M E D I A;
THE
Middle Things,
In Reference to
The Firft and Laft Things ;
OR, THE
Means, Duties, Ordinances,
Both Secret, Private, and Vublick^
For Continuance, and Incrcafc of a Godly Life, once begun, till we come to Heavcn-
Wherein are difcovered many blefled Mediums, or Duties, in their right Method, Manner, and Proceedings ; that fo a Chriftian ( the Spirit of Chrift aflilling ) may walk on in the holy Path, which Icad^ from his New-Birtb to Everlaftir.g Life.
Drawn, for the mofl Part, out of the mo ft eminently pious and learned Writ- ings of our Native Practical Divines: With Additionals of his own,
By I S A A C AMBROSE,
Miriilter of the Gospel at P RE STO N in Amoundemefs.
Matth. xii» K& Whofoever ftull do the will of my Father which is in Heaven, the
fame is my brother, and fitter, and mother. John xiii- 17- If ye know thefe things, happy are ye if ye do them. John xv. 14. Ye are my friends, if ye do whatfoever I command you. Luke xvii. io. When ye fhall have done all thole things which are commanded you.
fay, We are unprofitable fervants, we have done that which was our duty to do.
GLASGOW,
Printed for Archibald Ingram, James Dechman, John Hamil- ton, and Tohn Glasford, Merchants in -Glajgozu. M, DCC, XXXVil.
50975^
( I )
THE
BELIEVERS PRIVILEGES
C H A P. I. S e c t. I.
The Proem, or Entrance intt the Book.
O U have heard in my Fiijl Things the Doc- rn e, Precepts, and the Pattern of a Man in hi- Second, or New Bi>tb: Now remains what follows all his Life ; and therein is confidcrablc, - i. His Privileges. 2. His Duties. . i. His Privileges, as he is now a Believer in Chrift, are, Ju/Ufication, Reconciliation, Adoption, SanSification, Glorification.
Of thele tome of our Worthies have written largely; and among the reft, that watchful ioul rouzing, foul learch- ing Shepherd * : 1 fh ill not therefore dwell on them, but Cum what he hath, delivered in thefe following Sedhons.
Sect. II.
Of the fir ft Privilege, viz. Jufiification, TTH E frrft Privilege which immedi- ately follows our Union v.rh
To prevent erroneous Mifconceits, which fpring from the confounding of Things that differ, underftand, That a Man may be laid to be juftified, either intentionally, or, virtually, or,* actu- ally i either in God, or, in Chrift, or, in himfclf.
i. Intentionally in God, i. e. in God's Purpole and Decree: This is from all Eternity, but this Decree and Intention doth not put any Thing in- to an Eftate of actual Being, but in the Fulnels of Time.
2. Virtually in Chrift : And this is from the Day of Chrift's Paffion, and in the Virtue of his Satisfaction ; yet this intendeth no more, but ihat Sa- tisfaction is made, and Remiffion pur- chafed by the Blood of Chrift.
3. Actually in himfelt : When a Man hath the Pofleffion of Juftification, im- mediately after bxsUnion with the Lord Jefus Chrift. Now this Jun.fication confidered, as it is a State of Fazeur9 a Covenant State with God, which a Man at his firft Believing is put into,
Chrift, is, Juflification\ which con-
fifts in 'hele Particulars, lmputat:on of is not reiterated, no more than a Wifej
Cbrf/rs Righteoufnefs, and RemiJJion of after that firft Entrance into the Rda-
Sin. tinn , is frequently made a Wife ;
* Sbtffnrtt'i Sound Bcliercr;
yet
ffbe Believers Privileges.
yet, the particular A<fls of Pardon, and Imputation of Chrift's Righ- teoufnels,are continually by God com- municated unto the Believer. In this Relpect, this aclual Jufifcation, or, particular Acts of Pardon, hath its De- grees of Progreflion : The Beginning thereof is laid in our firft Union and Incorporation into Chrift ; the Con- fummation of it is not till the Judge at the latter Day hath lolemnly pronoun- ced the Sentence of final Abfolution, and fo fet us in full PofTeflion of entire Remiflion: Between both thefe, there is a progreflive Work of Juftification, by the conflant Actings of the Spirit, applying the Blood of Chrift by the Hand of Faith, to the Quiet and Com- fort of the Soul : The Firft we may term, initial Juftification, the Second, progreflive, the Laft, perfective: The Secon'd is the Fruit of the Firft, and the preludial Allurance of the Laft :The Firft is wrought and fealed in the firft Sacrament, the Second is wrought and fealed in the fecond Sacrament; and both thefe Branches of lacramental Ju- ftification are, to us, the Preaffurance of that complemental and perfective Ju- ftification, the Sentence whereof put- teth an End to all Fears, changing our Faith and Hope into Fruition and full PofTeflion.
It hath been commonlyfaid by fome of our beft Divines, That Juftification is tranfacted in our firft Union and Incorporation into Chrift ; at which Time it is conceived, That the Par- don of all Sin is fealed to the Believer at once. But I fear the mifunderftand- ing of this Point ('not untrue in itfelf, if not miftaken and miiapprehended ) hath laid the Ground upon which fome build that unhappy Structure, which turneth the grace of God into wantennefs; who knoweth not that Juftification, in the proper Acceptation of the Word,
according the Scripture Phrafe, is, The Aft of a Judge pronouncing a judicial Sentence ', wherein he abfolveth the Per- fin of a Sinner from all Sin and PuniJ})- ment due to him for Sin, and that for the alone Righteoufnefs of the Surety Chri/l, freely imputed, and by Faith received of him. And according to this, I fuppofe we fhall not err from the Truth, if we fay, i . That the main Work of Jufti- fication, is even as yet to us future, vhe. at the great and laft Day of Judgment, when we fhall receive a final Quietus eft and Difcharge, and when God fhall wipe away all Tears from our Eyes: And yet, z. That in our firft Union with Chrift, there is a Work of Jufti- fication, viz. actual Imputation of Chrift's Righteoufnefs, and actual Re- miflion of what fin for the prefent the loul ftands guilty of, at that Time when its firft united to Chrift. I dare n©t fay, that Juftification, quatenus it comprehends Imputation, and Remif- fion of fin, is one individual Act; or, that all fins paft, prefent, and to come are remitted to the Believer at once; but this I fay, That in our firft Union, all our fins, paft, and prefent, are actually pardoned;, and this Favour "received, is a Pledge of AfTurance, That in Future alfo, by applying ©urfelves to Chrift, we may and fhall receive the Forgivenefs of our daily fins, and that at the laft Day we fhall at once be ab- folved from all Accufations and Char- ges laid in againft us ; and that Juftifi- cation ( befides thofe particular Acts of Pardon, and Imputation of Chrift's Righteoufnefs ) doth connote a State that the Subject at his firft believing is put into, viz. A State of Grace, and Favour^ and Reconciliation with God, for the imputed Righteoufnefs of Chrift, without Apoftacy from it, either total or final.
O glo-
ftbt Believers Privileges,
O glorious Priviledge ! efpecially in thefe Refpe&s :
i. By this a Sinner is righteous ; a Wonder that may aftonifh Angels, for a Man accurfed and finful in himlelf, to be at that very inftant blefied and right- eous in another: Our own Duiies, Works, and Reformation may make us at the beft but lefs finful, but this Righteoulnefs makes a Sinner finlels. f
2. By this a Sinner is righteous be- fore the Judgment Seat of God : It is God that jufhfies, who /hall condemn ? Rom. 8. 32. Not Chrift, he is our Advocate ; not Sin, for Chrift was made fin for us ; not the Law, for Ghrift hath fulfilled the Law for us; not Satan, for God is his Judge, and if he have acquitted us, what can the Jay- lor do.
3. By this we have perfect Righte- oufnefs: We are as perfectly righte- ous, as \ Chrijl the righteous. Little children, let no man deceive you, he that doth righteoufnefs is righteous, even as ke is righteous. Indeed our own Righte- oufnefs, thoitbethe Fruit of the Spirit of Grace, is a blotted, ftained Righte- oulnefs, very imperfect, and very lit- tle ; but by this, the Faith of David, Peter, Paul, was not more precious than ours is, becaufe we have the fame Righteoufnefs as they had : What fin- cere Soul but efteems of perfect Holi- nefs more than of Heaven it felt ? O confidcr, we have it, in the Senfe I now lpeak of, in the Lord Jefus.
4. By this we have contir ual Righ- teoufnefs: Do we complain bccaule
we feel new fin, or old fins confefied> lamented, fubdued, returning upon u8 again, and the Springs in the Bottom rilling our Souls again, that we are weary of our felves ? O but remember, this is not a Cittern, but a fountain ope- ned for us to ivajh in, Zech. 13. 1. As fin abounds, fo grace, in this gift of Righteoulnels, abounds much mere'. The Lord bath changes of garment for us, Zech. 3. 4. by Means whereof there iTmII never enter into the Lord's Heart one haid Thought towards us, of carting us off, or of taking Revenge upon any new Occafion, or fall unto Sin, foas for final Deftruction.
5 By this we have eternal Righte- oulnefs, that never can be loft : If the Lord fhould make us as perfectly righte- ous as once Adam was, or as the An- gels in heaven are, we might be in Danger of lofing this ; but now the Lord hath put our Righteoufnefs into a fafer Hand, which never fhall be loft : Chrift hath obtained an eternal redemp- tion for us, Hob. 9. 12. He hath made an End of Sin, and brouaht'in an everlajling Righteoufnejs. Dm 9. 24;
6; Bv this we pleale God morc,han if we had a perfect Righteoufnefs in our felves: Do not fav, This is a poor ■Righteoufnefs, which is out of my/elf in another : Suppofe it were in ourfelves, fuch a Righteoufnels at beft would be nothing but Man's Rudrcoufnefs, but this is called, The righteoufnefs of God, 2 Cor. 5. 21. Now what is angeli- cal Righteoufnefs, to the Righteoulnefs of God ? 'Tjs but a Glow-worm be-
+ Quoad reatum
\ Mon for mil 1 & intrinfeca juftitia, fed relativa, non quoad quannrarem fed reritatem, ft- enim finica applicano infinitse iuftmrc. Si aliccv, xqne jufti eflemusutv hriftu;, po litmus alios lalvire i: Chrnltis ; atnon, juftina Chiifti fir Boftra, hoii quoad univerfalem valorem fed paiticu Ureal necesfitl- tem, & impiuatur nobis, non ut caufis falvaridrm, fed uc fnbjfclis falvandis, julticia Chnfti eir veie mentoria, noftra aurem ex mera gratia, juliitia Cbiifti eft fubj«s2ive inh.xfiva, nobis cantum comrrni- nicacivt quoad virtutem & eiticaciam.
P fore
The Believers Frivi'eges;
fore the Sun -, the Smell of Efau's Gar- ments (the R besof this Righteoufnefj or the bun of God) are of fweeter O- dour than curs can be, o; ever fhall be.
7. By this we glorifie God exceed- . ingly : Abraham believed, and gave glory unto God, Rom. 4. 20. So when we believe, we glorifie God, we advance his Mercy and free Grace, and triumph in it.
8. By this we have Peace in our Conferences : For Chrifl's Blood is
fprinkkd on them, Rom. 5. 1. and that cools the burning Torments of them : None of our Duties can paci- fic Confcience, but as they carry us hi- ther to this Righteoufnels ; only if this Rainbow appear over our Heads, it is a certain fign of fair Weather, and that there mail be no more Deluge of Wrath to overwhelm us.
9. By this all Miferies are removed : When our Sins are pardoned, there is fomething like Sicknefs, Shame and Death, but they are not ; The Inhabi- tants of Zioii JI)all not fas, lamfuk: the people that dwell therein Jhall be for given their iniquity, Ifa. 33. 24. *Tis no Sicknefs in a manner, nor Sorrow, -cor AfrLclion, if the Venom, Sting, and Curfe be taken away by Pardon of Sin, this is the BlefTednefs of all Believers. BUffed is he whofe iniquity is for given, and who fe fin is covered : Blefj'ed is the man to whom the Lord imputeth not iniquity, Pfal. 32. 1, 2. Here's a Bleffing pro- nounced, what mould we do but be- lieveir, and rejoyce in it?
Sect. III.
Of the Second Privilege, viz. Rean- ciliation.
TTH E fecond Privilege is Rrconcilia- "*" tiow. This I called the State or Condition which a-Believer in his Jolli- fication is put into ; and here I confidcr it as a Privilege, which in Order of Na-
ture follows Pardon of Sin, asPardofi of Sin in Order of Nature follows Im- putation (f Chrill'b Righreoufnefs: Being juflified byfaith,we have peace with God,Rem.$.*.{i. e.) Chun's Righieouf- nefs being imputed, and fins pardoned, wc have Peace with God ; not oniy Peace from God in our Confcience?, but Peace with God in our Reconcilement to him, and in his FavourXowards us; in our Imputation and Pardon the Lord accounts us jjft, in our Reconciliation the Lord accounts us Friends : Inde'ed our meritorious Reconciliation is by Chrifl's Death ; 2s the King's Son, who procures his Father's Favour towardj a Malefactor', who yet lies in cold Irons and knows it not } and this is* before actual Pardon, or actual Being: But actual and efficacious Reconciliation, whereby we come to the Fruition and Pofleflion of it, is, to my weak Con- ception, after- Pardon of fin. Now this Reconciliation confifts in two Things: 1. In our Peace with God, whereby the Lord lays by all Acls of Hojli- lity againjl us, 2. In the Love and Fa- vourofGod: Henow lovesus noton- ly with a Love of good Will, as in our Election, but with a Love of Compla- cency and Delight. O confider what a blefled ftateisthis !
1. That God fhould be pacified with us after Anger, after Provocation by Sin, after fuch wrath, which like Fire hath confumed thoufand Thoufands, and burnt down to the Bottom of Hell, and is now, and ever fhall be burning upon them in Hell.
2. That God fhould be pacified wholly and throughly, that there fhould be no confuming Fury left for us to feel : Fury is not in me, faith God, \fa* .27. 4. Indeed Briars and Thorns, i'.e. cbftinate Sinners, that prick and cut him to the very Heart by their Impenitency, he will burn them
together
1 be Believers Privileges
iCgethe. . God oui ot Chrift is a con- fuming Fire, but in Chriil he is Love, i John 4. 16.. And tho there" ma\ be fatherly Frown?, Chaftifements, Re- proofs and Rods, tho he may for a Time hide his Face, fhut out our Prayers, defer to fulfil Promi/es, yet all thefe are out of Love to us in fome Sort, and we fhall fee it, and feel it fo in the latter End.
3. That the Lord fhould be pacified eternally, never to caftus off again for arfy Sins or Miferies that we fall into: This is wonderful. Thofe whom Men lore, if their Love be abufed, .or if their Friends be in Affliction, they many Times forfake, but the Lord's Leve and Favour is everlafting : The mount aim may depart, and the hills be removed, tut my kindnejs fijall not de- fart from thee, neither Jhall the covenant $f my Peace be removed, faith the Lord, that hath mercy on thee, Ifa. 54. 10. Nay, that which is fomething more, the abounding ot our fin, is now the Oc- cafionofthe abounding of his Grace, Rom. 5. 20. Our very Wants and Miferies, are the very Objects and Oc- cafions of his Bowels and tender Mer- cies : O what a Privilege is this ! Did the Lord ever fhew Mercy to the An- gels that finned ? Did not one caft them out of Favour utterly ? and yet that fo many thousand Thoufands of fins fhould gufh out of my Heart, and thy Heart that readeft, againft the Mercy, Love and Kindnefs of our good God, and for all this he not be incenfed ; that the Lord who poured out all his Anger upon his own Son for us, cannot now pour out, nay hath rot one Drop left, tho he would, to pour out upon us for any one of our fins! Stand amazed ye Angels, and all the Hoft of Heaven at this !
4. That the Lord fhould be thus pacified with Enemies : A Man may
be eafily pac fied with enc that offends him but a li.tle, but wiih an Eremy that ftrikes at his Life fas by every fin we do at the living God, what Can we fay to this ?
5. That he fhould be p?.c:fied by fuch a wonderful Way as the Blood of •Jefus Chrift : This is fuch a Love, as one would think the infinite Wifdorn of a blefied God could have devifed no greater : It is enough to buril the Heart with Aftonifhment and Amaze- ment, to think that the Party offended, who therefore had no Caufe to feefc Peace with us again, fhould find out fuch a Way of Peace as this: Wo to the World thatdefpife this Peace.
6. That being thus pacified, we may come into God's Prefence with Boldnels at any Time, andafk what we will ; I wonder what he can deny us, if he love us : This is the confidence that we have in him, That ifweajk any thing according to his will, he hear- eth us, 1 John 5. 14.
7. That all Creatures fhould beat Peace with us: Tbouftait be in league with the Jones oft he field, and the bea/ls ef the field Jhall be at peace with thee. Job 5. 23. As when the Captain of the Army is pacified, none of the foldi- ers mull hurt or itrike that Man ; fo no Creature mult hurt us, nay all the Creatures that feem our Enemies, fhall be forced to do us good : O death, where is now thy fling ? O Grave ', where is thy victory? 1 Cor, 15. 55. All our Wants will make us pray the more, our forrows humble us the more, our Temptations make us exercife our Graces, our fpiritual Deferens make us long for Heaven, and to be with Chrift ; not only Paul and Apollos, and the world, end life, but death itfelfis curs, to do us good : We may now fieep, and none Jhall male us afraid, Job. 11. 19- We fhall nut be afraid
P 2 *f
The Believers Privileges.
6 f evil tidings our hearts are fixed, trujUng inthe Lord, Plal. 112. 7.
Sect. IV.
Of the third Privilege, viz. Adoption.
•TpH E third Privilege is Adoption, •*■ which in Order of Nature follows Reconciliation ; whereby the Lord ac- counts us Sons, and gives us the Spirit and Privilege of Sons : Behold ivhat manner of love the Father hath beflowed upon us, that we Jhould be called thefons of God, 1 John 3. 1. TheLord ac- counts us juft in our Juftification^ Friends in our Reconciliation, Sons in our Adoption : Now this Adoption is either begun here in this Life, or per- fected in the World to come, when we fhall receive all the Privileges of Sons, not one accepted. For this lat- ler Adoption, to wit, The Redemption ef tur bodies, Rom. 8. 23. we wait ; but. of the Former we fpeak, the Manner of which is thus:
1 . God loves Jtft/s Chrifl with an un- fpeakable Love, as his only Son, and our elder Brother,
2. Hence when we are in Chrifl his Son, he loves us with the fame Love as he doth his Son.
3. Hence the Lord accounts us Sons, having predeflinated us unto the Adoption of children by Jefus Chrifl to himfelf, ac- cording to the good pleafure of his will, Fph. r. 5. O the Excellency of this Privilege / It appears in thefe Rc- fpects.
1. That the Lord flv.uld prize us as his Sons : A Man that hath Sops, efteems them more than a|L has Goods and Servants j fo the Lord e';eem< of the pooreft, anworhieft Believer more than of all his HoufhnM-ftuff, rnore than of Heaven, Eanh, and all the G'ory- of it, more than of all the Kings and great Men in the World.
2. That the Lord fhould take Care
for us as for Sons: In Times of Want we are ready to queftion, IVhat we /hall eat or drink ? how we Jhall live ? Matth. 6.31. O confider, are we the* Sons of God ? then he that feeds the Ravens, and clothes the lillies, will pro- vide f"-r us ; or iuppofe we continue in the Want of temporal Things, why the Lord is therein plotting our eternal Good: No chaflening jor the prefent fee met1: jo\ous, tut grievous : never the- hjs, afterward it yieldeth the peaceable fruit of right eou/ne/s, unto them which are exercijed thereby, Heb. 12. 11.
3. That the Lord fhould love us as his Sons: Sornetimes we think that the Lord loves us not, -becaufe we do not feel his Love, or know his Love; but do not we love our Sons, becaufe whiles they are young, they know not their Fathers, or becaufe their Fathers are fometimes out of Sight, and have not them always in their Arms ? Zicnfaid, The Lord hath for faken me, and the Lord hath forgotten mev Can a woman for get her fucking child, that fhe Jhould not have compaffion on thefon of her womb ? yea they may forget, yet I will not forget thee, Ita. 49. 14. 15. We may think, becau'e we have fo many fins, or fo many Afflictions, that therefore the Lord loves us not ; but judge we righteoufiy ? Have our Chil- dren no Love from us, becaufe they are fick, and we keep them under a fpare Diet? God knows our mold, and that we are but dujl : He hath freely chofen us to be his Sons, and therefore, no.t- vithftanding all our Sins and Sufferings, he loves us ftill : If he fees Ephraim be- moaning his ftuubornnefs, as well as fuk- nefs, ;he Lord cries out, and cannot hold, Is Ephraim my dear f on ? Is he a pleafant thild ? for fmce \ [pake a- gainfl him, I do earneflly remember him fill ; therefore my bowels are troubled 'for him, J will furely have mercy
upon
?be Believers Privileges.
upon him, faith the Lord, Jcr. 3 r . 20.
4. That the Lord mould make us heirs and coheirs with Chrijl, Rom. 8. 17. Sons by Nature are not always Heirs, but all Sons by Adoption are : We are Heirs 1 . Of the vifible World, 1 Cor. 3. 22. z. Of the other World, 1 Pet. 1. 4. 1. Of all the Promijes, Htb. 6. 17. And herein Jehovah himfelt comes to be our Inheritance and Portion for ever : O that fuch VeiTels of Wrath, Fire-brands of Hell by Na- ture, mould thus become the Children of God by Grace, and Heirs of Hea- ven !
5. That the Lord mould give us (he Spirit of Sons, The Spirit of Adoption, whereby we cry Abba Father, The 1 pi r it of Ailuuncc, witneffing with our fpirit, that we are the children of God, Ram. 8. 15. It doth not onlv witneis to our
fpirits, but with ourfpirits, i. e. with our renewed Cot fciences, thus, All Believers are Sous, but I am a Believer,
therefore 1 am a Son : Herein the Spi- rit bears Witnefs with us in every Part, Premifes, and Condufion ; only it teftifies more clearly, certainly, com- fortably, fweetly, ravifhing the foul with unfpeakable Joy, and Peace, in the Conclufion : f'ometimes indeed it may be fufpended, and fo me times we may not hear it ; or if we do, we may object, againft it, through the Unbelief in part remaining in us ; yet * if we want it in the Witnefs and Comfort of it, we have it in the Holinefs of it : Hence it is called. The holy Spirit of God, «<'.. e- by we are fealed' unto the day of Redemp- tion, Eph. 4- 30.
Sect. V. Of 'the fourth Privilege ,v\z.Sanclif cation TH E fourth Privilege is Sanftifca-
* tion, which in Order £>f Nature
follows Adoption : No foonerar'e w« fons, but we receive the Image of our heavenly Father in Sanffif cation ; The Manner of it is thus :
1. The Spirit works in us a Principle of fpiritual Life : The Scripture fome- times calls it a Seed, 1 John 3. 9. fometimes a Spring, or Fountain, John 4. 14. fometimes The Life of Chrijl , 2 Cor. 4. 10. it. becauie it is con- veyed unto us by the Spirit of Chrift,by Means of our inleparable Union with Chrift. What Name foever we give it, we may conceive it to be a new Fa- culty added unto thofe which are in Men by Nature, but an Improvement of thofe Abilities to work fpirirually, as they did naturally before Regeneration: Hence it is that a regenerate Man in Scripture is faid, To walk after the Spi- rit, Rom. 8. 1. To be led by the Spirit y To walk in the Spirit, Gal. 5. 1 8. 25.
2. From this Fountain fprings all thole Habits of ipintual Grace, which are feveraity diltinguifhed by the Names of Faith, Hope, Love', &c. alt ho' to fpeak properly, they are but the Diver- fifications of that fpiritual Principle within us, nittinguifhed by thefe Names.
3. From thefe Habits of Grace abid- ing in us, ordinarily proceeds fpiritual Motions and Operations according to thofe Habits. And as it is with Natu- ral Habits, fo it is with fpiritual, they are much increafed and ftrengthned by their Motions, Operations, /. e. by the Ul'eand Exercireof them, and ate as much weakned by Difufe, and Ne- glect of fuch an Exercife. I deny not but for all this, there is within us a wc - ful, finful Nature, crofs and contrary unto Holinefs, and leading us dailv in- to Captivity : yet here's our Privilege,, even Sanclif cation in Part ; furely the
* Quando a&usintcimicticur, habitus boc amitthur.
Lord
8 The Believer** Privilege?}
Lord bath giren us another Nature, a for the Ma/hr's ufe, and prepared unff
new Nature: there is fomething die within us, which makes us wreftle a- eatnft fin, and fhall in Time prevail o- verall fin: A bruifed reed /hall he not break, and fmoaking flax /hall he not quench, till he fend forth judgment unto vifitry, Matth. 12. 10.
The Excellency of this Privilege ap- pears in thefe Particulars:
1. This is our Glory, and Beauty, even Glorification begun : What grea- t r Glory than to be like onto God? We are changed into the fame image, from glory to glory, 2 Cor. 3. 18. Eve- ry Degree of Grace is Glory, and the Perfection of Glory in Heaven, confifts chiefly in the Perfection of Grace.
2. This will give us abundance of fweet Peace. For whence comes Troubles, and Doubts of God's Fa- vour and Love ? Is it not fome Guile, or Decay here ? Is it hot lome Bold- refs to fin i Is it not our fecret Dal- liance wi h lome known fin, continu- eJ in with fecret Impenitency? On the o her fide, what was Paul's Rejoycing ? Hezekiah's Peace ? The one cried, That in all fmcerity and. fimplicity he bai his converfation amongfl men ; the other, Lord, remember^ I have walked before thee uprightly : Not that this was the Ground of their Peace, for that is only free Gr^ce in Chrift,but the Means of their Peace, 1 Cor. 1. iz. \Ja. 38. 2, 3. That is a curfed Peace, that is kept bv looking to Chrift, and yet loving our Lufts.
3. This w II make us fit for God's Ule: A filthv ur clean Veflel is good f r nothing, till deanled; a Mmm-jft firrr. purue himfeU, and ihen he fhill be c vejftl unto honour, janttified, and meet
every good work, z Tim. 2. zi.
4. By this we have a fweet and com- for able Evidence of our Juftification: Nor is this a running upon the Cove- nant of Works: I; not Sandificstion ( the writing of the law in our hearts) a Privilege of the Covenant of Grace, as well as Juftification ? .and can the e- videncing of onePrivilege by ano:her,be a running upon theCovenant o/Works? Oconfider, how many evangelical Pro- mifes are made to Perfons inverted with fuch and fuch Graces ! as, of Poverty, Mourning, Meeknefs, &c. Matth. 5. 3, 4, 5, 6. and to what End ? but that every one may take, and be allured of his Pertion manifefted particularly there- in ? furely none are juftified, but they are lanclified ; or if not tandified, they arc not juftified.
Sect. VI.
Of the fifth Privilege, viz. Glorification:
TH E fifth Privilege, is, Glorificati- on, which is the laft, in executi- on, of God's eternal Purpofe towards all his beloved and chofen ones : And hereby are we made Partakers of thole endlefs and unutterable Joys, which neither eye hath feen, nor ear hath heard, nor the heart of man conceived: But of this vou have feveral Sermons in my Lafl Things, enough to chear up all thofe precious Hearts that have any Title to, or Intereft in the Lord Jefus Chrift: M> Meaning therefore, is, to pafs by tho'e Pr vileges, -and, Secondly, to come to the Duties, which gracious Spirits, in all faithful and- thankful O- bedience unto him that hath called them, are ready to fall upon.
CHAP
C 9 )
CHAP. II.
Of DUTIES in General.
Sect. I.
Of the Equity of Duties.
NO fo^ner is the Soul tranflated into the State of Grace, and crowned with thofe 'glorious Privileges, but immediately it cries out, O Lord, what Jhall I now do for thee ? How pall I now live to thee ? Good Reafon, the Sou), fhould now give up herfclf to Chrift, for fhe knows, fhe is not her own, but Chrift^. Can there he fuch an Heart in any Chriftian, as now to caft off Duty, and continue in fin, becaule fo much Grace hath a- bounded ? O no ! The Love of Chri/1 conflraines us\ ("faith the Apoftle ) be- caufe we thus judge, lhat he died for all, that they zuhich live, fhould not henceforth live unto the?nfelves, but unte him which died for them and rofe again, 2 Cor. 5 . 14, 15. There is a Principle of Love now in the Hearts of Believers, and this Love of Chrift conftrains them to live to. Chrift, Ye are now a chofen ge- neration, a royal prieflhood, a holy nati- on, a peculiar people, that ye fhould J))ew forth thepraifes ofChri/l, who bath cal- led you oat of darknefs into his marvel- lous light, 1 Pet. 2. 9. What blefled Titles are thefe ? and to what End ? but that they who are fo enobled by Chrift, may now adorn the Gofpel of Chi ift, and fhew forth the praifes of him who hath called them ? Dearly beloved, ( faiih the Apoftle ) I befeech you, as grangers end pilgrims, dbfUin now from flejhlylufls, which war again fl the foul, having your converfation henefl a- tnong the Gentiles, that whereas they
fpeak again fl you as evil doers, they may, by your' good ivorks which they ftall beheld, glerife God in the day of vfitation. But what Duties mud they fall on ? 1 . Sub- mit yourfehes to every Ordinance of man for the Lord's fake. 2. Honour all men. 3. Love the brotherhood. 4. Fear God. 5. Honour the King. 6. Suffer zvrongs, 1 Pet 2. 11, 12, 13, 17, 19. You have herein Chrilt for Example, and you muft do all for Chrift's Sake ; or, if thele Duties will not contain a.I, Za- chary tells us, that being delivered out of the hands of our enemies, we mufi ferve him without fear, in holinefs, ( in all the Duties ot the firft Table ) and right eouf- nefs, ( in all the Duties of the fecohd Table ) all -the days of our life, Luke 1. 74, 7?. Indeed, how can we love Chrift, and negleft Duty to Chrift? \f you love me, faith Chrift, keep my com- mandments, John 14. 15. the Love of Chrift will conftrain us to embrace his Commandments, as a mod precious Trealure. 1 hope ajfuredly, that the God of Grace and Mercy will keep, by his Power to Salvation, all thefe Perfons he doth deliver; and that ,l>e will fow the Seeds of Grace in their Hearts, that they may not fin prefumingly. And I hope alfo, God will meet with fuch as are Dxfturbers ef the Truth of Chrifl, and Peace of the Gofpel by their bafe and vileConverfations: And\ // ball recommend to them the read- ing of the Epijlle of Jude zckere the} may fee the fearful Wrath of God upon fuch Perfons as abufe the Grace of God to fin. O let not the Love of Chrijl thus manifejlfi. be fo bafely requited at your Hands ) feeing the Lord hath fo freely
loved
Of Duties in general.
to
loved you, and given Chri/l to you, that you might be to the praife of the Glory of his Grace, in a Godly Chriflian Conver- sion, whe-euntoyou are ordained*. For you are God's workman/hip, faith the A- poftle, created in Chrift J efus unto good works, which God hath before ordained^ that youfhould walk in them, Eph. 2. 10. And 1 hefeech you always to remember , That you cannot aafwer the free Love of God towards you any tther way, but by Jhewing it in a fruitful converfation in the World ; confidering that one End of your Redemption, that Chri/l, who gave himfelfforyou, might redeem you from all iniquity, and purify you unto him/elf a peculiar people, zealous of good works9 Tir. 2. 14. Here's good Equity for Duties ; the Soul cannot confider her Deliverance by the Blood of Chrift, and by the Spirit of Chrift, but fhe cries, What /ball I render unto the Lord, for all his benefits towards me ? 1 will take the cup of falvation, and call upon the name of the Lord : I will pa% my vows unto the Lord, now in the pre fence of all his People : O Lord, truly I am thyfer- vant, lam thy fcrvant, and the fon of thy handmaid ; thou hajf loafed my bonds. For a Man that hath a Touch of the Loving-kindnefs of Chrift, and there- fore ftand?. ready to fpeak forth the Praife of the Glory of his Grace, that hath fo freely laved him, it muft needs be an ac- ceptable Service to God in Chrift.
Sect. II.
Of the Inefficiency of Duties.
BUT alas, what are thefe Duties to my Lord ? or what are thefe Duties in them ("elves ?
1. All the Duties of Man, they are no'.hi' gat all unto God: Can a man be profitable unto God, as he that is wife can
he be profitable unto himfelf? \s it any pleajure to the Almighty, that thou art righteous ? Job 22. 2, 3. Or is it gain t9 him, that thou makejl thy ways perfecl ? If thou be righteous, what giveji thou him ? or what receiveth he from thine . hand? Job 35. 7. O my foul, thou halt Jaid unto the Lord, Thou art my Lord : Plal. 16. 2. And what then? whatRe- cornpente to God tor this Propriety ? Nay, David is here non-plufs'd, My Goodnefs extendeth not to thee. All the Service o'f Men and Angels, tho they run parallel with the longeft Lines of Eternity ,are infufficient Recompenfe for my Soul's Deliverance: When we have done all we can, dill we mud fay, We are unprofitable Jervants, Luke 17. 10.
2. All the Duties of Man, as they are done by Man, are, in thatRefped% linful : What is Duty, but Man's Tye to that which is due ? or, if we follow the Latines, what is Duty, but Obedi- ence commanded by God, to be per- formed by Man ? Now wherein any Thing is to be done as of Man, therein is fome Mixture of fin : All our righte- oufnefs is as filthy rags, as a menflrous cloth, I(a. 64.6. How? Allour righte- oufnefs ? Is it true, whilft a Believer's Heart is overcaft with grofs Vapour?, and is more than ordinarily dull in Hear- ing, whileft it flies low and flow in praying, and is fornewhat ftiff, and un- toward in fading above mealure, fuch . Righteoufnefs goes ufually for fin ; but if a Soul gets under full fail : if it be fil- led with a ftiff Gale of the Spirit of Chrift ; if Floods of Meltings flow from it, if it cry mightily, be fwift to hear, be greedy in fucking in Divine Truths, and be fornewhat exact in ob- ferving practical righteous Mens, to mourn arjd pray luftily, being helpt by
* An ingenuous Coafeffirtof Dr. Criff our open Adwfcry ; ft me- :1m extoll him, may do well a remember it. See Dr. Criff'i Aflur*nce of FanU.-
the
Of Duties in general
the Spirit herein : Are fuch Prayers, Mournings, and other "Divine Exei- cifes in any fort finful ? yes, as there is fome Mixture of Man's Infirmity in them; and in our bell Duties there is fome fuch Mixture ; for all cur right e- eufnefs is 'as filthy rags, as menflrous clothes ; I know who hath laid it, and yet I know not wherein to .contradict it. Chrijlians may diflingufh between that which is the Spirit's, in wcks after renovation, and the whole work after they have done it : Now altho the Motions and Aft/lance. of 'the Spirit be pure, holy, and without f cum in the Spring, to wit, in it /elf-, yet, by that Time ihefe Motions and Ajfiflance have paffed through the channels of their Hearts, and have been mixed ■with their manifold corruptions in doing, even the whole Work, thereby becomes pol- Jutted f. With him agrees one truly orthodox ; faying, Albeit our good Works are perfecl, in refpeft of the Spi- rit, from tuhom they fir ft flow, yet are they polluted, when they pafs from us, becaufe they run through our corrupted Hearts and Wills; as fair Water runs through a dirty channel %, It this be fo, that our bell Recompenfe to Chrift, far his Loves, be unprofitable to him, and finful, as done by Man; What fhall I fay ? how muft I carry, faith the Soul, to my Redeemer ?
Sect. III.
Of the Healing of Duties.
I Dare not obey ; tho all the Duties in the World are infufficicnt r.o re- compenfe thofe Bowels of God's Mer- cies in Chrift, I muft not therefore call away Duties. It is true, I cannot but fin in all I do, my befl Duties ( n iked- ly and barely considered in themlelves ) are tainted, poiloned, and mingled with
fin * : But will it fellow, That, be- caufe I cannot be more clean, there- fore I muft be rr-ore filthy than need*? Nay, O my Soul, it ihon ?.rt married to that Bridegroom Chrift, Duties and all Things elfe are clean to thee, The whole Filth and Dung of cur Works, through Faith in Chrift, is extracled by Cbrtft, and he prefenting the fame- purged by him/elf alone, they are accepted with God : In this relpccl there is an healing of Duiies, if we be in Chrift. Certainlv, 'hat Fruit which cometh from a Root of Faith, muft netdsbe^ood Fruit ; 1 believe, there- fore I /peek, faith the Pfalmift, Pfalm 1 1 6. 10. O my Soul, canft thou lay thus? I believe, therefore I pray ; I believe, therefore I fanctify the Lord's Day ; I believe, therefore I do all Du- ties of Obedience : ' Thy Obedience then is the Fruit of Paradife,for it grows on the very Tree of Life. Chrift is The Sun ofrighteoufnefsthat arifethwith healing in his wings, Mai. 4. 2. Chrift is that Sun, that by his Heat of Love extracts all the Filth of Sin out of thy Duties performed; and fo thy Duties are healed, the tpiritual Part of them be- ing prefented by the Interceflion of Chrift, and the carnal Delecls covered by the Righteoufnefs of Chrift, in. whom the Father is always well pleafed
Sedl. 1. Of the Manner of healing our Duties.
NOW the Manner, O my S^u!> how Chrift heals our Duties, ic is thus:
1. He takes our Perfors, and carries them in to God the Faihei, in a moft unperceive; bit Way to us ; he knowaj that if our Perform be no- firft accepted, our Duties cannot be accepted :*Love
»V
f Dr. Crift in his Sermon on Fbilif, 3, (. A known Adverfyry to the pure Do&iine of Duties ^ 7»4f's High-way to Heaven, * Dr. Cnff on bis Strmon oa Pbilif.4.. t. »
me
Of Duties in general.
12
me, and love my Duty; hate me, and hate my Duty. It is true, that in the Covenant of Works, God firft accep- ted of the Work, and then of the Perfon; but in the Covenant of Grace, God iirft accepts of thePerfon, and then of the Work: Now therefore, that our Works { our Duties ) may be accepted, Chrift Jefus our great High Prieft firft lakes our Perfons, and carries them into the Prefence of God the Father: This was plainly fhadowed out to us by that of the High Prieft, who went into the holy of ' holi 'eft) with the names of all the tribes upon his breajl, Exod. 28. 29.
2. As Chrift takes onr Perfons, and carries them into God the Father; lo, when we perforin Duty, he obferves what Evil or Failing there is in that Duty, and draws it out before he pre- fent it to God the Father: Asa Child that would prele'nt his Father with a Poiie, he goes' into the Garden, and gathers Flowers and Weeds together ; but coming to his Mother, fhe picks out the Weeds, and binds up the Flowers by themfelves, and fo it is prefented to the Father. Thus we go to Duty, and we gather Weeds and Flowers together, but Chrift comes, and picks out the Weeds, and fo prefents nothing but Flowers to God the Father : Who may abide the das of his coming ( faid the Prophet of Chrift, Mai. 3. 2, 3, 4. ) and who /hall ft 'and when he appear e th ? for he is like a refiner's fire, and like fullers foap: And he /kail fit as a refiner and purifier offiher, and /hall pur ifie the fons of Levi.> and purge them as gold and filver, that they may offer unto the Lord an offering in righteoufnefs ; then /hall the offerings of Judah and Jerujalem be pleafant unto the Lord: Mark, Then fihall their offerings be pleafant : Then ? when? When he had purged their facri- fices and their offerings. Thus ir was in the Days of his Flefh, and much more now.
3. As Chrift takes away (he Iniquity of our holy Things, to he obferves what Good there is in any of our Du- ties, and with that he mingles his own Prayers, Interceflions, Incenfe, • and prefents all as one Work mingled toge- ther unto God the Father : 4ni another Angel ( viz. the Angel of the Covenant) came and flood at the altar, having a golden cenfer, and there was given to him much incenfe, that he /hould offer it with the prayers of all faints upon the golden altjr, whichwas before the throne : And the fmoak sf the incenfe which came with the prayers of the faints ', afcended up be- fore God, out of the Angel's hand, Rev. 8. 3,4.
sea. 2.
The Soul's Qtieries in this Cafe. Quer. 1 . IF this befo, O my Soul, what ■* is thy Cafe ? Are not mofl of thy Duties perfermed with many Failings, infirmities* Hardncfs of Heart, Strait- nefs of Spirit, diftracling Thoughts ? and is there any Healing for fuch a Duty as this ?
Anfw. O yes ! For, 1 . In every Duty we perform , there are two Things ; there is the Sacrifice, and there is the Obedience in offering of the Sacrifice ; the Sacrifice may be imper- fect, and yet our Obedience in offering the Sacrifice may be perfect with Gofpel Perfection. 2. God deals with our Duties as with our Perfons; tho he find a great deal of Ungodlinefs in them, yet he imputes his Righteoufnefs unto them, and fo he juftifies oar Duties, which, in our Eyes, are moftungodly. This indeed is a Wonder; did we ever hear or re^.d of any Seal, that, when it was fet upon the Wax, would change the Wax into its own Mettal? Or, did we ever he.ir or read of any Stamp, that being fet upon Brafs, it would change the Brafs into Silver ; .or, being fet up- on
Of Duties in general.
on Silver, it would change the Silver into Gold ? O, but when Cnrift comes unto a Duty, and fets his own Stamp, and his own Righteoufnefs upon a Du- ty, that which was brafs before, i. e. full of Failings and much Unrighteouf- nefs, he changes it into Silver, into Gold ; he only hath the Philofpher's Stone ( as I may Jo fpeak ) and all that Chrift toucheth, it prefently turneth intg Gold ; he turns all our Duties in- to golden Duties, and fo prefents them unto God the Father.
Quer, 2. But how foould 1 hioiv that Chrijl thus takes my Duties and heals them, and mingles them zvith his own incenfe, and carries them in unto God the Father ?
Anfw. Confidcr, didft thou ererfind a fpiritual Fire come down ( as it were ) upon thy Heart in Duty, or after Du- ty? In the Time of the Old Tefta- mant, if they offered up a Sacrifice, and a material Fire came down from Hea- ven, and burnt up the Sacrifices to Afhes, it was a certain Teftimony that the Sacrifice was accepted: Now in the Times of the Gofpel, we mult not expert material Fire to come down upon our Duties ; but hath the Lord at any Timecaufed an inward and fpiritu- al Fire to fall down upon thy Heart, warming thy Spirit in Duty ? There the Lord fpeaks thus much to thee, That thy Sacrifices are turned into Afhes, and it is accepted by Jefus Chrift.
Quer. 3. O but whence comes this Fire nozu in thefe Gofpel Times ?
Anfw. It ifluos from the Blood and Interceffions of Chrift our Great High Prieji'jxx. is the Efficacy of his Blood, and Power of his glorious Interceffion, that when thoufeeleft any Good in Duties, doth that very Inftant prevail with .God the Father for what thou feeleft : Say then, Do I now in this Ordinance ,
»5
or in this Duty, feel my Heart warmed \ or favingly affeeled ? O I fee, I am bound to believe, that the Lord Jefus whi fits in Glory at the right Hand of Gody now, nozu he remembers me a poor Worm on Earth ; niio 1 feel the Fruit of his Death, and lnterccjp.cn in Heaven ; now I feel his Spirit, Power, Grace, Com- fort, Prefence, Sweet nefs •> now I tafte% I drink* I tnjoy, and am abundantly fa- 'tisfied zvith his Rivers 'of Pleafures : And if this Prefence of Chrift be fofweet, zohat is him/elf then P O my Soul, if ever thou dolt thus relifh the Blood and Spirit of Chrift upon thy Spirit in Du- tics,go thy way, and giveGlory to God.
Sect. IV.
No refling in Duties.
AND yet be wary, O my Soul : It *^ was Luther's Saying, Take heed not only of thy fins, but alfo of thy good Du- ties ; they are apt ( by reafon of our Corruption) to bring Men into them- felves, and this is very dangerous. Cer- tainly a Man may not only exclude Chrift from his Soul by grofs fins, but by fclf- confidence; You are they which jujlife your felves, (aid Chrift, to the Pharifees , Luke 16. 15. .Take x prophane Man , what makes him drink, fvvear, cozen, garee, whore? Is there no God to punifh ? Is there no Hell hot enough to torment ? Are there no Plagues to confound him? Yes: Why fins he then ? Oh ! he prays to God for Forgivenels; he forrows and repents in fcciet ( as he faith ) and this bears him out in his loud Prancfcs.Take a moral Man, he knows he hath hi* Failings, and his Sins, asthebeft have* and is overtaken fometimes as the bell are; Why doth he not remove thefe fins then? Why is he not more hum- bled under his finc? The Reafon is, he con 11 an My obierves Evening and Morning Prayer, and then he craves Q^a Forgive-
H
Of Duties in general
Forgivenefs for Failing?, by which Courfe he hopes to make his Peace with God: And hence he finneih without Fear, and rifeth out of his Fall into fia without forrow ; he maintains his fins by his Duties. Take a Profcilbr, fuch a one as may be exceedingly troubled about his fins, as endeavours very much after Mourning, Repenting, Reform- ing, and others commend him tor a di- ligent Chriftian, Do you not jee how .he mourns , and weeps, and prays? and now the Wind is over, the Tempeft down, and there is a great Calm m his Soul, how comes he to this Quiet ? Oh ! his Afflictions were enlarged, he hath reached fo high, as to a very Pro- portion of Repentance, and Tears, and Sorrow, and Fa fling, &c. and this hath given him Eafe, this hath took away the Burden, and laid bis Soul at rejl: O poor Soul, is this all the Remedy to rid thee of the Sting and Guilt of Sin ? Haft thou no more Pantings, but only after Bitternefs, Heavinefs, Mourning, Melting, extraordinary Enlargements? Why then, let me tell thee, all thy Righteoufnefs, tho it were more perfect than it is, is but a filthy rag, Ifa. 64. 6. Couldft thou weep thy Heart out, mould thy Heart .melt like Wax, dif- folve into Wa'er; Couldjl thou dejire end pray till Heaven and Earth fhook, till thou hadfl worn thy Tongut to the Stumps ; Couldjl thou f aft till thy Skin and Bones cleave together ; Couldft thou promt fe and purpofe with full Refolution to be better ; couldft thou reform tbv Heart, Head, Life, Tongue, fame, nay, all fins ; couldft 'thou live like an Angel,
Tears as there be Pries of Grafs on the Earth, or fands on the Seafhore, or Stars in Heaven, or metes in the Sun ; 1 tell thee, not one Spark of God's JVrath a- gainjt thyfms, can be quenched by all thefe Duties, nor by any of thefe Sorrows or Tears *.
It was Aufiin's Saying, thoit founds harfh, that Repentance damns more than fin; meaning, That thoulands did pe- rifh by refting therein : It is not digging within ourfelves, for Power to lea've fin, to be more holy, and humble, and religious, and confeiencious, and fo to think to work out ourfelves in Time out of this State: The Words which the Prophet put into Jfrael's Mouth, il they would truly turn unto God, were thefe, Afhur fhall not lave us, we will not ride upon horfes, Hof. 14. 2. q. d. We will trull no more to thefe out- ward Means, we will not fave our- ielves by our Graces, or Abilities.
But how /hall any Man know that he refts in his Duties ?
I anfwer by thefe Signs following %. 1. It is a Sign that a Man refts in his Duties, if he never found it a hard Mat- ter to "come out of his Duties: Exa- mine, if thou never yet faweft, if thou canft not tell the Time when thou didft reft in Duties, and then didft groan to be delivered from thefe Intanglements, thou haft juft Caufe to fear.
a. It is a Sign that a Man refts in Duties, if he exceedingly priz« rhe bare Performance of Duuesj thofe Duties that carry thee out of thy fell unto Chrift, make thee to prize CISfjft: Now tell me, Doft thou °lorv in thy
Jhine like a Sun. walk up and down the felf? Doft thou lay, Now I am (ome-
JVorld like a diftrefs'd Pilgrim; couldft body? I was before ignorant, forget ful%
thou So ten thoufand Deaths, ly at the- hard-hearted, but now I under ft and bet"
Fire back in Hell fo many millions of ter, now J can forrow for my fins, lean
'» Sbefhn&'i Sincere Convert. $ iliS*
I
$ra)
Of Duties in general.
*5
pray withfome Life, now I have done very well. Alas poor Soul! if thou refteih here, it thou thus inhanceft the Price of Duties, that thou beginn'ft to do;e on them, then do I p'ronounct from God, That thou 'dod reji in Du- ties: Thefe things, .faith Paul, I ac- counted gain ( ;'. e. before his Converii- on ) tut now I account them lofs, Phil. 3. 8. This is the Realon why achild of God commonly after his Prayers doubts much of God's Love towards him ; whereas another Man that falls fhort of him, never lo much as quefti- ons his Eftate : The Firft feeth much Rottenncfs and Vilcnefs in his bed Duties, and lo adjudgelh meanly of himfelf: But the Other is ignorant of any fuch Vileneis, and therefore he prizeth and efteems highly of them
3. It is a fign that a Man refts in his Duties, if he never came to be lenfible of their Poverty, and utter Emptinefs of any Good in them. Didft thou ne- ver feel thy felf in this Manner f Oh I am as ignorant as any Beafl, as vile as any Devil ; what a Nejl and Litter of Sin and Rebellion works in my Heart ? I once thought, at lead, my Heart and Defirestvere good,but now 1 feel no fpiri- tual Life ; O dead Heart, I am the poorejl, vilejl, balejl and blindejl Crea- ture that ever lived ! If thou never feeleft thyfelf thus, thou never cameft out of thy Duties.
4. It is a fign that a Man refts in his Duties, if he gain no evangelical Righieoufnefs by Duties i. e. if he «rJze not, defire not, delight not in Union with the Lord Jefus Chrift •, Hence a Child of God afks himfelf af- ter Sermon, after Prayer, after Sacra- ment, What have I gained of Chrift ? Have I got more Knowledge of Chrift ? more admiring of the Lord Jefus Chrift? On ;he contrary, a carnal Heart, that refts in his Duties, afketh only,. What
have I done ? I thank God, faid the Pharifee, I am not as other men are y If aft twice in the week, Igivetythes of all that I poffefs, Luke \ 8. 22. So I pray, and hear, and reform, and for- row for fin, therefore I think verily I Jlmllbefaved? No fuch Matter; let a Man have a Bucket of Gold, doth he think to get Water, becaulehehath a Bucket; no, no, -he muft let it down into the Well, and draw up Water with it : So muft thou let down all thy Duties into the Lord Jefus Chrift, and draw Life, and Light from his Fulnefs, otherwife, tho thy Duties be golden Duties, thou (halt perifh with- out Chrift.
Sect. V.
Of the Ufe and Ends of Duties.
AND canftthou not, O "my Souf, ^* be laved by thy Duties ? to what End fhouldeft thou pray, or hear, or forrow, or repent, or meditate, or examine, or confer? I anlwer, There are many Ends and Purpofes, for which Chriftiansmay, and muft perform Du- ties.
1, That herein, and hereby, they may exprefs their Obedience to God's Will: Rejoyce evermore, pray without ceafing, in every thing give thanks, for this is the will of God in Chri/i Jefus con- cerning you, faith the Apoftle, 1 Thrff. 5. 16, 17, r8. And this was the Ground cf David's Inference, Thou hafl commanded us to keep thv precepts diligently: and what then ? O that my ways were direcled to keep thy fid" tutes, Pial. 1 19. 4. 5.
2. That God the Father of our Lord Jefus Chrift may be honoured by the Performance of thefe Duties : Here- in is my Father glorified, that you bear much Fruit, John 15. 8. And as the Apoftle, Ye are a cbofen generation, a royal Pried hood, an holy Nation, a
\6
peculiar people, that yejhouldjhewfortb the praijes of him zvho hath called you out of darknefs into his marvellous light-, Abraham believed, and gave God glory, i Pet. 2. 9. So we fhould pray, and meditate, and hear, and all fhould tend to the Glory of God. Indeed, Hypocrites Aims are at other Ends, by giving alms, and praying, andfafling, that they may have gjory of men : That they may be feen of men : That they may appear unto men, Matth. 6. 2. 5, 16. But the Child of God aimesat the Glo- ry of God. I confefs, 'tis God's Grace to account of Man's Duty as his Glory, feeing it is fo defective.
3. That Duties may be as Evidences of God's everlafting Love 10 them who are in Chrift Jefus: They cannot fave, but they lee the Soul into Chrift, and follow, and accompany luch a Man as fhall be faved. TVe hear of Jome that boa/l of Joys, Feeling, Gifts^ Spirit, and Grace ; f but if they walk in the Commiffion of any one Sin, or in the Omijfion of any one knoivn Duty, or in the flovenly ill favour edP erf ormance of duties, they can have no Affurance (fay what they pleafe) without flattering of them - felves : If thefe things be in you, faith Peter, and abound, they will make you that you /ball never be barren,' or unfruit- ful in the knowledge of our Lord Jefus Chrifl ; and he that Jacket h thefe things is blind: Wherefore, Brethren, give diligence to make your calling and election fure% 2 Pet. 1. 8, 9, 10. Duties bring you in to Chrift, and are Eviden- ces when you are in Chrift, that the Lord and Mercy is yours, even as at the Sacrament, the Elements of Bread and Wine are outward figns to bring Chrift and the Heart together ; indeed tne Heart mnft not reft in thefe figns,
Of Duties in general*
but when the Soul is let in fo Chrifh then Faith muft let go the outward Elements, and clofe, and treat imme- diatly with the Lord Jefus Chrift. So Grace and Duties are inward figns, and whiles Men make ufe of them only, as figns and means to let them come in un- to Chrift, and their rejoycing is not in them, but in Chrift ; their Confidence- is not pitcht upon them, but upon Chrift ; there is and will be no Danger at all in making luch Ufe of figns ; es- pecially feeing in Nature, the Effect is a fign of the Caufe : Neither is it more derogatory to Free-grace, or to Chnft's Honour, for God to make fuch Effects figns of our Union with him, than it was to make outward Signs of his Prefence : 'Tis true, thefe are not full Teftimonies without the Spirit of Chrift.
4. That they that ufe and exercife Duties may obtain the Promifes : God- line fs is prof table unto all things, faith the Apoftle, having the promifes of the life that notv is, and of that which is tf come, 1 Tim. 4. 8. There are many Promifes fcattered up and down in the Word, and hereby if God be not a Debtor unto thee, yet he is to himfelf, and to his own FaLthfuinefs. Reddis debiia, nullidebens, cried Au/1 'in ; Thou Lord payefl debts, and owe/1 to none , it was free for thee before thou hadfpro- mifed, whether to give me Heaven, or m: But now the IVord is out of thy Mouth, I ufe Duties as Means, tho I adhere only to thee, and to thy Faithful- nefs, who has promifed. To prevent Miftake, Duties are confidered in a double Relation: I. As Services, in refpeel of the Command; and a. As Means to obtain Bleffings at God's Hands in Relation, to bis Promife. Now the
f Sbepb ibid.
Moft
Of Duties in general.
Med in the World perform Duties as A£ts of Obedience only, and fo reft in the prefent Performance ; but if wedo them in Faith, we * fhall have an Eye to the Promile, and look on Du- ties as Means to obtain fome Mercy ; yea, Salvation itfelf at God's Hands, Phil. 2. 12. Rom. io. i o. z Cor. 7. io. 1 Pet. 1. 9.
But is not this to be faved by Duties P No fuch Thing : For herein we fpeak not of Duties originate, or pre fe, but i njl r urn ent ally, and with relation to the Lord Jeius Chrift ; not as merito- rious Caufes, but as fubordinate Means 0/ our Salvation in the Name of Chrift. The beft of Duties carry not fuch Lul- tre, Beauty, and energetical Virtue in their own Faces and Natures j they are but meer ampty Pits, and dry Chanels, of thcmfelves, tho never fo cujiouily cut out, but Chrift fills them (and as fome defire Minifters to doj folam willing for my Part to fay and exprefs thus much of Chrijl, that the People may dearly under/land and remember fo much, and be guided explicit ely to the Fountain itfelf, Chrijl alone. %
5. That thefe Duties may turn to our Comforts : Not fo, as to put Confidence in them, to take Comfort from them asaCaufe; that cannot be, for who can look upon any Thing he doth with that Boldnefs ? but as the Teftimony of God's eternal Love to us. Thus Hezekiah, not as a proud Pharifee, but as a thankful Acknow- ledger of what was in him, prayed, I befeechthee, O Lord, remember me, how I have walked before thee -in truth, and with aperfecl heart, and have done that
l7
which is good in thy fight, 2 Kings 20. 3 . Some fuppofe, That fuch a Temp- tation as this might fall on Hez-ekiah, that when he had laboured to demolifJ)all thofe Super [litions, and now became dan* gersuflyfick, that he had not done ivell ; and therefore he comforts himjelf in his Heart, that he did thole Things with a perfecl Heart, not abfolutely, but compa- rativey per feci : We may therefore take Comfort from Duties, not foas to reft in them, but fo as to praife God thereby. . 'Tis a good Way, nefciendo fcire, in not knowing to know, that fo we may praife God for them ; zr\d fci- endo nefcire, in knowing, not to know', that fo we may be humb.'e in our felves. 6. That others might receive good, and thereby be occafioned to glorifie God: Theje things are^good, and pro- fitable unto men, faith the Apoftle, Tit; 3. 8. and, Let your light foflnne before men, that they may fee your good 'works, and glorifie your Father which is in Hea- ven, Matth* 5. 16. Chrfft doth not here encourage Vain-glory, but he propounds the true End of our vifible Holinefs ; for Godlinefs being JLight, it ought not, in fuitable Dudes, to be hid under a Bufhel : My goodnejs ex- tend; th not unto thee, but to the faints that are on the eartki and to the excel- lent, in whom is all my delight, Pfal. 16. 2, 3. Jerom (aid of Aufilin, That he loved Chrijl dwelling in Aufiin ; fo ought we to walk, that oihers may love Chrift dwelling in us. There's an Exhortation to Wives, fo to walk that their hufbands mav be won to the Lord, 1 ?et p. 1. Sweet Soul ! it may be thou prayejl for thy Hufband, in
* Certainly Duties are not only as figns, but they are means, ways and qualification?, which God hath appointed ai teeedeutly do grace and falvation; Tlio Kill we fay they have no merit or condjgBicy in them to purchafc falvacion, y. t chey are ufed as means wheieby heaven is obtained. Stores oKhc true doftiine of Justification
± Dj. Crifp on Phil. 3. S. ,
a carnal
i8
Of Duties in general.
a carndl condition i thou defirefl him to go to hear fuch a Minijler, fuch a Sermon ; go on in thefe Duties, adding this to the Rejiy fee that thy Life alfo may convert him.
7. That Duties may carry us to the Lord Jefus, the only Saviour ; he a- lone is able tofave them to theuttermojl that come unto God 'h him , Heb. 7. 25. ;*, e. in the Ufe of ihe Means: Hear a Sermon to carry thee to the Lord Je- fus: Fall and pray, and get a full Tide of Affections in them, * to carry thee to the Lord Jefus Chrift i. e. to get a more Love of him, more Acquain- tance with him, more Union in him, and Communion with him j ufe thy Duties, as Noah's Dove did her Wings, to carry thee to the Ark of the Lord Je- fus Chrift, where only % there is Reft: : If me had never ufed her Wings, fhe had fallen in the Waters j and if fhe had not returned to the Ark, fhe had found no Reft : So, *f thou (halt ufe no Duties, but caft them all off, thou art fure to perifh ; and if they convey thee not to Chrift, thou mayeft lie down in for row: Or as it is with a poor Man, that is to get over a great Water for a Trealure on the other fide, tho he cannot fetch the Boat, he calls for it, and ufeth it, to carry him over to the Trealure: So Chrift is in Hea- ven, and thou on Earth, he doth not come to thee, and thou canft not get to him, now call for a Boat ; thp there is no Grace, no Good, no Salvation in a pithlels Duty, yet ufe it to carry thee over to the Treafure, The Lord Jefus Chrift : When thou comeft to hear, fay, Have over, Lord, by this Sermon -y when thou comeft to pray, fay, Have over. Lord, by this Prayer to £ Saviour : But this is the Miiery of
People, like fool im Lover?, when they are to woo for the Lady, they fall in Love with her Handmaid, that is only to lead them to her: S© Men fall in love with, aud dote upon their owti Duties, and reft contented with the naked Performance of them, which ; re only Handmaids, to lead the Soul unto the Lord Jefus Chrift.
8. That the Lord Chrift may be ex- alted, and advanced by Duties. The main End^f Dutiei, is the Glory of him who hath redeemed us with the Price ot his Blood, and by the Power of his Spirit ; this fer.s the Crown on his Head: Behold King Solomon, with the crown wherewith his mother crowned him, Cant. 3. 11, How many per- form Duties, not to fetthe Crown on Chrift's Head, but to fet the Crown on their own Heads ? So do Hypo* critcs, that feek their own Praife, and Credit and Profit ; fo do all, efpecially that do any Thing with a Conceit of meriting at Ged's Hands. Now this is the main End of right Obedience, that the Crown may be fet on ChrijVs Head, that he who is King of Saints, may have the Honour given him, due to his kingly Office. In this Refpect, I cannot blame them who blame others, for crying up, and magnifying Man's Works in their own Name. To fay, That Chrifl is always fuppofed as Princi' palx is no fufficient Apology : For why only fuppofed ? why not he named, as well as Duties and Righte- oulnefs? Certainly, it is not good Manners, to fay no worfe, to forget him, whiles his poor Inftruments are fo highly remembted. When Servants bring Prefents from their Matters to a- nv, they do dot (ay, I bejlow fuch and fuch a Thing m you, but, My Majler
* Sbep. ibid.
fends
0/ Duties in general.
H+**s it ita ; if he fhould take it on "nimfelf, he fhould go for an arrogant Fellow : nor will it falve the Matter, when he is taxed for fuch Arrogancy, to fay, My Mafler fhould have beenfup- pofed, when he gave no Hint of him. Methinks it were comely (faith the Au- thor * rightly in this) in extolling of Man's Righteoufnefs, explicitely to afcribe ell the Praife to the Glory of Chrift, and his Grace-. Andl fee not ( faith f A- nother ingenioufly) but that Miniflers may be humbled, that they have prejfed religious Duties, but not jo as to fet up Chrifl : and hereby People have been content with Duties, and Sacraments, tho fto Cbri/l in them , but as Veffels were to be of pure Gold in the Temple, fo eught all our Duties to be of pure and meer Chrift for Acceptation. Again, 1/ Bernard faid, He did not love to read Tully, becaufe he could not read the Nev.e of Chri/i there ; how much rather may we fay, That in many Sermons, in many a Man's Minijlry, the Drift and End of all his preaching is not, that Chrifl may be advanced. And again, Let * Chrifl be the Matter of our Righte- oufnefs and Comfort , more than he hath been ; you know the Pofls that were not fprinkled with Blood, were fure to be de- flroyed, and fo are all thofe Perjons and Duties that have not Chrijl upon them. How fweet is the Harmony of diflen- ting Brethren ? Methinks, I would not lofe a flired of that Gold which both Authors ( fo ftrongly my Heart beats and pants after Unity ) give out to be Weight in the Ballance of the Sanctuary : It is obferved by the for- mer, That when the Church grew in- to Credit, then, Religio peperit diviti- *s, IS fill a devoravit Mat rem : I may as truly fay, Chrijius peperit jujlitiam,
*9
& filia devoravit Matrem : Juntas if a King fhould promote a Favourite, and then he fhould be fo applauded for his Ufefulnefs to the Subjects, that the Kingmuflbe dethroned, and he crown- ed in his Place. In all Exigences, Wants and Extremities, how few Fol- lowers hath Chrift nimfelf ? how rarely are Men fent to fheltcr them- felves under the fiudow of his Wings ? In the meanwhile, what hideous Out- crys for Prayers, Mournings, Faft- ings, £sV. to help Men at a dead Lift ? What fending and polling to them in Extremities, as if they kept a Court by themfelves ? For Chrift is feldom heard of, at leaft not fet up fo high as to do all ; and that this Righte- oufneli is but meerly his miniftring Ser- vant : What the Apoftle faid of him- felf, I may as truly fay of the bell Righteoufnels beft aflifted, What is Prayer, Mourning, Fafling, Hearing, but Minijlers by whom ye believed, and received Mercy? i Cor. 5. 5. And if but as Minijlers at beft, fhall they be greater than the Lord? Let me not be miftaken, I intend no Derogation tt Righteoufnefs, but the bringing of it int» its own Place, namely that it is to beufed as that, where according to Chrifl' s Di- rections we may meet with him, from •whsfe Hands alone we may expetl what' ever we pant after, according to his will \ referving a Submiffionto be difpofed of 0- therwife, if he fee fit. % Again, it is not the Spiritualnefs, nor the Fervency in the Performance of Duties that carries it, but when Duties are performed as to the Lord, and for the Lord, and not t» and for our felves. O my Soul, in refpeft of all thele Knds, ufe and exer- cife Duties, and be fure of Chrift in ail, above all, more than all : O let
5 Dr. Cn/f. in Jhil. 3. g. f Mr Bur&ej Vindicia legia.
± Dr. Ct>'fp ibid.
R
Chrifl
Of Varies in general.
20
Chrift have the Crewnfet on his Head, give Mm all the Glory. Call not a- way Duties, but cait them down at the Feet of Jefus Chrift, as the twenty four Elders caft their Crowns, faying, Thou are worthy O Lord to receive glory* and honour, and Power : for thou haft trea- ted all things fall Duties) and for thy pkafure they are and were created. Rev. 4. 11. .
Sect. VI. Of the Saint 1 Abilities, or Power tods
Duties. Object. flUt alas, how Jhould Iper- ^form my Duty ? by Nature I am dead, and except God give me an Heart and Strength, what can I do ? Pfal. 77. 10. There is no Power in my Hands, I am nothing in my f elf, and therefore till God come, or naked Chrifi tome, I will fit down in Difcouragements-, Jet God do all, I feel have no Ability at all, &c.
Anfw. What fayft thou, O my Soul i1 iurely this is thine Infirmity j thefe Conclufisns are ill drawn from a true Principle; it is true, all is of God, and by Nature I am dead: but it is ill urged in this Cafe, for that the Regenerate have in them a Seed , a fpi- ritual Principle, a Power 10 do Good ; i. Becaufe fuch are living, and all Life is a Power toad. 2. Elfe there is no fpecfical Difference betwixt a Man re- generate and unregeneraie, if both were ftill dead, and without S;rength. 3. Grace is a renewing of that Image of God and Holinejs which we loft in A- dam, Eph. 4. 24. But that was a Power to do what G^d required, here- fore fo far as ihat Image is repaired, fo far there is P> wer. 4 Elfe wc mould not have as much Bentfi: bv :he lecond Adam, as we had bv ihe Firft ; for the Firft would have communicated his Power to do good, and being corrup-
ted, doth communicate Power to do fin ; therefore much more by Chrift have we a Life, a Power to do good in our Meafure.
Objecl. It may be objected, Without me se can do nothing*
Sol. The Meaning is, Except ye be implanted into me ye can do nothing ; The .Word ( Choris emou, without me) fignifieth, _ Seperatefr-om me, or apart from me ; and intimateth this on- ly, That till we are knit unto Chrifi , we are but dead and barren Branches ; and lo Chrift explains himfelf, As the branch cannot bring forth fruit cfitjelf, except it abide in the vine, no more can ye, except ye abide in me, John. 15. 5.
Objett. It may be objected again, 1/ is God that worketh both to will and to do of his good pleafure.
Sol. This denies not that the Saints have in them, A Seed, a Spring, a Principle of Life, a Power ; but on the contrary, it affirms, That they have a Power, only that this Power is of God; We mould work out our Salvation in Humility, not boafting in our own felves, for all is received of God: More fully, God is faid, To work the will and the deed ; 1 . By giving a Principle o1 ipiritual Life, habitual Grace, a renewed Frame of Heart . 2. By exciting and ftrengthning this Grace ; and both thefe are ever afforded to the Saints, only the Latter is more or lefs, accordingto his Pleafure : So that in the worft Times a Believer hath Power to do good, tho not alike at all Times; and this Power we muft ufe, and put forth our felves as weareable,or we cannot wuh Re.ifon expect his Help. A Ship hath Inftruments of Motion, tho not an internal Principle, and if rhe Mariner would have Help by the Winds, he muft loofe his Cables, and hoife his Sails ; fo muft we, or elfe we may lie ftill.
Now
Of Duties
Now that which we are to do, is, i. To ftir up ourfelves ; for God hath promifed to meet us, and to reach out his hand to help us, if we be not wanting to our felves : It is certain, a godly Man cannot by his own En- deavours alone raife up his Soul, nor recover his Lofs, tho he mould lay Mountain upon Mountain, and pile Endeavours upon Edeavours; yet as Endeavours without God cannot, lo God without Endeavour* will not help us herein ; and therefore labour we to quicken our felves,- i.e. work we upon our own Hearts, by our Underft.an.d- ings ; as the (hiking of the Flint and Steel together begetteth fire, fo the meeting of thefe two Faculties having an internal Life in them, do quicken the Soul. Thus we fee David pleading withhimfelf, fometimes chiding, Why art thou cafl doivn, O my foul, and why art thou dxfquieted within me ? Pfal. 42. 5. Sometimes exciting himleli to Du- ty, Praife. the Lord O my Soul, and all that is within me praife his holy name, Pfal. -103. 1. Sometimes comforting him (elf in God, Turn to thy reft O my foul, for God hath dealt bountifully with thee, Pfal. 116. 7. It was an ufual Thing for him to talk with himfelf,and he found fo much good in this Way, that he puts all upon it, Commune with your own hearts upon your beds, and be Jlill, Pfal.. 4. 4. The Undemand- ing is to the Heart, as the Stomach to the Body, all is fed by it : Set therefore upon our Hearts with quickning Thoughts : For as rubbing and cha- fing the Hands with hot Oyls, is a Means to recover them when thev are benumb'd ; fo the plying of the Heart with ftirring Thoughts, and enforcing Arguments is a Means to revive it: And amongft all Thoughts, there are none more prevalent, than of Sins paft, of Heaven, Hell, Eternity, Love of Chrtjl,
in general \ 2 1
thefe are ftrong Cordials te chear up the Spirits.
2. To fall on the Duty ; forifwtke doing, he will work with us, in us, and for us. Is it thus, O mv Soul, that thy Heart is Jlirred, rouzed, revived ? then fet to thy Hands, idle Beggers mufi be whipped; he that will not work, mujl not eat : Remember, we have a^ Life in us if we be in Chrift : and as we'have a Life, to there is a never-failing Prc- lence of 'he Spirit, to attend that Power which we have : If then we put forth our felves to that we are able, and as far as our Power extends, God will draw near to us. It is true, that which we want is out of our Reach, we are not able to make crooked Things to become ftraight, to lay thofe fwelling Mountains of Corruption level, but yet we mull fet to the Work : Jofhua could not with the Strength of Rams horns founding cafl down the walls of Je- richo, but yet he mull fet upon the Work: When the Midianites fall, there muft be, The Sword of the Lord, and Gideon, Judg. 7- i8« The Fa- ther holdeth an Apple to the Child, the Child cannot reach, yet his fhort Arm muft be put forth, and then the Father whofe arm is long enough will reach it to him ; we muft be doing, and yet when all is done , our Hearts muft learn habitually to fay, Not I, but Chrid in me: Let us ftill intereft Chrift in all we do, as the efficient .Jinal Caufe.
Sect. VII.
Of the Saints Delights in Duties.
MY yoke is e^fe, end my burthen is light, faith ' Chrift, Mattb. n. 30. And that which makes it lo, is, The Delights which the Saints have in God's Service : Pfal. 119. 14. I have delighted in the way of thy Tcjii- monies, faith David: \havt? v. 16. yes, and I will delight in thy flatutes, R 2 v. 24.
22
v. 24.' I will t ves, and Thy Tejli- monies are my Delight : Thev a>e f yes, and v. 47. My delight Jhall be in thy Commandments : They Jhall be ? how long? even to Perpetuity nfelf ; v. 117. 1 will delight continually in thy fiatutes. Thefe are the Strings David beats upon, and they make heavenly Mufick : Mufick even chearing him in the midft of his Sorrows ; v. 1 43* Trouble and avguijl) are upon me, yet are thy Commandments my delight ; and v. 92. Unlefs thy law had been my de- light, I Jhould have perijhed in my Affile- tion.
Now the Reafon why God's People find iuch Delight in Duties, is, 1. Be- caufe in Duties they come to lee the Face ot God in Chrilt :* Hence Du- ties are called, The Face or Prefence of God ; The Worfhip of the Jews was called, An appearing before God, Exod.. 23. 17. David breathes out his Defiresin the fame Expreflion,^^/* /haff I come and appear before God, Pial. 52, 2. The Queen of Sheba counted it a high Favour to itand before Solomon: What high Favour then is this to ftand before Jefus Chrift,and to bear Wildom i'.felffpeik to our Souls ? 2, Becaule in Duties they have Converfes, and Com- munion with God, who is the God of all Cor.lolation ; ^and with the Spirit of God, who is called the Comfor- ter : Now as a Man that walks a- rnongft Perfum £ mult needs fmellof the Perfume ; io they that converfe with the God of all Joy, muft needs (tiled with all Joy : and therefore David calls God, His exceeding Joy, P*fal. 43. 4. The Saints look upon Duties ( the Word, Sacraments, Prayers, (Se. ) as Bridges to give them a Paflage to God, as Beats to carry them into the Bofom of Cbriff, as Means to bring them into more inti- mate Communion with their heavenly
Ofbdties in general
Father, and therefore they are fo much taken with them. When they go ro the Word, they go as one goes to hear News of a Friend; when they go to pray, they go to ulk with a Friend ; whea they go to read, they go to read a Letter from a Friend ; when they go to receive, they go to fup with a Friend; They look upon Duties and Ordinan- ces, as thofe things whereby they have to do with God and Chrift, and therefore are Duties fo precious. In- deed, to them who have to do with nothing but Duty "in Duty, but Pray- er in Prayer, but hearing in hearing, to them Duties are dead and dry, and fpi- ritlefs Things ; but they that have to do with God and Chrift in Duty, to them Duties are pafling fweet and pre* cioas. This leems a Riddle to unrege- . nerate Men, they wonder what the Saints find in Duties, where theSweet- nefs, what the Comfort is, what fecret golden Mines they find in thele Dig- gings, when themfelves find Nothing but burdenfome Stones and Clay :. Oh the Saints meet with Chrift in Duties, and therefore they cannot but find great Treaiure : David's Soul was athirjl, noi for a Kingdom, but/ir God, for the living God, Pfal. 42. 2. It is the highelt Reward, the very Wages which the Saints look for in Duties, to find God in them ; Blejjed is the man whom thou choofejl, and caufeth to approach un- to thee, that he may dwell in thy courts ; we /hall be fatisfied with thegoodnefs of thy hcitfe, even of thy holy temple ,, Pial. 65. 3; A good Caveat in thefe Days, whea fo many do cry down Du.'ies : What, my Brethren, fhall we look upon that as our Burden, which is our Delight ? our Bondage, which is our Privilege ? What is the* Happineis of a glorified Saint, but that he is always under the Line of Love, ever in the Contempla- tion of, and Convenes with God X and
fhall
Cf Duties in general.
fhall hat be thought our F inhen here, which is our Glory hereafter? Take heed of this; take heed y<u d- not think ir an Hell, a Pain, avexati rj to be ii God approaching, zndChriJl- meeting Duties. 1 know Wearinelsmay be up- on the Flefh, there are Weakneiles and Diftempers there, but chide them away, entertain them no' ; number it among your choiceft Privileges, Comforts, De- lights, to converfe with God in Chrilr ; confidtr if there be an Heaven, it is the very Prefence of this God in Chrilt. Hence they who meet. with God in Duty, ufually find their Hearts fweet- ]y refrefhed, as if Heaven were in them, For in tbv prefence there is fulnefs ofjov, and at thy right hand are pleasures for evermore, Plal. 16. 1 1.
Object, i . But if there he fuch De- light in Duties, what is the Rca ion that wicked Men account it a JVearifomnefs, and Burthen, and fnuff at it : Behold, what awearinefs is it, and ye have fluf- fed at it, faith the Lord, Mai. i. 13.
Aiffiv. A wicked Man cannot de- light in Gcd's Service, becaufe it is a- bove his capacity : Whiles he is at Du- ty, he is like a Fifh out of his Element ; the Duty is heavenly and Spiritual, but he is worldly and natural, no wonder therefore he delights not in it. But more particularly, a wicked Man delights not in Duties,
1. Becaufe of his Ignorance of the Worth and Excellencies of Duties, he cannot poflibly delight in what he knows not : (o much as we know, fo much we deiire and delight, and no mure.
2. Becaufe of his Infidelity : Faith is the main Organ of comfort, and there- fore no wonder, as it was (aid of the Jews, if the ivord preached do not profit him, not being mixed with faith in him that heard it.
3. Becaufe of the Abfence of the all-
23
feema; and quickning Spirit : 1/ is th» Spirit that quicbieth, the fej'h prrfite, b nothing \ the zvords that I feck to ycu 'a>e Spirit and life, John 6. 63. As 1 - Body i.-dead without the Spirit, ;o Du- ties, without Chrid't quickning Sririr, are dead and Iilelefs.
Object. 2. But if there he fuch De- light in Dutie-, what is the Reafon that the Saints them/elves di mijs of their Comforts in Duties.
Jnjiv. I anfwer, 1. There are none of God's People but they do, fome- trmes or other, find comfort, either in Duties, or from Duties. 2. If at any Time they mil's of comfort, it is be- caufe they do not meet with God, whom they came to converfe withal : As when a Man gees to meet with a Friend, and meets him not, he comes away l'added in his Spirit ; fo when a Child of God comes to U me Duty, hoping to enjoy fweet Communion with God in it, and then fails of his Expectation, this- mult needs fill him full of fadnefs. It was an excellent fpecch of Bernard, ISunquam afo te /v- cedo Domine, fne tc ; 1 never go I'm God without Gsd. Happy Chriftian, that when he goes to converfe with God in IbmeDuty, can lav, I nevei frcm God xvithout Gel ; I never go to God, hut 1 meet with God ; and I ne\ go from Gcd, hut I carry Gcd with me.
Object. 3. But if no Comfort, j;o Delight without Godinvur Duties fVhat then is my Cafe, 1 no
feeling of God's 1 in Dud
111: en 1 have dene all 1 thinks i
cannot find God, I cannot meet with Cbri .
Jnjiv. I anfwer, Haft thou ir. no ten ie of God's Prefence, and yet halt thou a fenfc of Goct's wani ? It is «ood then to obferve the diiF»rent Effects of God's Prefenfce, or elle thcu mayil wrong God, as well as thy fell i
W
34
Of Duties in general.
to fay he was not with thee, when yet he was: As, i. There are manifeft and evident Fruits of God's Prefence in Duties ; as, Much Liberty of Spirit, much Joy, much Peace, AfTurance of Faith, z. There are more inward and referved Fruits of his Prefence ;• as, Senfeof Want, forrow for Want, De- fire of Enjoyment, Willingnefs unto further Duties, to find that which we want in lomc other: In the former, Gcd is with us, and we know he is with us ; in the latter God is with us, and we know not fo much: This was the cafe of the two Difciples going to Emmaus, Their eyes were holden, that they could not know Ckrijl, Luke 24. 1 6. yet afterwards when they did know him, they re- membred, that they had fufficientE- vidence of his Prefence, even when they knew him not. Did not our hearts burn ivithin us, while he talked with us by the ivay, and opened to us the Scrip- tures ? Luke 24. 32. Now whence was that Fire, but from the Spirit of Chrift conveyed in his Word.
Objeft. 4. But whet is the Reafon that God's People do fometimes mifs of God's comfortable Prefence in Duties ?
Anfw. I anfwer, They mifs of God's comfortable Prefence, 1. Becaufe, it may be, they bring not at all. Veffels to hold the Conflations of God \\ mean, no Hunger af ier God's Prefence in the Or- dinance: Or, 2. Becaufe they bring Vejfels fo little, and io narrow- mouthed, that they will hold but very little Wa- ter ; I mean, they bring fo little Hun- ger after God, that God will not vouchfafe to fatisfie it : Or, 3. Becaufe they bring their ordinary Hearts, their carnal and worldly Hearts to heavenly and fpiritual Duties, Hearts unfuitable to the Duties, Hearts infenfible of the Duties: Thus a Man finds no Sweet- nefs in his Meat ; the Reafon is nor, Becaufe his Meat is unfavoury, but be-
caufe hisTaft is diftempered ; Nthe Or- dinances are fometimes fweet, and would always be fo, were the Semi's Pallate always in the fame Temper: Or, 4. Becaufe there is fome Achan unftoned, fome fin unrepented of that eclipfeih the Light oi God's Counte- nance, fome lpiritual Obflructions; thefe, and fuch likc.are the Caufes, why the Saints fometimes mifs of their Com- forts. But the Fault is never in the Duty, which is brim- full of rare and ravifhing Comfort ; that as Bernard relates the Story of himfelf ; Beatum me predicarem, &c. Sedrarahora, bre- vis mora, oh fi duraret ; Sometimes when he went to his Prayers, he found himfelf dull and heavy ', but after he had fl rug led a little with his Dulnefs, all on a fudden he was vifted with the Vifitations of the Almighty : I J))ould account my~ felf happy, laid he, if thefe. Vifitations ivould always lajl ; but oh, it continues but a while !
And Auftin relates this Story of him- felf, That upon a Timezvhen he and his Mother Monica were difcourfng tege- ther about the Joys of Heaven, and the Comforts of God's Spirit, they were fo filled with Joy, that Auftin uieth thefe Words, Quam mundus eviluit cum omni- bus fuis deleclationibus ; Lord, thou know- eft in that Day, how vilely we did efteem of the World with all his Delights. The comforts of the World are not worthy to be named that Day that we fpeajc of thefe comforts: O the pure, the undefiled comforts and Delights that are to be found in Duties, when God is found in them : Can a Man who is cold, come to the Fire, and not be warmed? C?n he that is in the Dark, come into the open Sun, and not be enlightned ? G<d is the Spring of comfort, an.J therefore furely our Hearts will be coiruorted, if we meet With God in our Dalies.
Sect.
Of Duties in general.
55
Sect. VIII.
Of the efential Requiftts in Duties:
BUT what are they we call Du- ties ? or what are thofe efential Requifites f Omy loul ) in Duties ? Many by Duties intend nothing but that which is external and fenfible, as com- ing to the Churchy and receiving of Sa- craments, &c.
I anfwer, Thefe are like Clothes up- on a dead Man, that cannot warm him, becaufe there is no Life within: The Soul of all Duties is that which is internal, oreflentialj In which refpect three Ingredients are necelTary, viz.' C From God. That they be c' Through God.
I To God. i. From God : It is of the very Ef- fence of. Duty, that it be commanded by God, Hence in one Chapter we read thirteen feveral Times, I am the Lord, Lev. 19. q. d. fuch and luch Commands I enjoyn you : Would you know the Grounds ? I am the Lord, a God of fovereign Power and Authority, and my Will it is that fuch Duties be done. Look to this, O my ioul in thy Duties, know the Com- mands, and do them, becaufe they are commanded: If thou doft them, and yet knoweft not that God commands them, this is no true Obedience ; or if thou knoweft they are commanded, but yet doft them not becaufe they are com- manded, or in confeience to his Com- mand, neither is this Obedience to God. In all Duties rightly performed, there muft be a Knowledge of, and an Eye to the Will of our God, Rom. 1 ?. 2. Eph. 5. 17.
2. Through God, i.e. 1. Through
the Spirit, who doth fpiritualize fbem.
2. Through Chrift who prefer ts them,
and makes them accepable to God.
(1.) Through the Spirit of Ged :
Now the Spirit works on eur Spirits, ftirs up the regenerate Part to the Per- formance of our Duties: and therefore look how much there is of the inner Man, of the regenerate Part, of the Hely Spirit in Duty, fo far it is fanctified, fo far it is accepted, and no further. God is my ivitnefs, faith Paul, whom I ferve with myfpirit, in the go [pel of his Son: In e- very fervice we perform, our fpirit ftir- red up by God's Spirit, muft needs have a Hand in it, or it is, but the Body and Carcafe of a right Service: The Soul, Will, and Affections, muft go toge- ther with our Duties ( that I mean by our Spirit ) or the Vitals are wanting. Ex. gr. If a Man come to confefs his fins, and yet flights them inwardly in his Heart ; if a Man pray for Reconci- liation with God, and yet have no longing, and fighing in his Heart after it ; if he earseftly afk Grace, or the Spirit of Mortification, and yet his Heart doth not inwardly feek it, now he prays not in the Spirit, and there- fore God will not accept it ; For Gcd is a Spirit, and they that worfiyip him, mujl worflnp him in Spirit, and in Truth, John 4. 24. In Spirit, /'. e. not only in the Underftandiftg-and Mind( Prayer is not a Work of Wit or of Memory ) but alfo in Will and Affections; when all within us is opened, and explicare, and expofed to the View of the Lord ; when we call in alf our Thoughts and Affections, and recollect: them together, as the Lines in the Cenrer, or as tie fun- beams in a Burning- glafs, That makes Prayer to be hot and ferven: ; whereas otherwife, it is but a cold and diffipating Thing, that hath noftrength nor efficacy in it.
Queft. If this Spiritualnefs in Duties le fo neceffan, how is that the Saints have fo much of Earth and FUjh ordinari- ly in their Duties ?
Anfw. I anfwer, In every regene- rate
25
rate Man there is both FUJI) and Spirit ; J may be the Fiejh lies upDerniolr, and the Spirit lies in the Bottom, lb that a Man, tho a Saint, may hear carnally, receive carnally, pray carnally, that is, when the Flefh hath gotten upper-hand, a> in Tome Fits it may, when the Mind is filled with worldly Sorrow, worldly Rejoycing, and worldly De- fires ; fuch Duties the Lord regards not, be the man never fo holy : But if the regenerate Part be acted and ftirred up fey God's Spirit, and the Fleftj, that al- ways hinder, be removed by the fame Spirit , then are the Saints able to do their Duties to God in Chrift Jelus fpi- ri'.ualiy.
2. Through Chrift : For Chrift per- fects, perfumes, and prefents our Du- ties to his heavenly Father; as Duties come from us, they favour of Flefh, but the Angel ©f the Covenant mingleth much incenfe with them, and fo he offers them upon the golden altar which is before the throne, Rev. 8. 3. Here is fweet Comfort, O my Soul, What tho thy Duties are weak ■, and cold, and confufed, full of Diftempers and Damps ? yet, through Chrift they are fortified, and en- livened ivith his pacifying perfection, and imtercejfary Spirit : through Chrift they ere perfum'd ivith the, precious O- dours of his fre/h bleeding Merits, and hleffed Mediation, and fo they are ?nade acceptable to God, that he may receive them, that he. may not refufe and rejeel them.
Ohferve here, a double Interceflbr: One is the Spirit, that helps our infir- mities.
The other is Chrift, that makes them acceptable to God.
3. To God; /. e. to fet forth his Glorv, and free -Grace; for as his N^mes isblafphemed when we walk in Wickednefs, fo it is glorified in doing ©ur Duties: This is the End of all our
Of Diitiet in general.
Du*.ies, indeed of all our Doings? Whether ye eat, or drink, or whatsoever ye dp, do all to the glory of God, 1 Cor. 10.31. One Duty fanctifying Chrift and Free-grace in the Heart, is more than a Thoufand. Young Chriftians it may be do more Works, but not as Works of Grace ; the more evangeli- cal our Works are, and the more to God ( for that is the End of the Gofpel, to honour.Chrift and Free-grace ) the better they are : We are of the Circum- cifion,_ who rejoyce in the Lord Jefus% worjhip God in the fpirit, and have no confidence in the flejh, Phil. 3.3.
Sect. IX.
Of the Kinds of Duties in fever al Divi-
fions. HTH E S E Duties, fome have diftri- _ buted, according to their ieveral Objects, God, our Neighbour, and our- Jelves : 1 . The Lord claims our Lovty Fear, Honour^ and Obedience. 2. Our Neighbour claims our Duty, Court efy% Bounty. And for ourfelves, we muft, 1. Inftruct the Under/ianding : 2 Bridle the Will: 3. Moderate the Affeftions. Others, in Retribution to Chrift, give us another Scheme of fuch Duties, as they call mere Goipel-Duties. So it is our Duty, 1. To think and mufe much on Chrift, and upon his Loves towards us. 2. To fpeak much of Chrift, and to commend him to others: When the Spoufe was afked, What her Beloved was above others? Cant. 5. 9. 16. fhe fets him forth in every Part of him, and concludes with this, He is altogether lovely. 3 . To be oft in the Company of Chrift, and to grow up thereby in a familiar Acquaintance with him. Now/ Chrift is with us here, but thefe twa Wavs, Either, in his Ordinances, or, his Providences, by his Holy Spirit : So, that to be oft in Chrift's Company, is to be much in his Word, in Prayer,
ia
Of Ditties in general.
in Sacraments, in Chriftian Communi on, in Meditation, in Examination of our Hearts, in his Providences of Mer- cies, CrofTes and Trials. 4. To do much for Chrift, and that willingly ; 1 John 5.3. This is love indeed to keep his commandmentt, and thofe are not grie- vous. 5. To luffer and endure any E- vil for Chrift; What tell you me ( faith Paul, Ads 21. 1 3 . ) of bonds and impri- fonments f I am ready , not only to be The Duties of a Chriftian 7 are either of £
'Secret Ordinances, as
•only to'
Either
s7
bound , but to die for the fake of Chrift at Jerufalem. Rom. 8. 36. My life is not dear to me, that I may finifh my courfe with joy : For thy fake wa are killed ell the day long. No queftion thefe Heads will include all forts of Duties: But the Method I fhall profecute ( wherein I defire to confound Duties , Ordinan- ces and Means, whereby a Chriftian walks on in the holy Path ) I have 0- therwjfe digefted thus. Thefirft Kind, as Watchfulnefs. The fecond Kind ; and theie have Reference - - Self trial. Self-denial. Experiences. Evidences. Meditation. Life of Faith. C In one Family, as Family Duties. Private Ordinances, either^ In more Families joined, as Chrifli- C an Society. ^Hearing the IVord. 7 Receiving the Sacraments,
C Praying. Ordinary, as c Reading. Jointly to all three,and they are either^ {Suffering.
Extraordinary,^*^.
in tlyy name, and in thy name cafl out devils, and in thy name have done many wonderful works ? ( as if the Name of Chrift had been a Spell ? ) And then will I profefs unto them, I never knew you ; depart from me, ye that work iniquity ; and thereupon he conchdes, that he enly is a wife Man, and builds upon the Rock, who hears ChriJVs Sayings, and doth them. Hence learn, O my Soul, that he that prel.eth to the Practice of the Word of Chrntjhe preacheth Chrift, he fets up Chrift, thoi zh he do not directly name Chrift, or tho his Text be not literally of Civ if1 ; even as a Man may have no other Subject > »f his Sermon but Chrift, and yet betray Chrift. Thus much of Duties in ge- neral.
S CHAP.
'Publick Ordinances, as
Objecl. It may be objected, That in this Analyfs, there is not that exprefs mention of Chri/l ; and the Reafon why fome vilifie Duties, is becaufe the very Name of Chrifl is not in them. ■
Sol. But I anfwer, 1. If the Name be wanting, yet Chrift is not. 2. In the opening of them, we fhall find the very Name of Chrift ulually, frequently; only, obferve by the Way, I have heard of many that have flood much, in ap- pearance for Jefus Chrift, fo that they would bow, and do homage to the very Sound and Syllables of his Name; and yet none more Enemies unto Chrift than they, being the very Limbs of An- tichrift; Many( iaith Chrift, Mat. 7. 22, 23, 24, 25. ) will fay to me in that day, Lord, Lord, have we not prophefud
( »«' )
CHAP. III.
Of DUTIES, in Particular.
Sect. I.
Of the Nature of Watchfulnefs.
Watchfulness is the firft and principal Help to all Ex- ercifes of Religion ; it is the Eye to fee them all well done and ufed, and therefore we fet it in the Front of all Duties: We are to watch unto Pray- er, Eph. 6. 1 8. and we are to watch unto bearing, Luke 8. iS. and we are lo watch unto Fa/ting, Matth. 6. 1 8. and we are to watch to Jims-giving* Matth. 6. i . and we are to watcb in all things* 2 Tim. 4. 5.
Now for our better Direction in the Exercife of this Duty,
f Nature. obferve we the c Objects.
£ Manner of it, For the Nature of it : Watchfulnefs is ti continual* careful obferving of our Ways in all the Paffages and Turnings of our Life* that we ft ill keep clofe to the written Word of God. Keep thy heart in all dilgence* Pro v. 4. 23. I [aid* I will take heed to my ways* that I fin net with my tongue* Pfal. 39. r. Wherewith Jhall a young man clean fe bis way ; by taking heed thereto, according totbyword, Pial. 119. 9.
S £ C T. II.
Of the Objedls of Watchfulnefs.
THE Object of our Watch is either, i. Evil Works, or fin. 2. Good Works, or Duties, or any Thing, in its own Being, good.
1. Watch we muft over fin,
C Original fin* or, More general,^ corrupt Nature.
I Attual fin. More lpecial, as, f Calling.
Sins of our \ Con ft: tut ion. 2. Watch w.e muft over any Thing, in its oivn Being, good ; and herein if we look for the adequate Object, in- cluding every Thing that ought to be watched,
C Hearts, 7 It is either I Tongues, C which C Actions, S howfoever good in themselves, yet, if we ivatch not, they will foon contract Evil.
Sect. III.
Of the Manner of Watchfulnefs ever Sin Original.
THAT we may watch over Sin O- riginal, or that inward Conup- tion we carry about us, obferve we thefe Rules :
1. Let us take Matter and Motives to humble our Souls under the fight and fenfe of this inherent Pollution. And to that Purpofe, confider we the rueful Complaints of the holiefl Saints againft it ; O wretched man that I am9 f fjith Paul* Rom. 7. 24. ) who foall deliver me from the bsdy of this death ? Behold* I was Jlwpen in iniquity, ( faid David, Pfal. 51. $.)andinfin did my mother conceive me: Did not God in Clr id accept of our complaining,ftriv- ing, grieving, and hating this* how could we find any Comfort ?
2. Let us pray againfl: it, that tho it be in its, yet it may not hurt us, nor
be
Watchfulneft.
be imputed to us: That God woi-ld give us his Spirit to bridle our Corrup- tion, and efpecially that he would give us the Spirit of Sanctificatiow, that he would cleanfe us from this Filth more and more, that he would feafon the Fountain, and at lati dry it up.
3. Let us drive after contrary Hcli- nefs, and mdeavour the Reformation of our Natures and Liver ; Put we off the eld man, which it corrupt, according to the deceitful lulls, and be we received in the fpirit of our mind, Eph. 4. 22, 23.
4. Let us confider the Rromifes of Remiffion, and thofe Privileges which the Saints have in the Blood of Chrift ; and let us actuate and exercife our Faith in relpect of fuch Promifes : I knew that thou wouldfl deal treacheroufly(lzhh God) and that thou waft called a tranfgrcfjbr
from the womb ; yet, for my name's fake, I will defer mine anger, and for my praife, I mil refrain for thee, that I cut thee not off", If a. 48. 8, 9.
Sect. IV.
Of the Manner of Watthfulnefs over Sins Aclual.
npH A T we may watch over actual •■■ Sins, obferve we thefe Directions: i. Avoid we all Occafions of Evil: Be afraid not only of the Fire and Flame, but of the very fmoak of fin: it is dangerous to approach near the Whirl pit, or, to play about the Hole of the Afp, or the Den of the Cokatrice ; and therefore prayed David, Turn a- way mine eyes from beholding vanity, Pfal. 119. 37. not my Heart only from affeetingit, but my Eyes alfo from be- holding it : There is a (hutting of the Eyes from beholding Evil, brought in, amongft other Duties, by the Prophet Ifaiah, ch. 33. 15, 16. to which is af- fixed this Promife, that fuch a one
2^
fhail dzvell on high-, his place cfaefetic f/all be the munition of rocks.
2. Rdift we the Temptations of Sin; It ma) be, notwithftanding of all cir care, Temptations will offer thera felves, and urge us to Evil, but tin - we mult conltan'ly refift, and this is Praife • worthy ; if a Man keep himtelf fober, when he cannot come to Wine, or ltrong Drink, it. is nothing ; but for a Man to be careful not to break the Bounds of Sobriety, when he fhall be in Place where Wine is plenty, and no Reflraiut of it, and where company will be urging him to take more than is meet, this is true Temperance indeed : If a Man live chaftly, when he wants his leud company, it is nothing ; but for a Jofeph, ( fued and fought tobyhis Miftreis, yea, urged and folhcited Day after Day to condefcend to her adulte- rous Defires ) to refufe then, and to choofe rather Lofs of prefent Liberty by not finning, than to gain further Preferment by confenting to Sin, this is true Chaftity indeed. Away then with thofc idle Apologies, I was urged to fin, I was provokei m Levdnefs, &c. Neither Man norDevil can compel vou to fin, unlefs you will your own felf: % The Devil may perfuade. intice. fug' gefl, and provoke, but he can net inforce nor conJlrcin\ nor, unit your own Hearts give conlent, can b€ caufe you to fin.
3. Confeis we our fins. rrc-urn we for fin, and efpecially laboyt ve for Hatred of fin ; The fear cf the Lot d is to hate evil, F:ov. 8. 13, no- ly to forbear it, bu , is the Ape 'le ipe-iks* to abhor it, Rom. 12. 9. as the Meat that fometimes v\ e h ve furfeited of, our Stomach nourifhoth and g,Oeth againft it i fo flaould our Hearts rife againft fin : And to this Purple, confider we
$ Suadere & follicicare poteft cogere ornt'iRO non poceft, xAug. Ham. 3 dendi, non pocefUiem cogendi, Idem n I {aim 91. <sr in jobn ia.
S 2
Habe; auflinam fua-
1 . The
Wdtchfulnefs.
30
1. The Foulnef3 of Sin* it is touler than the foulleft Fiend in HeH. 2. The Illnefs of Sin ; it is a greater 111 than the Damnation of a Man's Soul, or than the Deftrudion of all the Creatures in the World. 3. The InfecYioufnefs of Sin, it is of that peftilential Property, that it pollutes every Thing it comes near. 4. The Pernicioufnefs of fin ; it deprives us of Gad's Favour, of our Part and Portion of the Blood of Chrift, of the Providence of that blefied Trinity; of the Guard of Angels, of the Communion of Saints, of Heaven's Joys; and it brings upon as infinite for- ro*vs, as Blindnels of Mind, Hardnefs of Heart, Deadnefs of Spirit, defperate Thoughts, Horror of Thoughts, Vex- ation of Spirit, and, without Repen- tance, all the terrors of Hell. 5. Qarift's Sufferings for fin; fhall we not hate him that kills our Friend, Brother, Fa- ther? how much more fin, that put to Death the Lord of Life, who is indeed our deare'ft Friend, Brother,Father,Savi- our ? Look on Chrift crucified, and fee if this will not make us hate fin.
4. Believe, and by Faith expect Vi- ctory over our fin ; yea, by that Faith in which we have confefled, mourned, prayed, let us reft perfuaded, That luch Means fhall not be ufed of us in vain : O lift we up the Hand of Faith towards Heaven, and lay hold on the Promifes of Pardon, on the Mercy of God in Chrift Jefus.
Sect. V.
Of the Manner of VVatchfulnef 'over
fpecial Sins. THAT we may watch over our fpecial fins, our Dalilab fins, our darling Delights, obferve we thefe Rules: 1. Endeavour we the mortifying of this fin : Someone fin there is in every foul of us that is moft predominant. Now it is the main Work of a Chrifti- an, as to iall out for ever with all fin,
fo efpecially-to improve all his fpiritual Forces and Aid from Heaven, utterly to dcmolifh, and to beat down to the Ground this Hold, this Bofom-fin.
2.- Lay we Lead of deepeft Groans, and ftrongeft cries for mortifying Grace again ft this domineering fin ; especially every Morning and Evening ftrive with God in our Prayers for a comfortable Conqueft over it, inforce and inlarge that Paffage with an extraordinary Pang of Fervency, cry we mightily to God for Power and Strength againft this Luft, that continually wars againft the Soul.
3. Bend we ourfelves agairrft the fpe- cial Ad's, Occafions, and Opportuni- ties of this Sin ; as, fuppofe Rafl)-anger9 the fin which a Man fifteth and puriu- eth to the Extirpation of it ; in this cafe, hefhould refolve with himfelf, not to lpeak harfhly, nor to look fiercely, nor touieany churlifh Behaviour, whether his iervant difpleafe him with Negli- gence, or his Friend offend him with Unfaithfulnefs, or his Enemy provoke him with ill Language, or fome mali- cious Dealing.
4. As oft as we find any Motion of this firvto ftir, and fhew itlelf in us, it will be convenient, not only to with- hold our Confent, but withal, to ex- ercHe fome Act of contrary Holinefs: As, fuppofe Deftre of Revenge be the fin, which ftirreih up our Blood, and boileth within us, we mult not only forbear to avenge ourfelves, but alio* bend ourfelves to pray for him that hath offended us ; and, if he hunger^ to feed bim ; if he tkirft, to give him drink.
5. Settle we in ourfelves a Purpofe of Heart to forbear it for Time to come: In undertaking of which Pur- pofe, it will be expedient to fet our- felves fome fhort fpace of Time, in which we may force ourfelves to the Forbearance of it, as for a Day, or a
Month,
Month, or the like ; and when the pre fixed Time is come, we fhould then queition ourfelves, Hew well we have performed ? or how, or wherein we have failed ? And then begin a new Purpoie, and prefcribe ourfelves a like Time, for fhunning of the fame Sin ; and fo on from Time to Time, till we have gotten a full Victory.
6. If in our daily or monethly review we find that we have been defective in performing of what we had propoled, then with an holy Revenge we lhould correct our former Errors, beg pardon for our .Defects, and punifh ourfelves for fuch Slothfulnef?, or Wilfulnefs, by Abftinence from Meat, Eafe, Re- creation ; Keeping under your bodies, and bringing them in fubjeclion, i Cor. 9. 27. by Mulct, or Forfeiture of iome Portion to the Poor, whereby we may feel Smart: This holy Re- venge is commended by the Apoftle, 2 Cor. 9. 27. as a worthy Fruit of ferious Repentance.
7. Above all, without which all the reft arc nothing. Believe the Promi/es of pardon in the blood of Chrijl ; It is Faith in the Promifes which will be a- ble to cleanfe, and purge the Heart from this Sin : 1/ the blood of bulk and of goats, faith the Apoftle, and the ajh~ es of an Heifer, fpr inkling the unclean, fanclifieth to the purifying oftbeJleJb,hoiv
much more Jlwll the blood of Chrijl, zvho through the eternal Spirit offered himfelf without fpot to God, purge your confeien- frotn dead works, to ferve the living God? Heb. 9. 13, 14. The Senfe is, When a Man hath once applyed the Blood of Chrift for his Juftifkati- on, this Effed will follow it, That there wifl accompany it a certain Vi- gour, Virtue, Power, and* Strength, which will alfo purge his Confcience from dead Works; there will go a Power of the Spirit together with this
IVatchfulnefu
31
Blood, that fhail not only forbid him, and (hew him that he ought not to do fush and fuch evil Things, but it fhall cleanfe his Confcience from thofe Roots of deed Works, thofe corrupt Lufts andfinful Affections, thafare in him, and that difpole him to that E- vil : Now this Power is gotten by applying the blood, i. e. by applying the Promife of Pardon and Forgivenefs by the blood of Je/us Chrijl: Let no Man think by his own Strength to pre- vail againft any Luft ; it is not our en- deavouring, praying, bending our felves againft the fpecial Acts and'Occa- fions, exercifing fome Adls of contrary Holinefs, purpofmg to forbear it, pu- nifhing ourfelves for it ( if gone a- bout by our own Might, and Power, and Strength ) will ever kill this fin : No, no, we muft do all thefe at the Feet of Chrift, and draw Virtue from Chrift ; we muft believe the Promifes, get Aflarance of Pardon, get Aflurance of God's Love to us in Chrill ; we muft labour to delight in God, to get Communion with Chrift, and then our Hearts will grow to an Application of the Commandment; and whereas be- fore they refifted it, rebelled againft it, they will then cleave to it, and love it and delight in it, and receive an Im- preflion from it. This, I take it, is the Meaning of that Text, 2 Pet. 1. 4. Whereby are given to us exceeding great and precious PromiJ'es, that ly thefe zve might be partakers of the divine n*ture, having efcaped the corruption that is in the world through lujl ; q. d. By believing the Promifes we are made partakers of the godly Nature, and we overcome our Corruptions and Lufts : Confonant to which, is that of the A- poftle, Know ye not, that as many as are baptized into Chrijl, are baptized into bis death? Rom. 6. 3. q.d. as many as are baptized into Chrift, for Rcconcil
32
Reconciliation with God, muft needs be baptized into his Death ; they mail be dead to fin, as he was dead: We cannot be baptized into him tor Recon- ciliation or Justification, but we muft be baptized likevvife for Mortification of the Flefh, and for Refurreclion to Newnefs of Life. To wind up all m a Word, He that hath the flrongcll Faith, that believes in the greaieft De- gree, the Promifes of Pardon and Re- miffion, he hath the holieft Heart, the moll mortified Life : Sanclification and Mortification arife from that Root of J unification. The Blood of Chrilt hath not only a Power to wain us from the Guilt of Sin, but alio tocleanfe us, and purge us from the Power and Stain of Sin : And therefore I fay, The bell Way to get a great Degree of San&ifi- cation, the bell Way to get a greater Meafure of the Graces of the Spirit, the bell Way to mortifie our fiaful Lulls, the belt Way to watch over our fpecial Sins, is to labour to grow in Faith, in . the Belief of thofe Promifes of the Gofpel of ' Cbrijl j and this would be well ob- served by thofe that are a little legally byaffed, or carried to mortifie Sin only by Vows, Promifes, fhunning Occafi- ons; removing Temptations, StricTt- nefs and Severity in Duties, Fear of Hell and Judgments, fcarce rifing fo high for their Mortification, as Chrifl. Now thefe in themfelves are but empty, weak Means of prevailing againfl Sin, like the mighty Sails of a Ship without Wind and Tide ; no Queflion but fhunning Oceafions, Strictnefs and Se- verity in Duties, Watchfulnefs, &c. dwell in their Place and Order, li'ce Oars in a Boat ( See SaltmarJJ), Free- grace, p. 68. ) which tho it be carried with the Tide, if well managed, yet they may help it to go the faller : How- foever, it is Chrift crucified which is thePt>wer of all in all j it is Chriftlift-
Watcbfulnefi.
ed up, as Mofcs lifted up the Serpent, which ftrifccs mdre Soundnefs into the
wounded Beholder, than any other Way; wherein fome have toiled all their Time for Power over Corrupti- ons, and 'kc Peter huve caught little or nothing, becauie Jefus Chritt was not in the Company.
Sect. VI.
Of the Manner of Watchfulnefs over our Hearts.
TPH A T we may watch over our
■■' Hearts,oblerve we thefe Directions.
i. Guard we the Windows of our
Souls, theSenfes: I made a covenant
•with mine eyes, faid Job, why then
Jhould I think upon a maid ? Job 3 1 . 1 .
Turn mine eyes from beholding Vanities,
faid David, and quicken thou me in thy
way, Pial. 119. 37. It is incredible,
what a Deal of Pollution and 111 the
Devil conveys Jnfenfibly into the
Heart, thro' thefe Flood-gates of Sin,
and therefore we had need to watch o-
ver the Senfes.
2. Go we down into our Hears, and confider well all our Thoughts; thefe if good, will bring forth good Fruit; and if evil, they are the Parents and Begetters of ail Sins, the firft Plotters and Contrivers of all Treafons and Rebellions of our Life, theBellowsand Incendiaries of all inordinate Affeclions, the Panders to all other Lulls, that take thought to provide for the fatisfying of them ; the Dillurbers of all good Du- ties, that interrupt, and foil, and fly- blow all our Prayers, that they fiink in the Nollrils of God ; and therefore confider and weigh well all our Thoughts ; for as our Thoughts are, fo bs our Affedions, Prayers, Speeches, Aclions.
3. Let us make Confcience of our Thoughts .* Bv them etpec'ally do we fan&ine, or fin againft God ; by them
efpeci-
Watchfulnefsi
Si
efpecially do we evidence ourfelves, to be fincere-hearted Christians, or dif- iembling Hypocrites ; by them efpecial- ly will the Lord judge us at the laft Day,wk« he wilt make manifeji the coun- felsofour Hearts, \ Cor. 4. 5. By them efpecially, it we will not make Con- icience of them, wili God lafhusin Hell to all Eternity, even by Thoughts accufing, Ifa. 33. 3. There fhalu ho u meditate Terrors, and ftudy God's Wrath, together with thy own Sins and Miferies, for ever and ever. * 4. Refift and crufh we every exorbi- tant Thought which draws to fin, at the very firft riling: Is the Temptati- on ftrong? Encounter it with this dreadful Dilemma j // / commit this Sin, either I muji repent, or not repent ; If I repent, it will coji me more heart- break and jpiritual Smart, before I can purchaje Afjurance of pardon and Peace of <onfcience,tban the fen fual Pie a fur e can be worth ; if I never repent, it will be the Death and Damnation of my Soul.
5. Lodge we not fo much as light Thoughts, unprofitable or vain thoughts in our Hearts; they will ftill be en- tring in, whilft we are in thefe Houfes of Clay, yet lodge they mud not. Hence the Apoltle, Eph. 4. 26. Let not the fun go down upon your wrath ; q. d. It Thoughts of Anger come in, in the Morning or Day Time, they muft be turned our ere Night; or If I — die Thoughts offer to come to bed to thee, let them not lodge with thee. I deny notbutmany good Thoughts and Motions m<»y pafs, as Strangers thro' a bad Man's 'Heart, and Multitudes of vain Thoughts and Motions may make a through-fore of a Believer's Heart, and ditto rb hi m in good Duties, by Knockings, and Interruptions, and Breakings in upon his Heart, but ftill they lodge not there, they are not there faltered and harbored,
6. Forget and flifle we all Thoughts of finful Actions already patted ; The Mind is very apt to run over the Pafla- ges and Circumftances of the fame Sins, long fince committed, with a new and frefh Delight ; this argues Wicked nefs of Heart, and fuch as when it is ordina- ry with the Heart to do fo, is not com- patible with Grace: What fruit had you of thofe things zvhereof ye are now 'afhamed? Rom. 6. 12. \\\ that the Saints reap out of f.-ch Fruits, is Shame and Sorrow, and many a fad Sigh : When Ephraim re'nembred his fins, he was a/hamed and repented ; a truly iancYified Soul will hate the Appearance of his former Sins, and will have his Heart inflamed wiih a Zeal and Re- venge againft it. What, do you re- peat to your felves your old Sins with Delight ? This provokes God ex- ceedingly, you thereby ftand to, and make good your former Aft ; you (hew a Delight to rack in thofe Wounds you have given Chrift alrea- dy ; and therefore in Hell it zvill prove the greatcfi Gall, to remember your old Sins ; every Circumflance in every Sin then, will be as a Dagger in your Hearts. O fiudy not thefe Thoughts, forget tbem%
Jlifie them !
7. Entertain all good Motions put into your Hearts by the blefled Spirit, howfoever occaiioned ; whether by the Miniftry of the Word, Mindfulnefs of Death, chriftian Admonition, reading fome good Book, fome fpecial Crols, or extraordinary Mercy; feed, enlarge and improve them to the utmoft, fo fhall we preferve our Hearts in a loft, comfortable Temper, and heaven- ward, which is a Angular Happincfs.
8. Endeavour we to preferve and keep up lively, holy and fpiritual Af- fections, and fuffer them not to cool ; or if we have grown remifs, endeavour to recover thofe Affections again :
Thoughts
34
Thoughts and Afteflions are mutual cauies of each other ; IVhiljl I mufed, the fire burned^ fad David, Pfal. 39.3. And again, How love I thy Law ? If is my meditation day and night, Pfa. 1 1 9. 97. 1. His Thoughts were the Bellows that kindled and inflamed his Affetlions : And 2. His Affetlions inflamed, made Ns Thoughts to boil, and to meditate on God's law day and night. Hence it is that Men newly converted to God, hav- ing new and /hong Affections, can with more Pleafure think of God than any elfe can.
9. Let us captivate and conform all the Thoughts and Imaginations of our Hearts, to the Rules and Sovereignty ot Grace ; Bring into captivity every thought to the obedience of Chrift^ 2 Cor. 10. 5. If thy Change in Words, Actions, and all outward car- riages were angelical, yet if thy Thoughts be finful and unfanctiried, thou_art a Limb of Satan ftill : Purity in the inward Parts, is the molt found Evidence of our portion in the purity and power of Chrift. O Jerufalem, wajh thine heart from xvirtednefs, that thou, may eft be faved : How long Jhall thy vain thoughts lodge within thee f Jer. 4. 14. God feet h, fairh the Pfal- mift, and underflandeth our thoughts a- far off, Plai. 139. 2. Andhenceitis that many humble Souls, fenfible of their fecret fins, in the prefence of God's pure Eye, are more grieved ( letting afide ill Example and Scan- dals,) for the Rebel lioufnefs of their Thoughts, than the Exorbitancy of their Anions, for of ihefe the World fees the worft ; but concerning theo- ther, it cuts them to the Heart, that they are not fo well able to preferve their inward Parts in purity, towards the all-fearching Eye of God, as their Words and Actions in Plaufiblenefs to- wards Man.
Watchfulnefa
10. Get we our Hearts pofleft witk deep, ftrong and powerful Appehenii- ons and Impreflions of God's Holiness, Majefty, Omniprefence, and Omni- . lcience : If any Thoughts be of power to fettle, fix and draw in the Mind of Man, they are Thoughts of him. VVriat is the Reafon that Saints and Angels in Heaven have not a vain Thought to Eternity, but that their Eye is never offhim? We find by Experience, a blefled Means to avoid Diftraclions in Prayers, to inlarge a Man's Thoughts in his preparations before, or at the be- ginning, if with a cenfideration of God's Attributes and Relations to us,he fets on the Duty.
11. Let us elevate, and often lift up our Hearts towards Heaven ; Confider the blifsful Depths of God's boundlefs Mercies in Chrift ; confider the Glory, the Everlaftingnefs, the unutterable Excellencies of that immortal mining crown above, which after this Life (and this Life is but a Bubble,a Smoke, a Shadow, a Thought^ fhallbefet on our Heads by the Hand of God ; a ve- ry Glimpfe Whereof is able to fweeten the bittereft Griefs that can be, and to difpel thofe Mills of fading Vanitie?, which the World (heated by the Fire of inordinate Lulls J is wont to evaporate and interpofe betwixt the fight of Mens Souls, and the Blifs of Heaven.
12. Let us fpend fome Thoughts, yea many Thoughts, about the faving Excellencies of Jelus Chrift ; confi- der the Wonder of our Redemption, the moft admirable, and moll aftonifh- ing Plot of the blclTed Trinity, fitting in council jjbout the faving of our touls; a Myftery which the Angels ftoop down to pry into, an orient Pearl, that will out-fhine all the fparkling Jewels of the whole creation ; confider the Love-letters of Chrift in his glorious Gofpci, ibe Love-tokens he hath lent
to
JVatcbfulneft.
to our dear Souls. And ah t What Flames of divine Affeclion ? What Rap- tures ef Zeal? IVhat Ravi/hments of Delights ? JVliat brinifh Sorrows, and great indignation again (I fin ? what Ex- tafies of Obedience can be enough for our blejfedLord, and deareft Redeemer ?
Sect. VII. Of the Manner of VVatchfuhefs over our Tongues.
THAT we may watch over the Tongue, two Things mud be heeded :
i. That it benotunfeafonably idle. 2. That it be not finfully exercifed. That it be not uttfeafenablv idle ; and herei% obferve thofe generally, and much neglected Duties
, V ~Chrirtian Reproof. ot> Heavenly Difcourfe. i. For Chriflian Reproof, obferve thefe Directions :
i. If a Brother be overtaken with a Fault, orfome lefs Offence, admonijh him in the fpirit of Meekncfs, confdering thyfelf, left thou alfo be tempted, Gal. 6. i.
2. If he offend more grievoufly, then reprove him freely, and fufter not fin to re/I upon his foul, Lev. 19. 17.
Object. But in this Cafe, when, er bow mufl we reprove ?
Sol. This Cafe is clothed with fuch Variety of Circumftances, and con- ftancy of Alterations, that we cannot give any particular Direclions ; only, the Ghriitian that is perplexed what to do, let him conlult with thefe Bofom- counlellors:
I. With his fpiritual Wifdom ; it is that muft fuggeft to him, when, and how to reprove, whether prefently up- on it, or fometirnes afterwards ; whe- ther directly and downright, or indirect- ly and by Intimation ; whether perfo- iully, dr in the general ; whether in
^35
a fair and milder Manner, ©fwijfra more bold and refolute Spirit j whether only by Difcountenance, or by Dif- courfe, &V.
2. With his Heart: A Reproof muft not fpring from any imperious Humour- 'of cenfuring, and medling with his Brethren ; from any fecrct ambitious Delire, to purchafe an Opi. nion and Reputation of Holinefs to himfelf, or from any other by-end, but from an Heart truly humbled with Sight and Senfe of its own Infirmities, gracioufly refolved into Compaflion and Commiferation of the Offender, and lifted up in a (ecret Supplication for the Succefs of the Reproof, and Salva- tion of the Party, all at once to Cod's Throne of Grace.
2. For fpiritual and heavenly Dif- courfe, observe thefe Direclions.
i. Apprehend all Opportunities and Occurrances which may minifter Mat- ter of Digreflion from worldly Talk, into divine Difcourfe. It is pity that Profeflors mould ever meet, without fome Talk of their meeting in Heaven, or of the blefled Ways and Means that lead thereunto; and therefore by fome wife Tranfition, turn thou the Cur- rent of the Difcourfe towards fome heavenly Good : It was the Practice »f our Saviour, upon Mention of Bread, he preft upon his Difciples a Difluafion from the Leaven of the Pha- rifees, Mat. 16. 5. 6. And upon Occafion of Drink being denyed him by 1 he Samaritan Woman, John 4. 10. \ he ( forgetting his Wearinefs, Hun- ger and Thirft ) labours to allure her to the Wellhead of everlafting Hap- pmefs.
2. Have ever in a Readinefs fome common Heads of more ftirring and quickning Motives to mind heavenly Things ; as the curfed Conditioa of our natural State, the dear Purchaf^.of T Chrift
%6
Watchfulneft.
Chrift to redeem our Soul?, the incom- parable Sweetnefs of chnftian Ways, the Vanity and Vexations of earthly Things, the Unccrrainty and Mifery of this fhort Life, the Everlaftingnefs of our State in another World, the Ter- rors of D:ath, the Dreadfulnefs of that great and laft Day drawing on now a- pace, the Horrors of damned Souls, csV. Mention of thefe Things many Times may (Irike full cold to the Heart of the moftfenfual Beljhazzer, and drive him into his Dumps ; and by God's Blef- fmg may fometimes prepare the hardeft Plearts, for fome Thoughts of Re« morle, and more heavenly Impreflions.
3. Get we into our Hearts a Habit of more heavenly- mindednefs, by much Exercife, and Intercourfe, and Acquaintance with God, by often Contemplation, and Forecaft of the Sweetnefs, Glory and Eternity of thofe ManfiofiS above, by Refk&ings on Timepaft, how long thy Soul was de- tained in the State of Darknefs, what Bitternefi and Terrors it palled thro' in the Pangs of its new Birth, what Relaplesand Defertions it hath been in- cident to, ever fince that Time to this ; and being thus bufied at home in our cwn Hearts, we fhall find our felves much more pregnant and plentiful in holy Talk when we come abroad : Men for the molt Part fpeakmoft, and moil willingly of thofe Things they mind mod ; fuch Provifions within, will make the Tongue fo ready, that it cannot be unfealonably idle.
a. Watch we mull over the Tongue, that it be not finfully exercifed : And herein obferve thefe Directions.
Be dumb to all unfavoury Communi- cation ; as lying, fwearing, curfing,£sV. O how do thefe Sins wound the Heart of Chrift, and crucifie again the Lord of Glory ? • 2, Be filent from Hindering, Back-
biang, falfe accufing, eenfuring! A true Heart is ever moft angry and dif- pleafed with, moft Ecgle eyed, and watchful over, moft ft; id and levere againft its own Sins ; which homebred Imployment haply hinders, and mode- rates a Man from too much medling a- broad.
3. Give not that which is holy tint 9 dogs, neither caf your pearls before fwine9 le/l they trample them under their feet, and turn again and rent you, Mat. 7. 6. By Dogs are meant obltinate Enemies, that malicioufly revile the Minifters of the Word, and the Meflengers there- of : By Swine are meant thofe fottifb, fcurrile Wretches, who fcornfullv and contemptoufly trample under F<»t all holy Inftruclions, Reproofs, Admoni- tions, tendred unto them by any Chrif- tian out of the Word of Truth. Now if accidentally fuch a Son of Belial, or icoffing IJhmael, be in our Company, we are commanded by Chrift to fay no- thing, at leaft of the Confelationsof Chrift,of the fpecial Promifes of Chrift, of the gentle Entreaties of the Gofpel of Chrift. Confider this, and tremble, all ye that are fcornful, and furious Oppolites to the Purity and Power of the Word ; it is the Lord's Will that you mould run furioufly towards the Fit Of Hell, and that no body fhouU ftay you ; not a Man muft call and cry unto you, to tell you of fuch Things as are peculiar to the Saints, in Way of Application to you: But he that is filthy, let him be filthy fill, Rev. 22. it. Let him drink, be drunk, defpair, die and be damned : All this while not a Word of Comfort belongs to you.
Sect. VIII. Of the Manner of Watchfulnefs over our Anions.
OC Natural, UR Actions are either < Civil, C Religious In
Watchfulmfs,
57
In all which obferve thefe Directi- ons.
i. Concerning natural Actions, as* Eating, Drinking, Sleeping ,, Vifitati- 9ns , Recreations, &c. No conftant Rule can be prefcribed, becaufe it is much diverfified by Health, Sicknefs, Age, Conftitu'.ion ; and every one haih either learned by his own Experi- ence, what Seafons, and Proportions of fuch natural Helps are fitteft for his Temperament, or he is mod unwor- thy of that precious Thing ( an under- standing Soul ) which he bears in his Bofom ; only let me inform Chriftians, 'That they ?nayfin in any of thefe Actions, and therefore let them beware and watch over them/elves in the Ufie and Enjoyment of thefe things, which howfiocver lawful :n their own Nature, yet by our Corrup- tion are capable of Inordinatenejs and Excefis. Some are of Opinion, That Chrjjlians are in more Danger of being fpiritually undone, by a fie \nfiinu*tion and Infnaremcnt of Licenticujnefis and Immoderation in fuch lawful Things, than by the grofis Affaults of foul fins and Temptations; their Hearts may rife a* gainfl any Work of Darbiefs, As Adul- tery, Murder, Swearing, profaning the Lord's Day, fipeculative IVantonneJs^Uo.. zvhichyet may too often be infienfibly feized upon, by an excejfive fviful Delight, in Things unfinful in themf elves ; and there- forejwe had need to watch over our natu- ral Aclions.
2. Concerning civil Aclions, as Bargains, Contracts, Covenants, Deal- ings, Negotiations, &c. obferve thefe Directions.
i. Think we ieriouilyandfolemnly of that Principle, Do as thou ivouldefil be done by: In a fellow-feeling real Conceit, put thy felf into the Place, and impartially put on the Perfon of the Party with whom thou art to deal, and then, returning to thy felf> deal «ut
and proportion unto him that Mcafure in every Particular^ hicb thou woultiit be vullh.g to receive at ar.oihers Hard, if thou v ere in his Cafe: Uhatfocver ( faith our SaviourJ ye would that mtn jhould do to you, do ye even fc te them, far this is the Law and the Prophets, Matth. 7. 22.
2. Abhor with an infinite Difdain, to get any Thing by any wicked Means, wrong Doing, or unconscio- nable Dealing, ve may aflure ounelves in fuch Cafes, That befides thefiecret grumbling of our felf- accufing Ccnfcicnc-es, the angry eye of ' Gtdjees ftcrctly our Do- ings, and willfhertly, and mofil certainly revenge.
3. Let our Defire and Delight never faften it felf immoderately upon any- earthly Thing, tho never fo excellent : Exorbitancy and Error this Way, brings many Times with it either a Lois of the Thing (o doted on, or it may be a Crofs, or howfoever a Curie. O con- fider we the Vanity of thefe earthly Things ! confider. we the Glories a- bove ! Methinks this one Prefervativc would bs powerful enough to keep the Heart ot every Chriftian from doting upon the World, or fufFering it to be poflefled thereof, it is this, Every Chriftian by a fruitful Faith, may be af-
fiured of a Crown of Life, either by Afijur ranee of Adherence, or Evidence, or both : Now if that once a Day hefhould take a ferious fiurvey of the Glory, Ever- laftingnefis,and unutterable Excellencies ofi that immortal Crown, which our dear Redeemer holds for him in his Hand, rea- dy to fiet upon his Head* when he fcall be diffolvedfrom this Vale ofi Tears ; Me- thinks it were able fo to dull the Edge, and diffolve the Drofiivefis ofi all earthly De fires, that they Jhould never be able to heat or harden his Heart any more.
3. Concerning religious Aclions,
as Meditating, Hearing, Reading,
T 2 Fafling
3§
; , Praying, /f!mfgivbtgt Sic. obferve ihefe Directions. i. In general. 2. In fpecid.
i. In general, obferve, That zue draw and derive from Chrift by the at- tractive Force of Faith, fpecial Abilities r. To perform all Duties, z. To exer- ci/e all Graces. 3. To refijl and over- come all Temptations and Corruptions which Jball be fait us'. To this Purpofe are thofe Promifes of Grace and Strength, If.:, q.4. 3- Ezek. 36- 27« Zeeb. 10. 12. John 1. 16. And thefe are Securities given us from God, that we (hall receive Grace through Duties which are the Conduit-Pipes or Instruments of conveying the fame into the foul from Chriit. This is to do all in the Strength of Chrift, and to take forth a great Deal of Chrift into the Soul, folhat not I, but Chrijl may live in me, Gal. 2. 20.
2. In fpecial, obferve thefe Direc- tions.
1. That before the doing of Duties, we remove all Lets and Impediments which may hinder, and improve all Occafions which may forward us there- unto.
2. That in doing of them, we be- have ourfelves well and wifely, per- forming them rightly and religioufiy.
3. After all is done, that we be careful all be not loft through our own Vilenefs, and Vicioufnefs, privy Pride, or Secret Hypocrifie.
For Inltance, Would we watch unto Prayer * as the Apoftle injoyns us, -Eph. 6. 18.
1. Then, before we fall on our Knees, let us (hake off three impoifon- ing and Heavy Hindrances, which o- therwife will clog and clip the Wings
Waicbfulneft.
of our Prayers, that they will never be able to afcend up into Heaven ; as Sint Anger , and Dtflru/l; and let us pof- fefs ourfelves of three excellent Helps and inflaming Furtherances ; the Firjl is a right Apprehcnfion of God's Dread? ulnefs, Purity, Power, &c. The Second is, a true Senfe of our own Vilenefs, Abominablenefs, Nothing- nefs, csY. The Third is, an hearty Survey of the Infinirnefs, and Unex- preffiblenefs of God's Bounty, Bieflings and companionate Forbearance to- wards us.
2. After we are down on our Knees, 1. Repel with an undaunted Spirit, Satan's blafphemous Injections. 2. Watch over the World -with Care and timely Opposition, that if it be poflible, not an earthly Thought may creep into our Heart all the while. 3. Strive to hold our Hearts in Heat, as well in Confeffion as Deprecation, in Deprecation as Petition ; as well for Purity of Heart, as for Pardon of fin throughout : Prayer is the Creature ofthe Holy Ghoft, every Part where- of we fhould heartily wifh, and ear- neftly wreitle, that he would propor- tionally animate and enliven, even as the Soul doth the Body.
3. After we are rifen off our Knees, 1. Take heed of refting in the Duty, take heed of privy Pride, and lecret Hypocrifie, take heed of returning with the Dog to his Vomit. 2. Purfue and prefs after the Things prayed for, by a timely Apprehenfion, fruitful Exercife, and outmoft Improvement of all Occa- fions, and heavenly Offers, which may any Ways concur to the compaffing of them: But of this I fhall /peak more largely, when I come to the Duty of Prayer. Thus much of Wattbf ulnefs.
CHAP,
C 39 )
CHAP. IV, Sec t. I.
Of the Nature of Self-trial.
WE have done with Watchful- nejs, the Eye that overfees and directs all other Duties : Now* to the Duties themfelves; where- in we (hall follow this Method : i . To conhder them as in reference to private Perfons. 2, As in reference to Fami- lies. 3. As in reference to pubhck Af- femblies. The Philofopher in his Me- thod of practical Philofophy, firft handles Etbicks, in reference to particular Per- fons ; and then he proceeds to his Oe- tonomicks, in reference to Families j and, laftly, to his Politicks, in refe- rence to Cities and Countries. Of many Particulars arife a Family ; of many Families is constituted a City ; The fame Order fhall we follow of thefe Divine Arts of our Etbicks, Oeco- ntmicks, and Politicks. And we mall firft handle Duties in reference to parti- cular Perfons ; of which fort are thefe :
1. Self- trial.
2. Self denial.
3. Experiences*
4. Evidences.
5. Meditation.
6. Life of Fait b.
The firft Duty is Self-trial: And for our better Direction in the Exercife of this Duty,
The Nature. The Oljefis. The Manner. 4. The Time of it. For the Nature of it ; Self- trial is a kind of judiciary Proceeding, in zvhich a Man keepetb private Scfions at home, tfijjing a Sentence on his 'Thought st Words and Afliom.
obferve we
v 4.
Or, for more* Siftindt Knowledge, two fort of Actions are implied in this Duty of Trial,
r C Effential. fome 1 Accidental 1 . Of the former V Difcujfion. fort, or of Bjfentiah) < Application. are thefe three, / Cenfure.
1. Difcujfion is a Sifting, of our Life and Dealings, by which we pull things out of the Heap, where before they lay confufed, and unfeen, and by which we fee every Fact of ours in open View, that it may be fcanned, and feen by itfelf what it is.
2. Application is a laying of thefe Acts, thus fearched and found ou;, to the Rule of God's Law, which is the Touchftone of all our Doings, and ac- cording to which God will judge at the laft Day .
3. Cenfure is the Judgment that our Minds and Confciences give upon our Thoughts, Words and Deeds, accord- ing to the Rule of the Law. Thefe three laid together, make up the Na- ture of this Work of Examination, 01 Self trial ; lo that we may not unfitly delcribe it out of its own Principles, thus ;
Self-trial, is, a Difcujfion of a Man's Life, that his Thoughts* Words and Deeds may be feen, and cenfured aetord- ing to the Rule of God's Laiv.
2. Of the latter fort, or of Acciden- tals, are thefe Two, viz.
The one going before 7 ^ . £ The other following alter f J 1 . That which goes before, is a Pur- poie to better a Man's lpimual Eilate,
By
4°
By
Self-triaL
{Ctrrefiing what is amifs. Confirming what is right. 2. Tr.at which follows after, is a Practice of i'uch Rules as may back our Trial, and make it more effectual to us : I (lull mention only thete three Rule? ;
i. That after we ftatfe tried, wethen compare our pre'ent with our former Eftate, andconlider whether we have increafed or decayed in Grace.
2. That if we have profited in Grace, we then confider by what Means we have profited, that (o we may make more conftant Ufe of fuch Means ; or, if we have decayed in Grace, we then obferveby what Temptations we were overcome, that fo our former Errors may make us more wary, and more refolute again ft them for the future.
?. That as we meet with many Oc- cafions of Moment concerning which we had a Purpofe to better our fpiritual Eftaie, we then recall home our Thoughts, and make ufe of our former Refolutions, and prattife what we did purpofe. Out of all thefe laid together, we may more fully describe it thus :
Self- trial is a Difcufjion of a Man's Life, for the finding out the true Ejiate cf a Man's Soul towards God, accompa- nied with a Purpofe and Praclice of what' foever upon Trial Jhall appear requifite for ihe falvation and good of a Man' 's foul.
Sect. II. Of the Objecls of Self- trial.
THE Obje£l ^ Evil works, or Sin. of our Trials Good works , or Du- is either L ties. I. We muft examine or C General.
try our Sin in \ Special. i . In General, whether of Omiffioh or Commifllon : For, as in the laft Judgment, our Lord will not only give Sentence againft Murf hers and Op- preflions, but ggainft Uncharitablcnefs,
and Unroercifulnefs, in not feeding rhe Hungry, in not lodging the Stranger, in nut clothing the N-.ked, in not Vi- fning the Sick; fo when we judge our- felves, we muft cenfure not only our. Robbing the Poor, but our not Reliev- ing the Poor; not only our Commif- fions of Evil, but our Orrrfflions of Good.
2. In fpecial, whether of our Cal- ling or Nature : Thefe fins ma/breed ipecial Danger, becaufe we are ready to drop into them of our own Difpofitions; and therefore, in the daily Care of our fouls, we had need to try ourfelves con- cerning thefe fins.
2, As we muft examine and try our evil Works, fo our good Works.
i. Becaufe we are many Times de- ceived with (hews, thinking that good which is evil: Thus Paul thought he flie wed much Zeal, when he perfecuted the Churches of Chrijl, Phil. 3.6. and Micah thought he highly merited God's Favour, when he kept a Prieft for ido- latrous fervice, Judg. 27. 13.
2. Becaufe in the very Works which are truly good, we do many Times in- termingle corruptions of our owa,iome- times evil Ends, and iometimes evil Thoughts, and fometimes we perform them in an evil Manner ; but alwife in our beft Devotions there are many Im- perfections and Failings. Indeed this Trial is a Duty neceflary to all Duties ; if we believe, we muft do it with the Heart, Rom. 1 0.7. if we fing Pfalms,we muft do it with the Spirit, 1 Cor. 14. 15. if we come to the Lord's Supper, firft Let a Man examine himfelf, and fa let him eat, 1 Cor. 11. 28. if we pray, we muft therein examine: And hence, as fome obferve, the fame Hebrew Word fignifies to pray, and to judge a Man's felf.
But becaufe Duties are of feverSl forts,
Inwari
Self-trial.
^ard,]of \ Tongue Outward ^ £ ^fWi
In trying thefe Three, we fhall inclu- • lively try all forts of Duties that arc in reference to therm
- Sect. III.
Of the Manner if trying, or, examin- ing our fins in general.
TPH A T we may try, or, examine -■* our fins of all forts, oblerve thele Rulef.
i. Procure we a Catalogue of our fins, both before, and fince our Con- version ; and to that Purpofe, go we -through the Commandments one by one, and in each of them confider what fins are condemned, and what Duties are enjoined : And hereupon queftion with our own Hearts, Whether have I committed this or that fin ? 2. Wloether have I neglecled this or that Duty ? and as the Heart anfwers, be ready to note down thefe fins whereof we ftand guilty.
2. The fins thus found out, make we a folemn Confeffion to God, with deep Humiliation ; let them be dolo- rous Coafefiions, with Grief and for- row for fin and from a fight and (enie of it : Thus Ephraim did, and God was fain to acknowledge it, I have furely heard Ephraim bemoan himfelf, Jer. 31.18. O the Lord loves to hear iuch bemoaning Ephraims, and fuch bemoan- ing Confeflions.
3. The fins thus confefTed and be- wailed, let us judge and condemn our- felves: This is that Duty inftanced in by the Apoftle, If we would judge our- felves, wejhould not be judged, 1 Cor.
11.31. There is a Tribunal that we fhould every one ere£f. within us, where Confcicnce is the Accufer, Reafon the Judie, Fear the Jaylor, Sorrow the Executioner.
4. After we have thus judged our-
4*
felves, let us then appeal to God's Throne of Grace ; let us defire of Ged falvation in the Lord Jefus Chrift ; let us caft all our Confidence on him, who never fails them that put their Truft in him, and in his precious Merits.
Sect. IV.
Of the Manner of trying, or, examin- ing our fpecial fins.
T^H A T we may try, or, examine *■ our fpecial fins, our Delilah fins obferve we theie Rules :
1. Endeavour we to find out this fin; and in our fcrutiny we may difcover it by thefe Marks :
i. That is the Dalilah, which thy own Confcience and the Finger of God in the Miniftry many Times meets with, and chiefly checks thee for.
2. That which thou art lothefito leave, haft leafl Power to refifl, and which mo li hinders the Refignation and fubmiffion of the Soul and Body to the IVord and Will of God.
3. That ivhich God often cor reds in thee, even in the Interpretation and guil- ty Acknowledgment of thy felf-accufing Heart; and, if ever the Sword of the Spirit Jh all cleave it from thy Bofom^which is infinitely to be de fired )it ivfil cofl the bitterejl Tears, and deepefl Groans.
4. Thoughts, Plots, and Projecls a- bout it ( a Thou fan d to me ) ordinarily feize upon thy Heart at the very firjl
ivaking, if they have net broken tby jfleep, and troubled thee in thy Dreams.
2. The Sin once found out, do we purfue it, and make we a folerun Cun- teffion to God of it; mourn we under it, and defire we help from God for his mortifying Grace.
3. Settle we in ourfelves a Purpofe of Heart, to forbear it in Time to come: In undertaking of which Purpofe, it will be expedient to fet ourfelves fome fli«rt fpace of Time, as for a Dav, or
Month
4*
Selforial
Month, &c. and when the prefixed time is come, we fhould then queftion our- felves, How well we have performed, 01 how, or wherein we have failed ; and then begin a new Purpofe.
4. Be we ever jealous of ourfelves, and of our Infirmity and Prennefs to this fin. Now we have two Grounds of this Jealoufie :
1. Left we be deceived about it. z. Left we be overtaken with it.
1. We may be deceived, in fuppofing that we are utterly divorced, and quite delivered from this Boiom-fin, when it is nothing fo ; as thus :
1. We may change only in the out- ward Form, and not in Truth: For Inftance, xvhereas the fame fin ofCove- toufnefs doth utter and exprefs itself by Ufury, Simony, Sacrilege , Bribery , Grinding the Faces of the Poor, Detain- ing ill gotten Goods, without Reflitution ; we may perhaps inf en fibly glide out- of one Gulf of gripping Cruelty into another , or, it may be, from oneofthefe more no- torious, to fome other lefs obferved, and lefs odious in the world, andyetjlill abide in the Chambers of Death, and under the Tyrrany of this reigning fin.
2. We may furceafe, and refrain from the outward grofs Adtsoffuch hateful Villainies, and yet our Inwards be ftill defiled with unfatiable fenlual Hanker- ings after them : For Inftance, whereas the fouJfin of Uncleannefs doth acluate it-
felf by Fornication, Adultery, Self-pollu- tion, immoderate Abufe> of the Marriage- bed, fpeculative wantonness, zve may, perhaps, forbear the external Ails of Un- cleannefs, and yet ly and laxguifi in the delightful Revolving s of them in our Mind, in Adulteries of Thought.
3. We may change the Kind of our Bofona-fin, in refpec"t of the Matter, Form, Objec>, every Way ; and yet upon the Matter iifelf, it is but the Exchange of one foul Fiend for ano-
ther: For Inftance, Wantonnefs may be our fweet fin in Youth, and VVorldli- nefs in old Age ; Hypocricy may reign at one Time, Apoflacy at another j Furious Zeglfor one while, Profane Irreligiouf- nefsfor another,
4. W& may for a Time pull our Necks out of this ftrong Yoke of Sa- tan ( out of a melancholick Pang of flavifh Terror, ferious Fore-thought of Death, lyingeverlaftingly in Hell )but becaufe it is not the Work of the Word, humbling us foundly under God's migh- ty Hand, planting Faith, and infufing mortifying Power, anon will this un- clean fpirit return, and rule in us again far more imperiouily than before.I know it is not impoflible, but that a Man af- ter his Converfion, by the fudden fur- prifal of iome violent Temptation, and cunning Train of Satan, may be haled back to commit his fweet fin again ( tho it be an heavy Cafe, and to be lamen- ted, if it were poffible, with Tears of Blood ) yet he never doth, nor never can return to wallow in it again, or, to allow it: Here is the Difference, The Temporary Man, after his former en- forced Forbearance, engulphs himfelf again with more Greedinefs into the fenfuality and Pleafures of his Bofom- fin, he lies in it, and delights in it, and hardens himfelf more obftinately in it : But the found Convert, after a Relapfe, hisHeart bleeds afrefh with extraordinary Binernefs, and he cries more mightily to God for the Return of his pleafed Coun- tenance, and he prays, and fortifies the Breach with ftronger Resolution, and more invincible Watchfulnefs againft future Aflaults; Obferve then, if our Change be but formal, outward, mif- taken, temporary, we are utterly de- ceived, and therefore we had need to be jealous of ourfelves.
2. We may be overtaken with this fin, before we be aware; our Nature is
very
Setfijridt.
45
very apt to take Fire, our eorrupt Hearts is like Tinder, or Gun-pow- der: This fin is called, Peccatum in di- liciis, Our darling Pleafure, our mini- fin Delight ; it is ever ready at every Turn to allure us, tempt us, perfuade ■us ; and the foul, by a fecret fenfual in- clination, is apt to follow it, to feed upon it, with much affectionate fweet- Befs : It may be, we have tometimes given it a Death's Wound, by the Power of his Might, who is our All in Ally and yet, as it is faid of the firft Beaft, this deadly wound is ready to be healed again, Rev. 13. 12. it is an Hy- dra with many Heads, and if we be not ftill^hacking and hewing, it will revive and recollecl: Strength, and at laft rage more than before ; and therefore what need have we to this holy Jealoufie ?
5. Above all, without which all the reft are nothing, believe we the Promifes of Pardon, and of Sandtification : The Promifes of the firft fort, I fpoke to in our Watchfulnefs over this fin, and therefore now I (hall fpeak of the latter. The Lord hath promifed to deliver us from all our enemies , that we may ferve him in righteoufnefs and holinejs all the days of our life, Luke 2. 72, 74, 75. The Lord nath promifed to write his law in our Hearts, Heb. 10. 16. and that can never be, except he obliterate all the old Writing: Now then believe thefe Promifes, and prefs the Lord with them, or we fhall never be able to out- wreftle our Lufts ; what tho we find out our fweet fins, confefs them, re- folve againft them, be jealous over them? unlefs we go to God and Chrift in the Promifes for Strength, we fhall h down in for row : Could we of our- felves fubdue our Corruptions, God would not take this upon him, to give us new Hearts, and new Spirits, tofan- Siify us, to make us new Creatures, to crucify tfo Flejh, to weaken tie Dominion
of fin : Alas ! he knows our Weaknefs, and he knows all is in his own Power ; and therefore, if we would mortify thefe Lufts, we mult go to him, and belecch him to do ir. When a Man is once in Chrift, he lives by a Principle without himfelf; I live by the faith of the Son of God, faith Paul, who loved me, and gave himfelf for me, Gal. z. 20. Ifweafk, Why will the Lord have our Strength out of ourfelves? why may not a Man have fufficient habitual Strength in himlelf, by which he may be able to outw.reftle Lufts, and over- come Temptations ? The Reafon is, Becaufe no Fleflyfl^all rejoyce in itjelf, and therefore Chr'ifl is made Sanclification un- to us : O let us believe thele Promifes, and have continual Dependance on the Lord Jefus Chrift.
Sect. V.
Of the Manner of trying, or examining our Hearts.
nrw A T we may rightly try, or ex- "*• amine our Hearts, obferve we thefe Rules.
1. Ufe we Retirednefs when we fall on this Work: To this Purpofe, faith the Plalmift, Commune with your own hearts, upon your beds, and be \ftill: Pfal. 4. 4. When we get alone pur- pofely to ftudy our Hearts, our Hears will then come to us, they will be more apt to difcourfe with us privately than in a Crowd ; and therefore fet wefome Time apart out of our publick or parti- cular Occafions to deal with our Heartr, as David, who after the publick Buftnejs was done, turned home to viftt, and to blefs his own Hor/fe, 2 Sam. 6. 20.
2. Try what Thoughts are within, and which Way runs the Stream of our Thoughts: The Heart is an Houfeof common Refort, into which Multi- tudes of Thoughts, like fo many Guefts enter, and have free and open Accefs;
U only
Self-trial.
44
onlv, if it be. for. cli Bed, it ordinarily diftils holy, Tweet and ufeful Medita- tions cut. of all Objects j as the Bee fucks Honey out of every Flower, and a good ftornach fucks lweet and whol* fome Nourifhmentout of what it takes to itfelf; (o doth a holy Heart ( io far as findlified ) convert and digeft all into fpiritual and ufeful Thoughts: But on the contrary, if it be wicked, then a World of vain, light, wanton, profane and diflblute Thoughts lodge there, and defile thofe Rooms they lodge in ; which made the Lord fay to Jerufalem, O 'Jerufalem, wafn thine heart from wic- iednefs, that thou mayejl be faved : Hew Ichgjhall thy vain thoughts lodge within thee ? Jer. 4, 1 4.
3. If upon Trial we find a Lothnefs to entertain holy Thoughts, and Un- fteadinels in them, a mifplacing of them ( which Diforder is a Vanity and fin, be the Thought materially never fo good ) or, if .we find in us many Times a taking Thought to fulfil the lufts of the fiejh, Rom. 13. 14. a reprefenting, cr acting over fin in our Thoughts ( O how much of that precious fand of our Thoughts run out this Way ! ) then let us humble ourfelves for them ; and thus Jgur teachelh, If thou hafi done foolijh- ly in lifting up thyfelf, or if thou hafl thought evil* lav thine hand upon thine mouth ; i. e. be humbled, be afhamed of thefe Thoughts.
4. After Humiliation, we muft pro- ceed to Judgment: And to that End, confider, what will be the Subject of that great Inqueft at the laft Day? The Apoftlfe anfwers, The Counfeh of the heart, 1 Cor. 4. 5. And who will be the Executioner? even Thoughts ac- cufing: O then let us prevent this Doom, and this Execution, by our own Judgment and Self-condemnation; let us fenteoce our Hearts, and whip out our evil Thoughts, and give them their PaG.
5. Le! us watch over, and obferve our Herts ever afier: Thoughts will be crowding in, when we have done all we can, yet let them know, that they part not unfeen : Where ftridt Watch and Ward is kept, where Ma- giftrates, and Marfhals, and Conftables . arediligent to examine vagrant Perfons, you fhall have few of them there: The Reafon that fuch fwarms of vagrant Thoughts make their Rendezvouz, and pafs in our Hearts, is, Becaule there is no ftridt Watch kept, we obferve not our Hearts with all diligence.
6. Set our Thoughts in order every Morning, flrengthen and perfume our Spirits with fome gracious Meditations on God's Holinefs, Majefty, Orani- prefence, Omnifcience : My foul wait- eth for the Lord( faid David ) more than they that watch for the morning, Pfal. 130.6. Oblerve it, ifyeu pleale, when we firft open our Eye?, there (land ma- ny Suitors attending on us to fyeak with our Thoughts, even as Clients at La- wyers Doors; but fpeak we firft with our God, and he will fay fomething to our Hearts, and fettle them all the Day after.
7. Now and then prapofe we to our Hearts thefe two QueflicTns : 1 . Heart, how dofl thou ? a few Words, but a ve- ry ferious Queftion: You know, this is the firft Queftion, and the firft Sa- lute that we ufe to one anoiher, How do you, Sir ? I would to God we would fometrmes thus fpeak to our Hearts, Heart, how dofl thou ? how is it with thee for thy fpiritual EJlate ? z. Heart, what wilt thou do ? or, Heart, what dofl thou, think will become of thee and me ? as that dying Roman once faid, AnimuU, vagula, blandula, &c. Poor, wretched, miferable Soul, whither art thou and I going, and what will become of thee, when thou and I (hall part ? This very Thing doth Mofes
propofe
propofe to Ifrael, t-ho in other Terms, O that they would confider their latter ,ends ! Deut. 32. 29. And O that we would propofe this Queftion conftant- \y to our Hearts to onfider and debate upon ! Commune ivith your own hearts, laid David, Pfal.4. 4. q. d. debate the Matter betwixt you and your own He:rts to the very utmoft: Let your Hearts be (o put to it in communing with them, as that they may fpeak their very Bottom. Commune, ] or, hold a :c* rious Communication, and clear In- telligence and Acquaintance with your own Hearts: It was the Confcflion of a Divine, fcnfible of his Neglect, and efpecially of the Difficulty of this Duty, * I have lived ( faith he) forty Tears, and fomevohat more, and carried my Heart in my Bofem all this while, and yet my Heart and I are as great Stran- gers, and as utterly unacquainted^ as if we had never come near one another Nay, I know not my Heart, I have for. gotten my Heart ; Ah my Bowels, my Bowels ! that I could be grieved at the very Heart, that my poor Heart and 1 have been fo unacquainted ! We are fal- len into an Athenian Age, fpendingour Time in nothing more than in telling, or hearing News, Acts 17. 21. How go Things here ? How there ? How in - ene Place ? How in another ? But who is there that is inquiliuve, How are Things with my poor Heart ? Weigh but in the Balance of a ferious Confe- deration, what Time we have fpent in this Duty, and what Time otherwife? and for many fcores and hundreds of Hours or Days that we owe to our Hearts in this Duty; Can we write
Self-trial.
45
Fifty ? or where there fliould have been Fifty Veflels full of this Duty» can we find Twenty or Ten ? O the Days, Month?, Years we beftow up- on fin, Vanity, the Affairs of this World, whiles we afford not a Minute in Converfewith ourown Hearts, con- cerning their Cafe.
Sect. VI.
Of the Manner oj trying, or examining our Tongues.
THAT we may rightly try, or ex- amine our Tongues, obferv-e we theie Rules:
1. Search we into our Difpofiiions, whether we aie men of few Words, 'or given to much fpeaking? The Tonfrue may offend both Ways, but efpecially if we are wordy.
2. Perufe with a broken Heart and bleeding Affections, the many Kinds of thole fins of the Tongue, whereof ( no doubt at one Time or other ) we have been deeply guilty. Some num- ber them in thirty Particulars ; as Blaf- phemy,. Murmuring, Defence of Sin* Swearing, For/wearing, Lying, Equi- vocating, Slandering, Flattering, Cur-
fing, Railing, Brawling, Scoffing^ Giv- ing ill Counfel, Solving feeds ofDifcord am on gjl Neighbours, Double Tongue d Heft, Boa/ling, Difcovering of fecrtts, Hafly or indifcreet Threatning, Raj}) Prom'ifes andVcivs, IdleJVcrds, Loquaxity or im» moderate Talkativenc/s Filt). Talking, Scurrility or foolijh Jcfling, T^/e-telling, Ralfmg ef Rumor si Sinful filence, Rcfh Cenfuring, Malicious Informing, VJ^hif- pcring.
3. Confider we the laft Judgment, '
Mr.
ght 001 ia his Sermon befor.- the Houfe of C«Limons on Ffi* 4., 4,. Where obferve, that I fee noc the Author here under the Confeffion of a wilful Neglecl of c at main Duty till that very Time that he was exhorting others to it ; I iather look upon ic * his daily Confeflion, both be- fore and finee-. Which argues nor an impious, voluntary, wilful. N-sler* but rather a teuier humble, watchful, fait, and feuftble Spirit, truly fenfiblc 01 that NegL-& which is Infirmuy. '
u
when
46
Self-trial.
when Men fhall give account for every idle JVord ; for by our words we mujl be }u/1ified,and by our words we mujl be con- demned, Matth. i 2. 36, 37. Will it not be a fearful Bill, wherein mull be written every Word that we fpoke all our Lite long? O let us tremble to think of it, and judge and condemn our felves, and fe-il up our Lips with A- mazement, as if we were ftruck dumb.
4. Let us ever after fet a Watch at the Door of our Lips : I faid, I will ttke heed to my ways, that \ fm not with my Tongue ; I will keep my mouth with a bridle, Pfal.39. 2. It is floried, that when this Verfe was read, or lectured upon to a religious Perion,he cried out, Stay there, and I will hear the re(l when
have learned that Verfe, [ Tripart. lib. cap. 1. ] Along Time after, being de- manded, Why he returned not to his old Mafter, heanfvvered, that as yet he was not p erf eel in hisfirji Leffon : And hence the Apollle could fay, If any Man offend not in word, the Came is a p erf eel man, and able alfo to bridle the whole body, Jarm 3. 2. It is an hard Work to bridle the Tongue, and there- fore we had need to watch over it.
5. Pray we the Lord for the Guidance of his Spirit in the right governing of our Tongue ; The preparation of the Heart is in man9 and the anfwer of the tongue is from the Lord, Prov. 16. 1. and therefore prayed David, Set a watch, O Lord, before my mouth, keep the door of my lips, Pfal. 141. 3. O the tongue is a fire, a world of iniquity y Jam. 3.6. as the Fire flies about, lo the Tongue is faid to have Wings ; as the Fire aflimulates, and turns every Thing into its own Nature, lo the Tongue aflimulates the Hearts ol Men to whom it fpeaks ; we had need there" fore to pray, that God would order this Fire in our Mouths, left we kindle iuch a Fire in the Breafts of others as
we fhall never live to quench again,and fo kindle the Fire of God's Wrath, which fhall fmoke to our Deltru&ion.
Sect. VII. Of the Manner of trying, or examining our Aclions.
THAT we may rightly try, or ex- amine our Actions ( I mean fuch Actions as are Matters and Concern- ments of the Soul, whether the Work of faving Grace, or the individual com- panions of this faving Work, as Du- ties and Gracesjobferve we thefe Rules: 1. For the Work of faving Grace or Converfion, try,
1. Whether ever our Souls were wounded by a clear Difcoveryand wide opening of our many ulcerous fecret Corruptions r Whether ever they were affected and prefled with a through fenfe and Feeling of the fierce Wrath of God, ready to break into unquenchable Flames of Vengeance againftus?
2. Whether, after thefe Bruifings and Breakings our Souls ever caft their Eyes upon that infinite Sea of God's Mercy, glorioufly ftreaming through the infinite bleedingWounds of Jefus Chrift upon every truly broken, contrite and wounded Heart ? Whether ever they fettled and faftned their fight ftedfaftly upon their blelfed Redeemer, as he was hanging on the Crofs, flruggling with his Father's Wrath for our fins, and crying out at laft, 1/ is finijhed.
3. Whether, after this fight, and Confideration of the Work of our Redemption, our fouU ever hungred and thrilled after the precious Blood of. the Lord Jefus, far more greedily and inlatiably, than ever the panting Heart thirfted after the Rivers of Water ? Whether ever with ftrong Cries, Pray- ers, Groans and Sighs; they threw themfelves with fome Comfort and Confidence into the bleeding and bleffed
Uoiom
Selfjrial.
47
Bofon of our dear Redeemer, and there hid themfelves fweetly and deeply in his facred Wounds, and goared Side, from the eager Purfuit of the wounding Law, the Rage of Satan, and Stingings of their own Confciences ?
4. Whether after this faft Hold upon the Paflion and Merits of Chrift, our Souls ever received this comfortable News, That we were pardoned, jufti-
fed, intitled by the Covenant of Grace, unto a Crown 0/ Immortality, and end' lefs Joys in the Heavens ? Whether this ever melted us into an evangelical Repentance, to bewail heartily all our Sins, and former IVretchednefs of Life,
for having fo vilely and rebellioufly grieved end offended fo gracious and loving a Fa- ther ?
5. Whether after thefe Comforts and Sorrows, our fouls ever refolutely a- bandoned the Practice of every grofs fin, and threw out of their Affections the Liking and Allowance of every the leaft Infirmity ? Whether we have e- ver fince fettled our felves to Holinefs of Life, univerfal Obedience to all God's Commandments, tho not in Perfection and height of Degree, yet in Truth and Sincerity of Heart.
It may be every Soul, truly conver- ted, cannot fpeak affirmatively to every of thefe Queries in Intention, or height of Meafure, tho for the Subftance they can ; and if fo, we may conclude, there is the Work offaving Grace.
For the individual Companions of
this faving Work, as { %"*}"; 0 I d races,
1. For Duties,- try,
1. How we manage them before, in, and after the Work ? Of this we fhall inform more particularly in mod of the Duties, as we handle them in Order.
2. What fenfibleandquickning Com- munion we have with Chrift in our Duties ? Thit is the main BufiRefs
and End of all the Ordinances of Chrift. It is ordinary with us to ter- minate our Devotions with a circular Courfe of Praying Morning and Eve- ning, or of coming to Church every Lord's Day ; we look no further, but only to the Exercife of the Body, we fee not any Thing ot the Power of Chrift mining out in Strength in thefe Duties: And therefore try we parti- cularly,
1. Whether we have, intheUfe of a- ny divine Ordinance, an intimate, ten- der and effectual Prefence of Chrift him- felf with us ?
2, Whether we have a conflant Influ- ence, a quickning Power ofjpititual re- freffuig, a fenfible (piritual Tajle of di- vine Love, or of Gcd him felf by this Pre- fence of Chrijl ? In right Performance of Duties, we come to have fuller U- nion with Chrift, and by this coming to him, we come to, and fee the Fa- ther by him : And hence follows by this Preience ot Chrift, thefe three Things, 1. Peace with, and afpiritu- al Joy in Ged. 2. A Strength commu- nicated to walk with Chrijl, and in his Power with God. 3» Afealed AJJ'urance of eternal Communion with God in Glory.
2. For Graces, examine,
1. The Truth of our Graces.
2. The Growth of our Graces.
3. The Wants of our Graces : All which we fhall difcufs at large in the Sacrament of the Lord's Supper,
Sect. VIII.
Of the Time of our Self try al.
1?H E Scriptures have determined no • fet Time, yet fome Rules there are, partly in Scripture, and partly prelcribed by holy Men, which we may makeufe of, as thus.
1. There is no Danger of forfeiting upon too much 3 theottnerwe reckon
with
4»
Selfarial.
with our Souls, the fewer Things we {hall have to reckon for every Time ; and the fewer things there be, the more readily will they be called to mind, and more exadtly be fcanned : This made Btrnard lay of this Work, If we will do it as often as we needy we mud do it always. *
2. The Time that learned and de- vout Men commend to us, is once e- very Day : So Cbryfojhm, Let this Account be kept every Day ; Have a lit- tle Book in thy Confcience, and write therein thy Daily TranJgreJJions j and when thou lay eft thee down on thy Bed, then bring forth thy Book, and take an Account of thy Sins. %
3. The Time that efpecially Scrip- ture holds forth to us, is at Evening or at Night: J call to remembrance, faid David, myfong in the night ; / com- mune with my own heart, and my Spirit made diligent Jearch, Plal. 77. 6. And thus he bids us, Commune with your own heart upon your bed, and be fill ', Pfal. 4. 4. Upon which Words fays Chry-
fofom, What means this that he faith, Commune with your own hearts upon your Beds ? \ q. d. after Supper, when you lie down, and are ready to flecp, and have great Quietnefs and Silence, without Prefence or Difturbance ofa- ny, then eredl a Tribunal for your own Confciences.
4. Other Times may be as Occafion requires : When the Church of Ifr'ael was in Dillrefs, and fighed to God, then they encouraged each other, Let us fearch and try our ways, and turn again to the Lord, Lam. 3. 40. When Chriftianspurpofe to receive the Lord's Supper, then, Let a man examine h*im- felf,' and fo let him eat, 1 Cor. 1 1, 28. " rhen we obferve Days of Faft for
Humiliation of our Souls ; or when we obferve"" a Sabbath of Feafts, or ef- pecially when we are caft down upon our fick-beds, and in Expectation of our DiflUuiion, then 'tis Time to ex- amine, and to judge our. felves, that we be not judged, 1 Cor. 11. 31.
5. Beiides thole daily and cafual Times, it is convenient alfo, after fome good Space of Time, to try our felves over again, ex. gr. After a Month or a Year, to confider our felves for the Month or Year part, that we may fee how we have profited or decayed for that Space of Time ; for as our Members grow, and our Shape e- very Day changeth, a»d our black Hairs turn gray, while we perceive ic not, yet after fome Space of Time, we may eafily difcern ; fo it is in our fouls, befides the manifeft Changes which fometimes appear at the inftant, there are certain infenfible Alteration, which are not to be difcerned, but after fome Continuance of Time: And for rec- tifying of thefe, it is neceflary to take a more general View of our Souls, in a monthly or yearly Trial ; by this Means we fhall fee wherein we are bet- ter or worfe, bow our Zeal is encreaf- ed or decreafed ; if we are bettered fince our laft general Account, we fhall have Occafion topraifeGod; if otherwife, we mull therefore be hum- bled, and blow the Coals of Zeal, and ftir up the Grace of God in us, that we may (Irengthen the things which re- main, and are ready to die, Rev. 3. 2. To this purpofe we read of many Ancients that were accuftomed to keep Diaries or Day- book of their Actions, and «ut of them to take an Account of their Live:: Such a Regifter f of God's Df^ings towards him, and of
* B rn, in CMC Serin. ;}* fin.
$ Ckrif. Exp. in P.al ^.
•f Cbryf. io loc.
his
SelfaridL
49
his Dealings towards God in main Things) the Lord put into a poor Creature's Heart to keep in the Year 1641. ever fince which Time he hath continued it, and once aYearpurpo- fes, by God's Grace, to examine him- felfbyit; the Ufe and End of it, is this j
r. Her eb y he oJfervesfomethingofGod to his Soul, and of his Soul to God. 2. Upon Occafion he pours out bis Soul to God in Prayer accordingly, and either is humbled or thankful. 3. He confiders how it is with him in refpeel of Time pad, and if be have profited in Grace, to find out the Means whereby he hath profited, that he may make more onftant Ufe of fucb Means ; or wherein he hath decayed, to obferve by what Temptation he was 0- evercome, that bis former Errors may make him more wary for the future.
Befidesmany other Ufes, as of his own Experience and Evidences, which he may, by the Lord's Help, gather out of this Diary;
Sect. IX.
The daily Regifler of a weak unworthy Servant of Cbrifl for fame Years.
IT may be expected, that I givefome Example hereof, wherein if I might any way advance Chirft or benefit his Church, tho I lay in the Duft, I mould willingly publifh and iublcribe the daily Regilter of a poor unworthy Servant of Chrift, indeed one of the meaneft ©f his Matter's -Family, for fome Space of Time : As thus,
1651.
May 13. I retired my felf to a foli- tary and filent Place to praclife, efpe- cially the fecret Duties of a Chriltian, my Ground is that of Cant. 2. 11. 12. Come my behoved, let us go forth into the fields, &c. there zvill I give thee my loves. The Bridegroom of our Souls,
faid Bernard, is bafkful, and more fre ' quently vifttes his Bride in the folitar • Places.
May 14. In a pleafant Wood, and fweet Walks in it, the Lord moved and inabled me to begin the Exercife of fecret Duties : and after the Prolego- mina, or Duties in general, I fell on that Duty of Watchfubiefs : The Lord then gave me to obferve my for- mer Negligence, and to make fome Refolutions. I found the Lord fweet to me in the Conclufion of the Duty j Allelujah.
May 15. I fell on the Duty of Self- trial, and in the Morning cdhfeiled my Sins before and fince. Converfion, wherein the Lord fweetly melted my Heart. In the Evening I peruledmy Diary for the lad -Year, wherein many P^fi'ages of Mercies from God, and Troubles for Sin, &c.
May 16. In the Morning I went thro' the Duty of Experiences, and felt lome Stirrings of God's Spirit in my Soul. In the Evening I fell on the Duty or Evidences, wb«n I a&ed Faith, and found my Evidences clear. Oh how fweet was my God !
May 17. This Day in the Morning, I meditated on the Love of C/v7/7, where- in Chrift appeared, and melted my Heart in many fweet Paflhges. In the Evening I meditated on Etemity,whert- in the Lord both melted, and cheered, and warmed, and refrefhed my Soul. Surely the Touches of God's Spirit are as fenfible as any outward Touches. Allelujah. L #,
May 19. In the former Part of this ' Day lexerciied the Life of Faith, when the Lord ftrengthned me to act Faith on feveral Promifes, both temporal, fpiri- tual, and eternal. I had then fweet, refrefhiog and encouraging Impreffions ■ on my Soul againftall the fearful, fin- tul, and doubtful Dreams J had the
Night
5<>
Night or two before dreamed. In the Evening I confidered the Duty of Pray- er, obferved fome Workings of God's Spirit in my perufing the Rules, and afterwards in ihe Practice of this Duty. BlelTed be God.
May 20. In the Morning I fell on Reading the Word, perufed the Directi- ons, and then fearched into the Common Places and Ufes of my Corruptions in Na- ture and Prafiice ; of my Comforts a- gainjl the Burdens of my daily Infirmu ties ; of eflablijhing my Heart againfl the Fear of falling away ; of Directions in m Calling ; of Comforts againfl outward Croffes ; of my Privileges in Chrijlpbove all the Wicked in the Wovld : In every of thefe Chrift appeared in fome Mea- fure fuitably to my Soul. In the Eve* ning I proceeded in the Common Places and Ufes of fweet Pajfages that melted mv Heart ; of fenfible Comforts, and of Places hard to be underjlood : In the firft my Heart was tweedy melted, in the fecond cheered, -in the Conclufion theLord ftruck me with a reverence of his Majefty and Prefence, filled mySoul with fpiritual Retrefnings,inlarged my Heart with Praiiesof him, and defires to live unto him, who hath given me in this Time of Love fo many fweet Vifus, end kiffes of his mouth, Allelujah. May 22. Occafionally, tho not in
Self-denyal,
Courfe, I fell on fome Parts of the Duty of Self-denial: The Lord in Mercy wrought in my Soul fome fui- tablenefs to that fpiritual Gofpel-Duty ; Lord keep this Fire up in a Flameflill. Oh it is a fweet, but a very hard Lef- fon.
May 31. I pra&ifed, as the Lord FnableJ, the Duty of Saint s-fujfe rings; into whichCondition as I was caft,io the Lord gave me to iee my fin wherefore, and to be w:. ue it, and to pray for the contrary Grace and God's Favour. TheLord was fweet to me in the Pre- parations to, but efpecially in the im- proving of fufferings. Now the Spirit left in my Soul a fweet Scent and Sa- vour behind it. Allelujah. Amen, Amen.
I had proceeded in this Diary, but that
I doubt whether the Knowledge of many
fuch Particulars may not prove offenfive
either to the weak or wilful. And I
would not willingly occafion any Matter
of Offence to thofe that are within, or
without the Church. Thus much, only
for Edification, and Imitation, I have
written. And tho with David 1 declare
what God hath done for my Soul, Pial.
66. 16. yet with Paul, I ever defireto
cor reel my felf ; / live, yet not I, but
Chrijl liveth in me.
1
CHAP. V. S e c t. I.
Of the Mature of Self denial.
F am man will come after me, faid nal is a compound, notin? more than a
Chrift, let ,:mdeny\himfelf, Mat. fmgle, ordinary Self-denial * It figni-
,6. 24. TheWordintheOrigi- fiesto deny utterly, totally, not at all
* AbnegfvV.omninoneget, Ltigb critic* facra^ Pernegec, & proffus negct, Reynolds.
to
felf denial.
to fpare, or regard a Man's felt: It imports apeifec't, or uriiveri'al Self de- nial ; it is as much as to reject and caft off a Man's felf, as a Man doth a grace- lefs Son whom he will not own any more for his. From the Word opened, we may diicover the nature of it, which diverfe give in, tho with feme Variety, as thus. To deny a Man's felf, fay fome, it is to forfake the Motions cf our ' §wn corrupt Reafon and Will, Which is the very fame with mortifying of the old Man, and crucifying the FIcfh. To deny a Man's felf, fay others, it is to re- fufe to be fubjcft to, or to work for a Man's Je if, 'as if it were our Ma fieri And this Defcription is taken from the Similitude of a Servant who renoun- ced to be under the Government of fuch a Lord. To deny a Man's felf, lay others, 'it is not to deny himfelf to be a Man, or to put off human Affecls, but to bumble himfelf . This likewife is true, but 'tis not full enough for a chriftian Self-denial. And therefore to deny d Man's felf, fay others, it is to put him- felf and all that he hath in hazard, rather than to negleil the glory of Chriji. This Antithefis much inlargeth it ; and in this Senie a Man is faid to deny himfelf 'when he comes up to that height of the A- poftle, as to fay, I live, yet not I, but Chriji liveth in me, Gal. 2*. 20. q . d. The Life that I live in refpecl of the Ori- ginal, it is not of Nature; but of Grace ; not of my felf , but of Chriji in refpecl of the Rule ; It is not after my own Fan- ty, but according to the Will of Chriji ; not after my own Lujls, but after the Spirit ; in refpecl cf the End: \t is not 1 0 my felf but to Chriji, not to exalt or magnifie my felf, but to be all that I am unto Jefus Chriji ; In rejpecl of Opini- on, \t is not to make my felf my own Lord and Majler, but to projl^ate all at the Feet of Chri/l ; not to /uffer any Thing in me to exalt it felf \ but to make
1\
all veil and bow to Chriji, And hence * fhail give this Delcnption of it, ihit Self denial is a t&tal, through, utter Ab- negation of a Man's own Ends, Cornells % Affections ; and a whole Proflraticn of himjelf, and cf all that is his, under Chri/l J ejus. And thus we have the Meaning of Chrifr, If any* Man will come after me, let him deny himfelf. i. e. Let him lay a fide his own Wiidora as an empty Lamp, his own Will as an evil Commander, his own Imagination as a falfe Rule, his own Affections as corrupt Councellors, and his own Ends as bafe and unworthy Marks to be aim- ed at. Let him deny himfelf, whatsoe- ver is of himfelf, within himfelf, or be- longing to himfelf as a corrupt and carnal Man ; Let him go out of him- felf, that he may come to me; let him empty 'himfelf of himfelf, that he may be capable of me, and that 1 may reign and rule within him. As in Jofeph's Vifion, the Sun, Moon, and the eleven Stars did Obeyfarfce to him, and all the fieaves in the field veiled to his fheaf, Gen. 37. 7, 9. Soin the Life, Way, Work and Soul of a regenerate Man, all the fupernatural Gifts and Graces, all the moral Endowments and Abilities, all the natural Powers and Faculties of the Sou!, with all the Members of the Body, and all the Laboursof the Life, and whatfoever cMe, muft do Obey- lance, and veil, and be made fubject and ferviceable unto Jefus Chrift. And this is true Self-denial.
Sect. II.
Of the Dijlribution of Self, and of the Manner how every Self is to be de- nied. U T for the better undemanding of this Duty of Self-denial, we mult firft diitinguifh of Self, and ihen aoply ir accordingly. * 1 '. There is a Threefold Self, viz. a X finfui
B
5a
finful Self, a natural felf, and a moral, virtuous, or renewed Self.
The Firft Self, which is finful Self, or corrupt Self, js that which the A- poltle calls the old man, Eph. 4, 22. the earthly Adam, 1 Cor. 15. 47- '*' £^7 of death, Rom. 7. 24. rfo rtf/W »mW, Rcrm. 8. 7. In which Senfe,to deny a Man's /"^y, it is in the Apostle's Phrafe, To deny ungodlinefs and worldly lujh, Tit. 2. 12.
The fecond Self, which is natural Self, is either conquerable in regard of being, or of well-being, r. In Regard of Being and Subftance, and fo it im- ports our Life, which is the centinu- ance and Prefervation of our Being, to- gether with the Faculties and Powers of Nature, our Understanding, Will, Affections, Senfes, flcfhly Members. 2. In Regard of well-being, "or the ©utward Comforts of Life, and they are either, 1. External Relations, as betwixt Husband and Wife, Parent and Child, Brother and Brother, Friend and Friend. Or, 2. Special Gifts and Endowments, as Learning, Wifdom, Power, or any other Abili- ties of Mind and Body. Or, 3. Com- mon Ends, which naturally Men pur- fue and feek after, and they are by the Apostle comprized under three Heads, of Profit, Pleafure and Honour ; The lufts of the eyes, the lufts ofthefiejh, and the pride of life, 1 John 2. 16. Of this Kind are, Houfes, Lands, Pofjeffi- ons, flejhly, worldly, natural, unnatu- ral, artificial Delights ; Liberty, Praife, Favour, Applaufe, any Thing from which a Man doth draw am Kind of Content or Satisfaction in order to him- Self
The third Self, which is moral Self, or vertuous^^, or renewed Self, it is a M*n's Dutiei, Holinefs, Obedience, Righteoulnefs, the Graces of his Spirit, the Image of Chrift, Col, 3. 10. Rom,
Self m denial.
2. 29. For as the firft Adam begets us • after his Image, fo the fecond Adam re- generates us after his Image, from the one we receire Luft for Lust, and from the other Grace for Grace.
Now according to this threefold Self, there are three Branches of Self-deniai j for fome Things are to be denied sim- ply and abfolutely, fome Things con- ditionally, and upon Supposition; fome Things comparatively, and in certain Refpects.
1. Some Things are to be denied Am- ply and abfolutely, and fo a Man is to 4tr\yfmful felf; i. Generally, as it imports the whole Body of Corruption and Concupifcence, which we are to mortifie andfubdue, to crucifie and to revenge the Blood of Chrifl againfl it, Col. 5. 5. Rom. 8. 13. 2. Specially in Regard ef thofe perfonal Corruptions, which we in our Particulars are more notably carri- ed into, which David calls the keeping of himfelfjrom his own lmquity,Fli,UiS.2$m 2. Some Things are to be denied conditionally, and upon Supposition of God's fpecial Call, and fo a Man is to deny his natural Self, whenfoever it ftandsin Opposition unto, or in Com- petition with Chrift, his Glory, King- dom, or Command. And this we are to do. 1. Habitually, in Preparation oftheSoul, and that always. 2. Ac- tually, whenfoever any Thing dear unto us is inconsistent with the Con- fcience of our Duty to God :. And thus Paul regarded neither Liberty nor Life in Comparifon ot the Gofpel of Grace, and of the Name of the Lord Jeius, Acls 20, 24. 21. 13. Thus Michaiah regarded not his Safety or Re- putation in Abab's Court, 1 Kings 22. 1 4. Thus Levi regarded not his Fa- ther, or Mother, or Brethren, or Children in the Zeal of God's Honour, Deut. 33. 9. Thus Ezekiel regarded not his dear Wife, the Delight of his
Eyes
Self-denial.
5?
Eyes, when God took her away with a Stroke, and forbade him to mourn for her, EzeJc. 24. 16, 17, 18. Thus Matthew regarded not his Receipt of Cuftom, Luke 5. 27. Nor James and John their Nets, their Ships, their Fa- ther, when they were called to follow,, Chrift, Mat. 4. 21. 22.
3. Some Things are to be denied comparatively, and in fome Refpect ; fnd (o a Man is to deny his renewed Self, his very Duties, Virtues, Graces. I deny not but in the Nature and Noti- on of Duties we are bound to leek, to pray, to practife, to improve, to trea- sure up, and exceedingly to value them; but in Relation unto Righteouf nefs, in Order to Juftification in the Sight of God, and in Comparifon of Chrift, we muft efteem all thefe Things but as Ufsanddung, Phil. 3. 3.
Sect. III. .
Of the Denial of fmful (elf >< anffrjl of
Cautions. plrft, we muft denyfinfuljelf, and •*• this we are to deny limply and ab- folutely, whether it be the whole Body of Corruption and Concupifcence ; or thofe perfenal Corruptions which we in our Particulars are more notably carried unto. Concerning both thefe, T/,,,. , S Cautions. IfhalIS,velomei Directions.
The Cautions in general are thefe. 1. That the "Denial otfinful Self is ftill imperfect in this Life, even in the moft excellent Servants of Chrift ; the beft of us feel in. our felves<j« other law and Power of fin, rebelling againfl the law of our mind, and leading us into cap- tivity to the law of fin that is in our members, Rom. 7. 23. 24. Howfo- ever Self denial is as a deadly Wound given unto Sin, whereby it is difabled to bear Rule, or commanding Power in the Heart of a regenerate Man, yet
Self-denial is not perfect ; it doth not fo flay fin, as that we have no fin at all in us, or that we ceaie to fin ; there is ftill the lap of fin in the Heart of the moft regenerate and holy Man ; hence Self-denial is not for a Day only, but it muft be a continual Work; as we have denied fin to Day, fowe mufttieny it to Morrow, for fin is of a quickning Nature, it will revive, if it be not dead- ly and continually wounded.
2. As this Self ■ denial is imperfect, io it is unequal, every Man having a por- tion of grace according to the meafure of the gift of Chrift, Eph. 4. 7- The fame Meafure of the Spirit is not to be expected in all ; all have not the lame Meafure of Sorrow* for their Sins that others have, yet it may be true and un- feigned, and fo accepted of God ; the Fruits of Repentance are injome thirty, in fome ftxty, in fome an hundred-foliy Mat. 13. 13. Tho every true Belie- ver have the Spirit, Rom. 8. 9. and be a Ipiritual Perfon 1 Cor. 2. 14. i<j. Yet fome truly fpiritual are (o weak, that in Comparifon of others they are not Ipiritual, 1 Cor, 3. 1. And there- fore ought not any for this to be dif- couraged if they find themfelves inferi- our unto others.
3. As this Self-denial is unequal, fo it is in fome Refpects unlike in the Faithful ; as there are diverfe Mea- lures of it, fo there are diverfe Manners of it: Hence fome that have not fo ftrongly denied the outward Actions of fin, may have ftriven more in the Self- denial of their inward Lwfts and Affec- tions : And fome that have not denied themfelves for a Time in Refpect of more hainous Sins, may yet exceed o- thers ia Self-denial which never fell in- to fuch grofs and hainous Tranfgreffi- ons. It is hard for any to determine whether it was greater Grace in Jofepb refuting the Temptation, and not com* X 2 mitting
Self denial.
54
mitting Adultery with his Miftrefs, or in David alter his Fall 10 humble him- felt to far as being a glorious King to fhamehimfelf by publick Confeffion of his Adultery ; for as God magnifies his Mercy by lin in forgiving ir, more than if no fin had been, Rom. 5. 20. io the Godly may fometimcs manifeft their Grace by open and effectual Re- pentance, more than if that i'pecial fin had not been committed by them, Luke
7. 44> 45. 46, 47- „,„,.,
3. Howfoever this Self-denial is in the belt Saints imperfect, unequal, un- like; yet' we muft endeayour absolute- ly and limply to deny finful Self: We mut ever be hacking and hewing at this tree* till it falls ; we muft grieve at it, ftrive againft it, and thus continue grieving and ftrivingall the Days of our Life. Say not now, I have Grace e- nough, but as that great A poftle, ftill prefs forward to have more Virtue from Chrift : If we have prevailed againft the outward Ad, reft not, but get the ri- fmg of Luft mortified, and that row- ling of it in our Fancy ; get our Hearts deaded towards it alfo ; and reft not there, but get to hate it, and the Thought of it : The Body of Death muft not only be crucified with Chrift, but buried alfo, and fo rot, and molder away more and more after its firft Death*.- Wound, Rem. 6. 4. 6.
Sect. IV.
Of the Manner of denying our natural Ccncupifcence.
TH E Directions have refpect either to our natural Ccncupifcence y or to our per fan al Corruptions.
1 . We are abfolutely to deny the whole Body of Corruption and Ccncu- pifcence j we are to mortifie and fub- due, to crucifie«and to revenge the Blood of Chrift againft this lin. This, is the meaning of the Apoftle, Mortifie
ycnr member* which are upon the earth, fornication, uncleannefs, inordinate Af- fetlion, evil concupijcence, Col, 3. 5. Now for the denying or mortifying of this Concupiicence, obferve ihele Di- rections.
• 1. Be fenfible of it, cry out with Paul, Rom. 7. 24. O wretched matt that I am, who Jhall deliver me from the body of this Death ?
2. Endeavour we to get a willing Heart to have this fin mortified.- BleJJed are they which hunger and thirfl after righteoufnejs, for they fijall be filled^ Mat. 5. 6.
3. Be we peremptory in denying the Requefts of Concupifcence, bar up the Doors, give it no Audience; nothing is better than a peremptory Will if it be
well fer, nothing worfe if it be ill.' When Abifliai would have perfuaded David toi flay Sbintei, David gives him a peremptory Denial, faying, What have I to do with you,yefons of Zerviah ? 2 Sam. 16. 10. & 19. 22, So Chrift gave Peter a peremptory Denial when he would have difluaded him from his Paflion, faying, Get thee behind me Satan, Mat. 16. 23, The old Man is of eur old Acquaintance that hatli been born and bred with us, and there- fore is ready to deceive us; loofcto it^and whenfoever it fuggefts, give it a pe- remptory Denial.
4i Take we Pains Jo mortify this fin. I run not in vain, as one that beats m the air, 1 Cor. 9. 26. that i?, I take Pains, but not in vain, I take no more Pains than I muft needs, if I took any lefs, I could not come to that I aim at : The lefs Pains we take in' fubduing this Corruption, the more will it increafe 5 but what Pains ? I anf wer, We rrfuit ufe the Means God hath appointed, a3 the Word, and Prayer, and Fafling'and Watching, and Weeping, and Mourn~ trig, to thefe, I may add Covenants snd
Vow*
Felf denials
Vows : Provided that, i . They be of Things la>vful. 2. That ve eftecm them . not as Dut-es of ablolute Neceffity. And 3. That we bind not ourfelves perpetu- ally, left our Vows become Burthens to us; if we will vow, let us but vow for a Time, that when the Timeisex- pired, we may either renew, or let them ceafe, asNeceflity requires.
5. Lei us intermix thefe Means, Du- ties orServiccsone with another. Chrift hath Variety of blefled Employments for us, and we mould flee from Flower to Flower; as fometimea hear, other whiles pray, frequently meditate, and be not ieldom in godly Company. When our Luftings follicite us to this or that Object ; afk our louls the Que- ftion that the Prophet did Abaziah's MefTengers, Is there not a God in Ifrael, that thou ft ouldji goto Baal-zebubthe god of Ekron? 2 Kings 1.2. Is there ne- ver a Promife in the Scripture ? never a Saint of my Acquaintance? never a Mercy to be thankful -for? no Beauty and Glory in Heaven to be panting after ?
6. Labour we to get the Affiftance of the Spirit of Chrift. This you may think ftrange, The wind bloweth where it lijletht John 3. 8. ;'. e. the Spirit worketh where it lifteth ; yet this hin- ders not, but that thejSpirit may lift to blow in the Ufc of the Means : Surely there are Means to get the Spirit, and to hinder the Spirit ; the Spirit may be won or loft in the doing or not doing of thefe Things.
1. It we would have the Spirit, then wemuft know the Spirit; we muft fo know him, as to give him the Glory of the Work of every Grace: The Want of the Knowledge of Chrift's Spirit is the very Reafon why Men receive not the Spirit. I will fend unto you the Com- forter\ whom the world cannot receive^ kecaufethey know him nott John 14. 17.
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The World knows not the Preciouf-