot come: that ſaies, no Lord, I pray thee call ſome other gueſts, and let me alone as I am; to follow my oxen and my farm and my wife, [Page] I pray thee have me excuſed? is this one of the called of God? If not, what hope of his ſalvation? will God change his purpoſe and baulk his way, to gratify thy carnal mind, and reconcile luſt and eternal life?

Is there not an inconſiſtency in the nature of the things? to be ſaved, and left under the power of the world, is to be ſaved, and yet left under the power of the Devil? to be ſaved and yet left unſanctified: to be made free and yet left in bonds. Doth it not enervate and reſiſt all the means of ſalvation?

Doth not the world hinder the word, that that cannot proſper with you? is not this it, the luſts and love and cares of this life that choke the word that it becomes unfruitful? Math. 13. 22. Hath not the world hitherto dealt by you, as in the beginning of this diſcourſe, I told you it would? darkned your eye, that you could not ſee? deadned your ſenſe that you could not fear? hung upon your hearts and about your necks that you could not come to Chriſt? Have you ſeen? have you feard? are you come to Chriſt? or are you not yet in your ſins? why what is it that hath hindred you, and kept you back from Chriſt hitherto, but either the cares of this life, or the deceitfulneſs of riches, or the pleaſures and luſts of this preſent world?

Doth not the world hinder prayer? hold you back from going to God to ſeek your lives at his hands? while you ſhould be with God to ſeek your lives, the world calls you abroad to ſeek your livings: a little praying muſt ſuffice a worldly heart; when the tribes go up to pray before the Lord, how often is the worldlings place empty? If I were to go in ſearch for a worldlings heart, I would ſeek all the [Page] places of the earth firſt, ere I would ſeek him before the throne of grace: he is ſo ſeldom there, that you may as well ſeek an idle ſhepherd in the pulpit, as a worldly heart in the cloſet: O if worldly men did no more diligently ſeek the world, then they uſe to ſeek God, what poor men would they be?

Get you aſunder worldlings, let your Souls and this harlot part, that Satan tempt you not for your incontinence, that your prayers be not hindred: what praying whilſt the world is ſtill with you? and what hope of ſalvation, whileſt no praying?

3. Is this enemy invincible? Is not victory over it poſſible? is it not poſſible for thee to become an enemy to this world? if thou art an enemy thou art a conquerour. It's true thou haſt an hard field to fight, and there's great hazard thou mayſt be eternally loſt by it. It hath ſlain ſo many Souls, and laid them up in everlaſting chains; there have been ſo very few have eſcaped with their lives, that it's a great queſtion, whether thy life may not alſo go. Thou haſt been ſo long a captive, that it is much to be doubted whether ever thou mayſt be ſet at liberty. Thou beareſt ſuch a love to the world, thou wilt ſo hardly be perſwaded, that 'tis thine enemy, and art ſo apt to take it to be a better friend then God is to thee; thou art ſo hardly perſwaded, that he is a friend to thee, that doth but tell thee, the world is an enemy, and art ſo angry at any that offers to aſſiſt thee againſt it, or but perſwades thee to take heed of it; thou art ſo apt to take all the counſels, warnings, reproofs, that are given thee, to put thee upon thy watch [Page] againſt it, to be injuries, unkindneſſes; that it's much to be feared, how it may go with thee.

There have been ſo many charges made againſt it without ſucceſs; the axe hath been ſo often layd at the root of this tree; God hath been hewing at it, conſcience hath been hewing at it, may be, all thy life long; the word hath been fighting againſt it, prayer hath been wreſtling with it, meditation hath been conſidering about it; Thou haſt been ſo often warned, Take heed and beware of covetouſneſs; Love not the world, nor the things of the world; mortify thy members which are upon the earth; Flee youthful luſts; Get thee up from the tents of theſe men, ſet not thine affections on the earth; Thou haſt been ſo often told, That the faſhion of this world paſſeth away; thoſe that will be rich fall into a ſnare; the friendſhip of the world is enmity againſt God; and after all this there is ſo little done; thy heart is ſo much upon it ſtill, it holds to this day, ſo ſtrong an hand over thee; thou art ſtill ſiding with it and taking its part, againſt God and thine own Soul; thou art ſo loath to hear, that 'tis a ſin to be worldly minded, or to be convinced that thou art a worldling; that I muſt tell thee, 'twill be hard work for thee, to obtain the victory, and to eſcape with thy Soul.

Look to it, ſuch a diſeaſe which hath been ſo long rooted in thy nature; ſuch an enemy that hath ſo long lien in thy boſome, that thou wilt not be perſwaded, that 'tis thy diſeaſe, that 'tis thine enemy; ſuch a diſeaſe will hardly be cured, ſuch an enemy will hardly be conquered.

But yet, is not a victory poſſible? Is this diſeaſe unto death, and is there no remedy? Is there [Page]no balm in Gilead? is there no Phyſitian there? Is the field loſt, and is there no recovery? who is it that hath bid thee fight againſt this enemy? Is it one that had a mind to mock thee? Look upon the Captain of thy Salvation, hath not he overcome the world? Hath not he ſaid, Be of good comfort; look unto me, and be ſaved; come unto me, and ye ſhall have reſt? Doth he not call to thee, Wilt thou not be made clean; wilt thou not be made free: If thou wilt thou mayſt, there lies all the difficulty, that's all the doubt, whether thou wilt or no; as hard as the victory is, if thou periſh by the world at laſt, thy deſtruction will be laid at thine own door; 'tis becauſe thou wilt not accept of deliverance, if thou wilt thou mayſt.

4. Is not victory over this enemy deſirable? Is not liberty deſirable? is not life deſirable? be an enemy and live, the world kills none but its friends.

Would it not be well with you, if this ſpirit of the world were caſt out, and God had given you another ſpirit? would it not be a good exchange, if for this carking, caring, anxious earthly greedy heart, you had obtained a contented patient mortified ſpirit, an heavenly mind? would not the matter be well mended with you, if for your treaſure on earth, you could make God your treaſure? could you not wiſh it were ſo?

Can you ſay, I thank God I am yet a worldling? I thank God my heart is ſtill below? I can mind my pleaſures, and gains; I can ſatisfie my luſt, and take my liberty, and follow my affairs, without troubling my ſelf about theſe higher matters that I know not? Hitherto I thank God, this world hath been too hard for the Goſpel; the devil hath [Page] kept poſſeſſion, and hath kept Chriſt out? whileſt others have puzled and amuſed themſelves with their thoughts, and hopes, and fears about another world, have made an adventure for the unknown riches, have been filling their heads, and perplexing their hearts, with cares for hereafter, and have neglected and ſtraitned themſelves here, I thank God I have been no ſuch fool?

While you may ſay, I thank God, [I have] an eſtate in the world, I have friends in the world, can you alſo ſay, I thank God this is my treaſure, theſe are my delights? I can never trouble my ſelf with thinking of, or ſerving any other God but theſe, I can take theſe in exchange for my ſoul? I thank God for that unrighteouſneſs, or that unmercifulneſs, which he hath left me to, and let me alone in, whereby I have gotten me an eſtate, and preſerved it entire to me? it had been worſe with me then 'tis, if I could not have ly'd and defrauded; if I had made Conſcience of Sabbaths, of praying, and hearing, and ſpending ſo much time this way as others do? I had been a poor man had I taken this courſe, but I thank God I was wiſer then ſo? Can you ſay thus?

Chriſtians may, and will ſay, I thank God I am crucified to the world, I thank God for Faith, and Prayers, and Sabbaths, for a new heart, and a new life; bleſſed be God that hath choſen me out of this world, and called me by his grace; bleſſed be God for a part in Chriſt, and hope towards God; bleſſed be the day, wherein my ſoul was divorced from this world, and eſpouſed to another Husband; I would not be in bondage to this earth again, I would not be a fleſh pleaſer, a ſelf-ſeeker [Page] again, if the devil would hire me with all the Kingdomes of the world; there is not a Chriſtian in the world but will ſay thus: But where is the worldling that dares deliberately to ſay, I thank God I am a worldling ſtill, God hath dealt well with me, that he hath left me out, and let me alone to follow mine own heart?

Speak worldling, had it not been well for thee if thou alſo hadſt been brought in to Chriſt? would it not be well for thee, if yet thou mighteſt, mighteſt ceaſe from this earth, and be a Candidate for heaven, mighteſt ceaſe to be a drudge, and a ſlave, and be delivered into the liberty of the Sons of God? would it not be well with thee if thou wert? would it not be well with thee if yet thou mighteſt? doſt thou never wiſh, O that my ſoul were in ſuch a caſe? why then wilt thou not, in this thy day?

5. Can this victory be bought too dear? There's nothing in this world but may be over-bought: An Army may be ſo weakned in the fight, that victory will not repair it; Crowns and Kingdomes may be bought too dear; all the royalties and revenues of the world may be purchas'd at ſuch a rate, that they may not be a ſaving bargain: But can redemption from the world be over-bought? will not the ſalvation of thy ſoul pay all thy charges? Its true, thy reſcuing from this enemy may not be without much damage and loſs, not only of the ſhip, and the lading, but of thy life: when thou conquereſt this enemy, thou wilt looſe a friend; in thy conquering thou wilt purchaſe enmity; therefore the world hateth you: Thou wilt not only create thee enemies by thy Conqueſt, but wants, and [Page]ſtraits, and labours, and cares: when thou ceaſeſt to be a ſervant to this world, think not to have an eaſie idle life, thou wilt have more and harder work then ever; the purſuing thine enemy that he rally not again upon thee; the watching thine heart, the guarding thine eye, the governing thine appetite, that they run not again after it, the pleaſing and following thy Lord in all things that he commands thee; what day thou breakeſt with the world, and joyneſt thy ſelf to the Lord, this life of labour and care thou putteſt thy ſelf upon; thou muſt no more thirſt after thy ſtoln waters, nor taſte of thy forbidden pleaſures; thou muſt no more traverſe thy moſt pleaſant ways, nor ſtick at the moſt painful duties; nay, not thine eaſe only, or thy pleaſure, but thy life alſo, and all that thou haſt muſt go, when ever thy Lord calls thee to it.

What courſe ſhort of this, will either obtain, or ſecure thee the victory? but how will ſuch a life down with thee? how will thy ſpirit bear it? when thy faint heart ſhrinks from it, when thy proud or ſtubborn heart ſwells againſt it; when thy old pleaſures and liberties, when thine old friends and companions, when thy ſilver and thy gold cry after thee, canſt thou leave us thus? can thy ſoul part with us for ever? thou wilt then find that this victory coſts thee dear.

But is not thy ſoul more worth then all this? wilt ſay, Better I were damn'd then ſav'd at ſuch an hard rate; hell rather then this way to heaven?

'Tis hard to be a Chriſtian, 'tis true; but bleſſed be God my ſoul is eſcaped, my foot is gotten [Page] out of the ſnare, liberty, liberty is brought to this captive, and the opening of the priſon to the bound; he whom I now ſerve, how hard ſoever his work is, is no hard m [...]ſter, he gives good wages; were his work harder then 'tis, yet 'tis not worthy to be laid in the balance with ſalvation: I will not die for an eaſie life.

6. What if this enemy ſhould reign till death? how do you think your worldly life will look, when you come to die? do you think you ſhall then ſay, I have done well to be a worldling? it may be, if God ſhould ask you now, doſt thou well to be covetous? doſt thou well to be a ſelf-ſeeker? you would anſwer him as Jonah did, Jonah 4. 9. when God ask'd him, Doſt thou well to be angry? it may be you would anſwer as he, yes, I do well to be angry, I do well to be covetous, or proud, or ſenſual; but do ye think you ſhall ſay thus at death? ſhall you then think you ſay, I have done well, I have done wiſely for my ſelf, I have coveted a good covetouſneſs, 'tis well for me that I did not hearken to theſe preachers, that I have lived in pleaſure, that I have heaped up treaſure for theſe laſt daies? if I were to begin the world again, and were to live over my life the ſecond time, I would take the ſame courſe I have taken; and I could wiſh every friend I have in the world, every companion I have, every child I have, to take example by me, and to live as I have lived? would you ſay thus? would you wiſh thus in that day?

Sometimes we hear a dying Worldling to wiſh all his friends, Take warning by me, O take heed as you love your ſouls, that you ſpend not your daies as I have done; but do you ever hear them ſay, [Page] Take example from me, follow my ſteps; now I find the comfort of my earthly-mindedneſs, now I find the comfort of my luſts and pleaſures; O that you might all have the comfort at your dying day wherewith I am now comforted? when did you hear of ſuch an inſtance?

Speak worldling, let thy Conſcience ſpeak; when death comes to arreſt thy ſoul, and to carry it hence immediately before thy Judg, there to receive thy ſentence according to what thou haſt done in the body; is this the ſtate thou wouldſt be found in? reeking in thy worldly luſts, ſoaked in ſenſuality, eaten out of worldly cares, loaden with worldly goods, and as empty of the knowledg and grace of God, as thou art at this day? wouldſt thou be content to ſay in reſpect of divine grace, as thou muſt in reſpect of worldly goods, Naked I came into this world, and naked I muſt go out of the world? would you that death ſhould carry you thus before your Judg? would you have that written on your forehead, when you come to ſtand before that dreadful Tribunal, which was written on the Tomb of that Edomite, Pſa. 52. 7. Lo this is the man, that took not God for his ſtrength, but truſted in the abundance of his riches, and ſtrengthened himſelf in his wickedneſs?

Do not your hearts tremble when ever you give them leave to think of that day? do not the fore-views of death, and thoſe anticipations of Judgment you ſometimes feel in the Court of Conſcience, uſe to ſhake you?

But how will it be when it comes? when the pale horſe comes to your door, and you are juſt mounting for the other world; when your Judge, whoſe eyes are as flames of fire, his feet as burning [Page] braſs, with his ſharp two edged ſword in his mouth; when your Judge ſhall be ſet on the bench, and your guilty Souls be brought to the Bar? when he ſhall make inquiſition for bloud; for the bloud of Chriſt, which hath been trampled under foot, for the bloud of the poor, which hath been ſuck'd out of their hearts; for the bloud of your Souls, which hath been ſold and ſacrificed to luſt; when all your oaths and lyes, your frauds and oppreſſions, your unrighteouſneſs and unmercifulneſs; when your profaned ſabbaths, your neglected duties, your waſted conſciences; when either the ruſt and the canker of your riches, which you have wickedly gotten, or the waſt and the aſhes of them, which you have as wickedly ſpent; when the roul wherein all theſe things are written, ſhall be ſpred and read before the Lord, and your Souls ſtruck dumb and ſpeechleſs in his preſence; Judg Oh Judg what your thoughts will then be of your preſent wayes.

Laſtly [will] you now become enemies to the world? Be enemies and you are conquerours, will you deal with the world as an enemy? will you fear it as an enemy? will you fly from it, will you fight againſt it as an enemy? ſhall the Lord be your God? ſhall the Lord be your friend? ſhall the Lord be your treaſure? will you caſt away all your Idols and will you come and be reconciled to God? what ſay you? will you be crucified to this, and make an adventure for the other world?

Now becavſe this is ſo great a queſtion, and ſuch as on the anſwering thereof, the whole iſſue and ſucceſs of all that hath been ſaid, depends, I ſhall give you the opportunity to pauſe a while here, and deliberate upon it, ere you give in your anſwer.

Before you anſwer this queſtion, conſider yet farther,

1. Doth not God call you off from the world?

2. What is there in your denyal?

1. Doth not God call you off from the world? who is it that ſaid, 1 Joh. 2. 15. Love not the world nor the things of the world? Conſider and compare theſe two Scriptures. 2 Cor. 5. 20. Now then we are Ambaſſadours for Chriſt, as though God did beſeech you by us; we pray you in Chriſts ſtead, be ye reconciled to God, and Jam. 4. 4. The friendſhip of the world it enmity againſt God; whoſoever therefore will be a friend of the world is the enemy of God.

What is the errand, upon which the Miniſters of the Goſpel are ſent from the Lord unto you? I, it not to perſwade [Page] you to be reconciled to God? the word which they preach, is therefore called, the word of reconciliation Can you be reconciled to God, whileſt you hold in with the world? Can any thing be ſpoken plainer then this, He that will be a friend of the world is the enemy of God? when we therefore warn you be ye reconciled to God, do we not therein call you to make war with the world? and doth not God himſelf call you by us? warn you by us?

But beſides the call of the word, do not both the goodneſs and ſeverity of God call upon you?

1 Doth not the goodneſs, the mercy and kindneſs of God call upon you, Rom. 2. 4. Deſpiſeſt thou the riches of his goodneſs, and long ſuffering, and forbearance not knowing that the goodneſs of God leadeth thee to repentance? Rom. 12. 1, 2. I beſeech you by the mercies of God, that ye preſent your bodies a living ſacrifice; holy acceptable to God, which is your reaſonable ſervice: and be ye not cenformed to this world. Worldly men mind worldly things, having their converſation in the fl [...]ſh, fulfilling the deſires of the fleſh and of the mind; But will you be conform to them? I beſeech you be not. I beſeech you by the mercies of God, be ye not conformed to this world: If there be any conſolation in Chriſt, if any comfort of love, any fellowſhip of the ſpirit, if any bowels of mercies, be ye otherwiſe minded. You profeſs that Chriſt is your conſolation, that the love of God is your comfort, that the fellowſhip of the Spirit is your rejoycing; Are there any ſuch things? Is there any thing in them? then let theſe ſuffice you: will you have your converſation, and take your portion, with thoſe who are ſtrangers to Chriſt, and the comforts of his Spirit? I beſeech you by the mercies of God that you do not. Do you hope for mercy? have you received mercy? do you live upon mercy? hath mercy pitied you, ſpared you, pardoned you? doth mercy feed you, cloath you, and comfort you, and will you not hearken to its beſeechings?

Why what doth mercy ſpeak? is this it's word, Continue in ſin for grace hath abounded? now follow thy pleaſures, and thy liberties; God is reconciled, thy ſins are forgiven, thy Soul is ſecure; now thou mayſt ſlight the Lord, now thou mayſt trample upon mercy, now thou haſt obtained it; is this the leſſon that mercy teaches? or what doth it ſpeak? is not this the voice of all the kindneſſes and compaſſions of the Lord, come back from your vanities, come away from following [Page] Idols, he ſacrifices to God, and proſtitute not your ſelves any longer to the luſts of your fleſh? come away; for our ſakes come; as you love mercy come, as you have received mercy come, as you hope for mercy come. Is not this the voice of mercy, and ſhall it not prevail? how ſhall mercy be heard when it pleads for you, if it cannot be heard, when it pleads thus with you? Is this the rate and price you put upon the grace of God, that you will deny it, in thoſe little things it demands of you? not a carnal pleaſure to be abated, not a vain companion to be diſpleaſed, not a few handfuls of earth to be troden under foot, for its ſake? Doth all the intereſt, that Chriſt and his grace hath in you, come to no more then this?

Brethren, where is ingenuity? is not goodneſs obliging? will you ſhew what power mercy hath with you, how much you can do, how much you can leave for love? you at leaſt, that have obteined mercy, methinks your hearts ſhould be at your mouth, ready to take their flight from this wilderneſs, to the mountains of ſpices. Hath God given himſelf? hath God given me his Son, and granted me mercy unto life? now let him take all; farmes and oxen, ſilver and gold, honours and pleaſures, let all go, and thou O my Soul become a ſacrifice to the moſt high: my love where art thou, my deſires whither run you? come back from theſe vanities, and get you up to your God; mercy hath deſcended, let me aſcend with it, and no longer dwell in the duſt.

2. Do not the ſeverities of God call you off? what mean the Judgments of God, which he executes on the earth, but to drive us up from our ciſterns to the fountain? what mean the wormwood and the gall, but to wean us from theſe dugs? wherefore are our diſappointments, vexations, diſtreſſes, but to tell us, this is not your reſt? what ſpeak the winds and the ſtorms, the flouds and the fires, the ſword and the famine, the thief and the moth, but get you up, get you up out of this place? of what uſe is the croſs but to crucifie? to crucifie us to the world, and to crucify the world unto us?

Brethren, have we not ſufficiently ſmarted for our folly? what is it that makes us ſo many rods, and makes the laſhes of them to cut ſo deep, but our unmortifiedneſs to this earth? how eaſy would our croſſes lye were we dead to the world?

That's the voice of the croſs, Be mortified, be crucified; prevent the greater ſeverities of God: Be crucified or God will crucifie you: Be crucified to the world or look to be crucified [Page] by the world: Friends, would you have but one croſs in all your lives? chooſe you whether you will have one or many; get your earthly minds nayld to the croſs of Chriſt, and there's an end of all your croſſes; every other croſs that comes, will thenceforth be ſo eaſy, that it will even looſe its nature.

2. What is there in your denyal to hearken to theſe calls of God? Is there any thing leſs in it then this I will not be reconciled to God! I chooſe rather that God be mine enemy, then that the world be not my friend; I had rather have the wormwood and the gall, then not the milk and the honey. God ſaies give me thine heart, no he ſhall never have it, I have beſtowed it on the world, and there let it go. God ſaies Take me for thy portion, no I will not, let me have my portion in this life. God ſaies take me for thy Lord, no I will not; I will not that God ſhall reign over me. God ſaies, as thou hopeſt for mercy hearken, as thou hopeſt for mercy ſubmit to me; refuſe at thy peril; be a worldling at thy peril, be a ſenſualiſt at thy peril: well at my peril be it, I will run the hazard of that; mercy or no mercy, I cannot hearken to that word which is ſo contrary to me.

Is not all this comprehended in your denyal to come off from the world? O tremble, and now at length come and give in your anſwer.

Are there any of you that will yet ſay to me as thoſe Jews, Jer. 44. 16. The word which thou haſt ſpoken to us in the name of the Lord we will not do? or as thoſe Jer. 2. 25. there is no hope, as good hold thy peace, ſpeak no more to us about it, for we will not hearken; we have loved ſtrangers and after them we will go; we have loved our companions, and after them we will go; There is no hope, but we will walk after our own devices, we will walk after the imagination of our own evil heart, Jer. 18. 12.

Is there no hope indeed? would you henceforth be given over as hopeleſs? would you that the Ambaſſadours of the Lord keep ſilence, and for ever give you over as loſt men? ſhall there be no more treaty with you about this thing? would you that we ſhould preach no more to you, nor pray no more for you, that you may be brought to a better mind?

May there not be yet hope concerning you? may you not yet be convinced? may you not yet be perſwaded?

This once let me prevail with you; Oh might we hear ſuch a word from you, We have done with all our Idols; to the [Page] Moles and to the Batts with them all: we have done with this vain earthly life; no more ſuch madneſs to venture eternity for minutes, to ſtake the everlaſting kingdom for pictures and ſhadows. Come we will hearken to the Lord this day; hitherto we have been written in the earth, henceforth for the inviſible world: hitherto we have lived in pleaſures, we have been ſowing to the fleſh, we have been labouring for the wind, we have been laying up our treaſure on earth; we have been gathering in dirt and throwing away Manna, we have fed upon aſhes and trod upon pearls; our life hath been either a meer play or a labour for bubles; Henceforth for ſubſtance, for the durable riches, for the everlaſting pleaſures, for the bags that wax not old, the treaſure in Heaven that faileth not.

What ſay you brethren, ſhall this be your voice? will you hearken to the Lord? at length give in your anſwer, will you now become enemies to the world? will you indeed? ſhall your Souls and it now be parted? Then go and draw up a writing of divorcement, carry it before the Lord, and acknowledg it as your act and deed; and giving your ſelves to him, go preſently and take your leave of all things under the Sun. Bid farewell to thoſe that are with you in the houſe, farwel Father, farewel Child; farewel Husband, farewel Wife; Bid farewel to all within doors and without; farewel Goods, farewel Mony, farewel Sheep and Oxen, Lands and Livings; farewel my pleaſant habitation, farewel my merry dayes and eaſy nights; farewel my friends and dear acquaintance; farewel love friendſhip credit in the world, farewel liberty and life.

Go take your leave of all the world to day, ſtay not till to morrow, leſt it again intangle you, and bewitch you into another mind; And this is the leave I would adviſe you to take of all you have; Be able to ſay to them all, I am none of yours, you are none of mine. I am none of yours, I have given my ſelf to the Lord; you are none of mine, with my ſelf I have given away you all: the Lord hath given you me, and to him I return you, and ſhall not henceforth count you any thing to me, but what you are to him. I have given him the right of you and when he calls for it, I will give him poſſeſſion. I can enjoy you and I can want you, I can be thankful for fruition and I can bear your loſs▪ with what I have I am content, if I have not, I will be patient, whether I have or no, I am ſtill the ſame; and henceforth, I will ſeek you as if I ſought you not, I will uſe you as if I [Page] uſed you not; while you are with me I will rejoyce as if I rejoyced not, that I may weep as if I wept not when we muſt part, and I muſt know you no more.

Go thus and take your leave to day, or if you find it more then one dayes work, as 'tis like you may, ſet to it every day, let not your hearts be quiet till they and this world be thus parted.

And then ariſe, put on thy ſandals, and after thy crucified Lord, Deny thy ſelf, take up thy croſs and follow him and thou ſhalt have treaſure in Heaven.

FINIS.

§

[Page]

THE VVorld Conquered, OR A Believers Victory over THE WORLD. Layd open in ſeveral Sermons on 1. John 5. 4.

By R. A.

LONDON, Printed in the year, 1668.

The Contents.

[Page]

[Page]

THE Text opened. Pag. 1.

The main doctrine laid down. p. 2.

The doctrine explained and confirmed in the reſolution of 5. queries.

I. Wherein the enmity of the world againſt Souls ſtands or diſcovers it ſelf.

4. Things premiſed to the anſwering this queſtion. p. 3.

The Enmity of the world againſt Souls diſcovers it ſelf.

1. In withdrawing the Soul from God. p. 4.

1. In withdrawing our affections from God as our portion. Ibid.

2. In withdrawing us from our allegiance to God as our Soveraign. p. 5.

2. In witholding it from Chriſt. p. 6.

1. It holds us back from coming to Chriſt, and this,

1. By darkning our ſight. Ibid.

2. By deadning our ſenſe. p. 9.

3. By hanging upon our hearts, and about our necks. p. 12.

4. By furniſhing us with excuſes. p. 16.

2. It hinders us from following of Chriſt. p. 24. Particularly

1. It cuts Chriſt ſhort of that ſervice and of thoſe fruits that he ſhould reap from us. p. 26.

2. It holds us ſhort of that grace and true peace, which we might receive from him. p. 30.

II. Wherein the ſtrength of the world lies, whereby it prevails upon ſo many Souls. p. 32.

The ſtrength of the world lyes.

1. In the Spirit of the world within us, p. 35.

[Page] 2. In the God of the world without us, Satan, who gives ſtrength to and marſhals the temptations of the world.

1. By over rating the good things preſent and under rating the good things to come. p. 44.

2. By ſharpning the edge of preſent evils, and blunting the edge of evils to come. p. 47.

3. By an active ſtimulating and preſſing us on, whatever becomes of us hereafter, to purſue the preſent good things and to prevent the preſent evil things. p. 48.

III. Wherein the ſtrength of faith lies whereby it overcomes the world. p. 56.

Here 2. things.

1. The ſtrength of a Chriſtian is his faith. p. 57.

2. The ſtrength of faith is Chriſt. p. 61.

There are two things in Chriſt which are the ſtrength of faith, his

Power. Ibid.

Victory. 64.

IIII. The conflict of faith with the tempting world: or the ways and means by which faith overcomes the world.

Theſe are, p. 66.

1. It gives a right judgment of the world. p. 67.

2. By faith the Soul pitches upon an eternal inheritance. p. 69.

3. By faith we underſtand that the good things preſent cannot further, and the evil things preſent cannot hinder our eternal happineſs. p. 73.

4. By faith we underſtand that the deſign of temptations is to deprive us of our inheritance. p. 77.

5. Faith makes experimental and fuller diſcoveries of the glory of that inheritance the Soul hath pitched upon. p. 79.

6. Faith gives aſſurance of this better inheritance. p. 91.

V. The conqueſt of Faith over this conflicting world p. 95.

[Page] Where.

1. How far forth, or in what ſenſe, every believer hath overcome the world: anſwered in 4. particulars. Ibid.

2. Wherein this victory ſtands. p. 103.

Anſwered.

1. Negatively in 4. particulars. Ibid.

2. Poſitively: And thus our victory over the world ſtands, in our having obtained.

I. A power to poſſeſs the things of the world without placing our happineſs in them. p. 105.

II. A power to mannage our worldly affairs and buſineſſes without the prejudice of our Souls. p. 107.

III. A power to uſe this worlds goods to their proper ends. p. 124.

IIII. A power to want the worlds good things and to ſuffer the worlds evil things, and to keep our hearts and our way whether we proſper or ſuffer. p. 133.

Then are we eminently indued with this power when we have attained to,

1. Selfdenyal under the greateſt opportunities of ſelf-ſeeking, or ſelf-ſatisfaction. p. 135.

2. Contentment under the greateſt ſtraits. p. 159.

3. Patience under the greateſt preſſures of Affliction. p. 171.

4. Humility in the heighth of honour. Ibid.

5. Magnanimity in the depth of danger or difficulty. p. 174.

6. Aequanimity in the greateſt turns and changes of our outward condition. p. 192.

V. A willingneſs to leave the world, to be gone from this, and to take our flight to the other world. p. 203.

3. Grounds why worldly men are unwilling to dye. p. 205.

The Application.

USe 1. of Information and conviction learn hence, 1. That every captive to the world is an unbeliever. p. 213.

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

Uſe 2. Of Direction and exhortation. p. 247.

In Order to the obteining this victory,

Direct. 1. Improve duties this way. p. 248.

Direct. 2. Improve Sabbaths this way. p. 253.

Direct. 3. Improve Sacraments this way. p. 268.

Direct. 4. Improve worldly proſperity this way. p. 297.

Direct. 5. Keep your thoughts, affections and ſenſes under conſtant government. p. 312.

1. Keep your thoughts under government. Ibid.

2. Keep your affections under government. p. 317.

3. Keep a ſtrict watch upon your ſenſes. p. 320.

Direct. 6. Make a ſolemn ſurrender of your ſelves and all that you have to the government and diſpoſal of God. p. 324.

Arguments perſwading to preſs on for this victory, propoſed in ſeveral queſtions.

1. Are you for the ſaving of your Souls? p. 328.

2. Is not the world an enemy to your ſalvation. p. 329.

3. Is this enemy invincible? p. 331.

4. Is not victory over the enemy deſirable? p. 333.

5. Can this victory be bought to dear? p. 335.

6. What if this enemy ſhould reign to death? p. 337.

7. Will you now become enemies to the world? p. 339.

Information about this book

Title statement

The vvorld conquered, or a believers victory over the world Layd open in several sermons on I. John 5.4. By R.A.

R. A. (Richard Alleine), 1611-1681.

Edition statement

1668

Publication

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A74977

ID [STC]

Wing A1009A

ID [STC]

ESTC R230092

ID [EEBO-CITATION]

99899549

ID [PROQUEST]

99899549

ID [VID]

153788

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(EEBO-TCP ; phase 1, no. A74977)

Transcribed from: (Early English Books Online ; image set 153788)

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Source

— The vvorld conquered, or a believers victory over the world Layd open in several sermons on I. John 5.4. By R.A., R. A. (Richard Alleine), 1611-1681..

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[6], 344 p.

[s.n.],. London :: printed in the year, 1668.. (R.A. = Richard Alleine.) (Reproduction of original in the Bodleian Library.)

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