# Saint's duty in evil times (3)

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Preached from Iſaiah xxvi. 20.
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Printed in the Year, M.DCCLII
Iſaiah xxvi. 20. Come, my People, enter thou into thy Chambers, and ſhut thy Doors about thee: Hide thy ſelf, as it were, for a little Moment, until the Indignation be over-paſt.
THE bowels of the Lord's ſympathy towards his people, are always at the burſting out, and he dow not ſee them forſaking their own mercy, and ſtraying from him, but is much taken up in lamenting over their folly, and with giving them many a moving and ſweet invitation to come to him, where their happineſs lies, and lays himſelf open to them, and the riches that are with him, with his arms ſpread abroad,inviting them by his precious and hearty promiſes, ſeeking nothing of folk, but only that they would come and receive freely; Iſa.55.1. Ho, every one that thirſteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea come, buy wine and milk without money and without price. He opens up precious and rich ware, and ſays to his buyers and merchants, the commodity is good, come away, we ſhalt not caſt out about the price; if ye have hearts to receive, I have an heart to give: Come away then, hearty good fellows, we will never ſtand upon it; for 'tis not with him as with the men of the world; for they count them the beſt good-fellows, who give moſt and freelieſt; but he counts them the beſt good-fellows, who will take moſt and freelieſt; and he bars none from him, but diſcovers his riches, and invites all; Rev. 22. 16, 17. I am the root, and the offspring of David, and the bright and morning-ſtar. And the ſpirit and the bride ſay, come. And let him that heareth ſay, come. And let him that is athirſt come. And whoſoever will, let him take of the water of life freely. And if this and ſuch ſweet invitations will not prevail, he makes taws to whip his own to himſelf: Terrors within, and judgments without; and he never lays on a blow, but he is ſtill provoked to it, and when he lays it on, the tear is in his eyes, becauſe he muſt do it: Lam. 3.33. For he doth not afflict willingly, nor grieve the children of men; yea, when his own turn their backs upon him, he lets them not alone, but is ſtill calling them back again, Zech. 1. 3. Turn ye unto me, ſaith the Lord of holts, and I will turn unto you, faith the Lord of holts. And alſo, when he threatens moſt ſadly, he fails not to make large promiſes to the faithful, and to give them ample invitations to come to him for their pleaſure and for their ſafety, Come my people, &c. When the ​
The Lord is coming out of his place, to fit in judgment upon the inhabitants of the earth, and to give out ſentence upon them, ac- cording to their doings, and to puniſh them for their iniquities, he calls in his own people to himſelf, where they are to to be hid and preſerved. O ſtand ſtill amazed, and wonder at his tender love and fatherly care of his childrsn, who will not come with his cloak of zeal and cloathes of vengeance, to give out, and to execute his ſentence of juſtice upon his enemies, until that he give his people fair warning thereof; and alſo invites them into their ſhelter and ſafety, which he hath prepared for them. Ye know Ezek. 9. The Lord ſends forth, firſt, a man clothed in linen, with a writer’s inknorn by his ſide, to let a mark upon the foreheads of them that ſigh and cry, for all the abominations that be done in the earth, and commands his men, with the ſlaughtering weapon in their hands, to go after, aud ſmite, and not to ſpare nor pity, but to ſlay utterly, old and young, both maids and little children and women; but not to come near theſe upon whom the mark is ſet. Now the Lord hath men prepared with ſlaughtering weapon; in their hands to kill a ſacrifice at Bozrah in Scotland, of prelates and malignants, and backſlidden miniſters and profeſſors; he is com- ing to be avenged on that curſed throne, and the ſupporters there of for their cruelty done againſt him, and of miniſters and pro- feſſors for their heinous treachery towards him; and this is his commiſſion, and our charge unto you, to invite and to call you and all that will give ear unto this Rock of ages, for ſhelter, into the chamber of his preſence and protection, where ye ſhall be ſaved with delight. O come my people ; in which words ye have, Firſt, An invitation, come. Secondly, The perſons invited, for the determination thereof, my people. Thirdly, That which, they were invited unto, the chambers of the Lord’s protection and preſence, whereunto he invites them to enter. Fourthly, Their marriage, and that which they are to do there, ſhut thy doors about thee, and hide thyſelf, as it were, for a little moment. Fifhly The ſafety of theſe chambers, being an hiding-place, until the indignation he over-paſt; or rather, the determination of the continuation of their hiding, until the indignation be over-paſt. As to the firſt, The invitation, Come, O come, a homely word indeed; this is no leſs than, behold me! behold me; Here is enough to give, and here is willingneſs to give, only come, only receive, only take, and ye ſhall not not want. But to enlarge a little, we lay down a two-fold doctrine. Doct.rit, There is both ability and willingneſs in the Lord, to give you whatſoever your neceſſity requires. Ability. What would you have ? Salvation and deliverance; then he is able to ſave to the uttermoſt, all that come unto him, deb. 7. 25. Lift up your eyes and behold a wonder, which ye cannot
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cannot behold, behold a wonder which you cannot know, and put forth this queſtion, Iſa.63. 1. Who is this that cometh from Edom, with dyed garments from Bozrab? This that is glorious in his apparel, travelling in the greatneſs of his ſtrength? And his anſwer will be unto you, It is I that ſpeak in righteouſneſs, migh-ty to ſave. Gain-ſay it who will, the pleaſures of the Lord ſhall proſper in his hand, he ſhall ſee of the travel of his ſoul, and be ſa-tisfied. Now methinks I hear you ſaying, All that is true, we can ſet to our ſeals to it; but O, is he willing there is our queſtion. Willing indeed ;' he is not more able than he is willing. What are all his promiſes, but declarations of his free willingneſs? What are all his ſweet invitations, but to tell you that he is wil-ing, and ye are welcome? He that thirſteth let him come, and whoſoever will let him come, and take of the water of life freely. Ah! what ſay you to it now? Give us your ſeal to his willingneſs alſo. Go, ſay ye, why not? Ye have it. Then come away, there is no more wanting, ſay come; we know he is willing, and we ſet to our ſeal to his willingneſs. But is he willing to receive me? Satisfy me in that, and then all will be right. Ah cheat! ye are taking your word back again now, and lifting off your ſeal; if ye except not yourſelf, he will not except you: His invitation is unto all ; every one come, he that thirſteth, come, he that hath no money, come, Ifa. 55.1. Now, why will ye be ſo ill to your- ſelves, as to debar yourſelves? For he doth not do it; ye may as well, and as rationally ſay, that ye are not a body, as to ſay, he debars yon. His invitation is to every one. Now, aſſent to this, and then, before you except yourſelf out thereof, ye muſt firſt not have a being, neither of ſoul nor body. We ſay, for you to think that he excepts you, it is all one as to deny yourſelf to be one of the children of Adam. Now, o come, come nigard, what aileth thee ? Come, what would ye have, that is not in Chriſt? O that ſweet invitation, come, we cannot tell you what is in it; there is a depth in it that all the angels in heaven cannot fathem; it is no leſs than Jeſus Chriſt, who was delivered for our offences, and was raiſed again for our juſtification, ſpreading forth his arms, and inviting you; he is opening up himſelf, his all-ſufficiency and ſuper-tranſcendent excellency, and calling unto all poor needy things, Come here is enough for you; give in your deſires, and you ſhall have them ſatisfied to the full. What then have ye to ſay to the bargain? Come, come, it is a rich commodity, and there is no ſticking at the price, only receive and have; the eaſieſt of all terms; there is no more required at your hands, But ſay ye, Ha ſir, ye go without your bounds, the invitation in your text is to his people. Ye are all wrong, we are not ſo far out, as ye trow; the invitation is to his people, to enter into their chambers,
and ​ and to all, who will come and become his people, to enter into their chambers; and to this is a free market. We muſt invite all to come, ye who are enemies, lay down your arms againſt him, and come; ye who are upholding his enemies, and complying with them in their ſinful courſes and abominations, by paying them ceſs and locality, and by furniſhing them meat and drink, (which is more than a bidding them God ſpeed, which the Holy Ghoſt, by the mouth of John, forbids, ſecond epiſtle of John 10, verſe.) Quit the putting the Sword in God's enemies hands, and come; ye who have given bonds to the adverſary, break your covenant with hell and death, and come; break your ſworn allegiance, to the devil, and come, and ſwear a new allegiance to Jeſus Chriſt, and ye ſhall never rue it: Ye, who compear before their courts, and pay them fines, whereby, both ye acknowledge them robbers of God, and calls your duty your ſin; quit theſe courſes, and come : Ye who go to the curates, leave theſe perjured blind guides, and come: Ye who go to the indulged, leave theſe trai-tors of God: Ye who go to the backſlidden ſilent miniſters, leave theſe betrayers of the cauſe, and deſerters of the croſs of Chriſt, and come leave all theſe and follow him, he is a true guide, and will be ſo unto you: Ye who any ways ſeek or take the enemies protection, leave that, and come; come to him, and ye ſhall find chambers indeed, both for ſafety and delight. All ye that are ſtrangers to him, come; ye that are in nature, come, and ye that know him, come. We muſt preach that word come, unto you, ſo long as ye are here, until ye be tranſplanted out of this ſpiritual warfare unto celeſtial triumph. O ſirs, come, come, aſk what ye will, and he ſhall give it; O come, come. Now it were requiſite here to ſhow unto you, who it is that comes unto Chriſt, and who it is that comes not, but it will come as fitly, in the ſecond thing which we have noticed in the words, and ſo we proceed unto it. The ſecond thing, ye know, was this, the perſons invited, or the determination of the invitatation, my people; theſe are they whom he invites to their chambers; his people, they who ſubſcribe to the terms of his covenant, which is, I will be your God, and ye shall be my people; they who make a covanant with him by ſacrifice,they who covenant with him only to be accepted thro', the ſacrifice of his Son, and they who ſacrifice themſelves away to him; they who eſpouſe him to be their God, and his quarrel and concernment to be theirs. But before we enter upon what we propoſed, we proceed to the third thing in the words, to make way for it, and ſo ſhall return. The third thing was this, their chambers whereinto they are invited to enter; their chambers, that is, the chambers of the Lord's protection and preſence. What are theſe chambers do ye think? ​
think? Aſk at Solomon, and he will tell you, Prov. 18. 10. The name of the Lord is a ſtrong tower, the righteous run into it and are ſafe. It is Jeſus Chriſt that ye are invited unto. Doct. 2. Theſe chambers are ſafe, and they who are therein, need not fear wrath; ſee for the confirmation of this point, Iſa, 32. 2. A man ſhall be as an hiding place from the wind, and a covert from the tempeſt, as rivers of water in a dry place, as a ſha dow of a great rock in a weary land. There is the deſcription of theſe chambers, they are chambers of ſafety, no wind can win there into them, no tempeſt can over-take there who are there, ye are without the flood-mark of the wrath of God, and they are chambers of delight; ye will not want refreſhing: They are rivers of water in a dry place, the ſhadow of a great rock in a weary land; we cannot commend them unto you, for they paſs the cloquence of angels to do it; but enter theſe, and ye ſhall find more than we can tell you; enter, and ye fhall find more than ye will be able to tell yourſelves : Enter, we ſay, that is the invitation: But ye will ſay, How ſhall we enter? What is requiſite for our entering? What will take us in? Anſwer, faith, that is the thing will take you in; that is the key that opens theſe doors, the uſe of the means, and the exerciſe of faith, the hand of duty, and the key of faith; but take notice, it is true ſaving faith, whereby Chriſt is only received and reſted upon; it is faith, as the inſtrument apprehending the object, Chriſt: It is that, I ſay, which taketh you in. But for your more clear uptaking whereof, conſider what is requiſite in true ſaving faith. Firſt, A deep fight and ſenſe of your loſt condition, that ye are deſtroyed, liable to the wrath of God, and all the curſes in the law. Secondly, A ſenſe of this, that there is nothing in you, or that ye can do, that will help you; it is beyond all created power to recover you; and ſo, not at all ſeek-ing to eſtabliſh a ſelf-righteouſneſs; it is, come unto me ye tha labour and are heavy laden, and I will give you reſt. Thirdly, A right fight of the all-ſufficiency that is in Jeſus Chriſt, and his ex-cellency drawing the heart out after him, as all the deſire of the Soul, and ſo cloſing with him. Therefore, ye who remain ſenſe-leſs of your loſt condition, have a care; ye are not yet in theſe chambers. But that it may be made clear unto you, conſider moreover, if ye would enter into theſe chambers, Firſt, Ye muſt cloſe with Chriſt alone, there moſt nothing have of a ſhare in the meritorious cauſe in bringing you there, but himſelf only; ye muſt not lay part of the weight upon him, and part upon yourselves and your duties: No, no, be muſt either have it all on his back, or elſe he will have none of it; therefore take heed to yourſelves. Secondly, You muſt cloſe with a full Chriſt, as a prophet, prieſt and king; as a prophet
to ​ to teach you his will; he muſt be your ſchool maſter: As prieſt, thro' whoſe ſacrifice only the Father muſt accept you, and who continually makes interceſſion at his right hand for you: And as king, to ſway a ſcepter in your ſouls, to rule you according to his own law, and to caſt down, and to caſt out every thing exalting itſelf againſt his kingdom within you. O take heed to this, ye who regard not his will, ye who give him not a throne in your hearts; without this, ye cannot enter into theſe chambers; and aſſure yourſelves, if he were reigning in you, ye would care more, and contend more for his kingdom without you, and in the world. Take heed to this, ye who care not tho' a tyrant poſſeſs his throne, and as it were, ſpoil him of his princely robes. Take heed to this, ye who ſtand not to hold down his kingdom, by upholding of his enemies. Thirdly, Ye muſt (if ye would enter into theſe chambers) cloſe with all the in conveniences that follow him, his croſs muſt be taken up, Luke 9. 23, 24. If any man will come after me, let him deny himſelf, and take up his croſs daily, and follow me. For whoſoever will ſave his life, ſhall loſe it : But whoſoever ſhall loſe his life for my ſake, the ſame ſhall ſave it. Whatever he calls you unto muſt be embraced; your heart muſt ſubſcrive to the reaſonableneſs and deſirableneſs of every one of theſe inconveniences, but let us change their names, and call them conveniences and chriſtian, advantages, and ſo we may; for they are of ſpecial good uſe to chriſtians; they are a part of the diſcipline of Chriſt's ſchool, and ſome ſay this is David's meaning, Pſal. 116, 13. where he ſays, I will take the cup of ſalvation. That is, as they ſay, the cup of affliction, as that whereby the Lord works the ſavation of his peo-ple; and ſo indeed the cup of affliction may be called the cup of ſalvation. Now that is the way ye muſt enter. Uſe. O come away, let us hear what ye ſay to it. Are ye willing to enter this way? Think upon it. This is the way ye muſt enter; and in our telling of it, we may tremble to think upon this generation, who will not cloſe with theſe (ſo called) inconveniences, we have no ſkill of peoples cloſing with Chriſt, who will not cloſe with theſe. But oh, what ſay ye unto us? What is your reply? Is it not this, that neither death nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord? Is this your ſaying? Then come away, take him, take on his yoke; for his yoke is eaſy, and his burden light.
THE AFTERNOON
S E R M O N
Iſaiah xxvi. 20. Come, my People, &c.
THIS is the way that folk undo themſelves, and forſake their own mercies, that which ought to chaſe them to God, chaſes them out from him. All hypocritical convictions, only puts them the farther away from the phyſician; ſo it is with judgment, which ſhould put folk to their duties, they are thereby put from it. When the Lord forbiſhes his glittering ſword of juſtice, then it is to drive his own children unto his own hand, Come my people, &c Ye know the laſt occaſion how we divided theſe words; ye know alſo, how that before we left the firſt head, we ſaid, it would be requiſite to ſhow unto you, who it is that comes unto Chriſt, and who it is that comes not: But we told you that it would come more ſitly in the ſecond head; yet, to make way for it, we proceeded forward unto the third thing in the words. And now, having touched that a little, we return again, as we told you we propoſed to do, and ſhall, as the Lord will give, open the ſecond head further, declaring who are his people, to wit, Theſe, as we were ſaying, who have made a covenant with him by ſacrifice to be accepted only thro' the ſacrifice of his ſon, and who facrifice away themſelves unto him. In a word, it is theſe who are righteous, and who live righteouſly. Theſe who are righteous, are theſe who are fled into Chriſt for his righteouſneſs, and have gotten themſelves clothed therewith. But that ye may the more clearly take up who theſe are who come unto Chrift; be-fore we give ſome marks of them, and ſome rules how to apply theſe marks, we ſhall firſt declare who it is that comes not. Firſt, Theſe come not unto Chriſt, who come not from all ſin, Ezek. 18. 21. But if the wicked will turn from all his ſins that he hath committed, and keep all my ſtatutes, and doth that which is lawful and right, he ſhall ſurely live, he ſhall not die. Ye ſee the condition, it is if ye will return from all ſin, both omiſſion and com-miſſion; from all ſin, unto all duty; leaving all ſin, and taking up chriſtian duty. Therefore remember, if ye entertain any one idol, that will keep Chriſt out. Many ſay of ſome idol-ſin, that they do not quit, as Lot ſaid of Zour, it is a little one, therefore let ine bruik it. But remember what David ſays, Tf I regard ini-quity in my heart, the Lord will not hear me, Pſal 66. 18. Re-member this, and deſtroy not yourſelves, ye who follow not groſs ſwearing, drinking or whoring, and the like, yet cleave unto your petty mincht oaths, and your idle vain diſcourſe, and your light ​ converſation. O remember this, ye who have any one pre- dominate, whoſe head ye clap; your right hand, and your right Eye Sins muſt be cut off, and plucked out, before ye can enter in to the kingdom of heaven: I ſay, if ye entertain any predominate, it ſpeaks out this, that ye would as well entertain all ſins, if your inclinations were as bent upon them, and that ye do not leave them, as they are hateful to God, but only, as they are not so delightſom, or hurtful unto you. O! take heed, except ye re-pent and amend, ye ſhall all likewiſe periſh. Remember this, ye moral civilians, who are not chargeable with groſs profanity in your private walk, yet have your hands imbrued in blood, and have them defiled with publick land-ſins, which procures land- judgments; ye take a liberty to pay ceſs, and fines, and tiends, to Baal's Prieſts, and do many other things to ſtrengthen the enemies of our Lord, and condemn his cauſe, I ſay, take heed to yourſelves; except ye repent and amend, ye hall all likewile beriſh. Remember this, ye who turn not to take up all chriſtian duties with you; ye think it enough, if ye babble over two or three words at night and at morn to yourſelves, tho' you ſet not up the worſhip of God in your families; and it ye do that, ye think that enough, tho' ye neither put to your hand to act with the Lord, nor ſympathize with bis afflicted people, nor imbody yourſelves in ſociety with them, to cry for all the abominations of the land. O take heed, except ye repent and amend, ye ſhall all likewiſe periſh. Secondly, Theſe cone not unto Chriſt, who, tho' they may come a great length not to be chargeable by man, neither with omiſſion nor commiſſion, yet reſt there; all that will not take them to heaven. Paul, before his converſion, he reports of himſelf Phil.iii.6. was, touching the righteouſneſs which is in the Law, blameleſs. He was as trim a legaliſt as the beſt of you; but mark what he ſays of himſelf in the ſeventh, eight and ninth verſes, But what things were gain to me, thoſe I counted lots for Chriſt: Yea, doubtleſs, and I count all things but loſs, for the excellency of the knowledge of Chriſt Jeſus my Lord, for whom I have ſuffered the loſs of all things; and do count them but dung, that I may win Chriſt, and be found in him, not having mine own righteouſneſs, which is of the law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith. There is thet ye muſt only reſt on, and no where elſe, but upon the compleat and inherent righteouſneſs of Jeſus Chriſt; therefore take heed how ye build. Thirdly, Theſe come not unto Jeſus Chriſt, who feed themſelves up in that deluding fancy, that they have not to much need of him as others have, by reaſon of their linking their ſins to be but little ſins. 0, ſay ſome, I am not like the prophane and wicked; what then need I fear? O poor ſoul, mind what the Apoſtle tells thee, Gal. ii. 10. For in ſuch a caſe thou art under the law, ​
law, and as many as are of the works of the law, are under the curſe, for it is written, Curſed is every one that continueth not in all things that are written in the law, to do them. A penknife can take away the Life as well as a broad ſword: Indeed, I think the caſe of the wicked and profane is more hopeful than thy caſe, becauſe they will be ſooner gotten convinced of the neceſſity of repentance than thou wilt. Fourthly, Theſe come not unto Chriſt, who, becauſe they meet with favourable diſpenſations, and great proofs of the Lord's general providences, and thereupon conclude all is well with them. Think upon what David ſays, Pſal. xvii. 14. From men which are thy hand, O Lord, from men of the world, which have their portions in this life, and whoſe belly thou filleſt with thy hid treaſure: they are full of children, and leave the reſt of their ſub-ſtance to their babes. None knoweth love or hatred by all that is before him, Eccl. xi. Fifthly, Theſe come not to Chriſt, who think all is right with them, becauſe they are not challenged in their conſcienccs. O mad fools, whoſe hearts are ſcaled with obduration, the ſaddeſt place in all the ſcripture holds forth your caſe, Hoſ.iv. 17. Ephra-im is joined to his idols : Let him alone. Then ye drop into hell, the fire thereof will ſoon burn up that thick ſkin that is grown upon your Conſciences. Sixthly, Theſe come not onto Chriſt, who reft upon their apprehended ſorrow for ſin. O, ſay they, I am not fuch a fool as to think all is well, becauſe I want challenges, but becauſe I have them: Remember Eſau, remember Judas: your building upon your ſorrows and tears, is like a man that builds upon a ſlow-moſs. Seventhly, Theſe come not unto Chriſt, who fall off the common road of ſin, unto duty, and reſt there: Mind what our Lord ſays of the conceity Phariſee, Luke xviii. 11, 12, 13, and 14. That tho' he was not an extortioner, unjuſt, nor an adulterer, and faſted twice a week, and pay'd tythes of all he poſleſſed, yet he went not down to his houſe ſo juſtified as the poor publican did; yet he will ſay, I am far from ſwearing, drinking, &c. and have betaken myſelf to the ſociety of the people of God; and I read, and pray, , &c. therefore all is well. O poor fool, thy caſe is now worſe than ever. O we tremble to think upon the multitude that prays themſelves into hell; This is David indeed, who kills his ten thouſands. What ſhall I liken you to? Ye are like a man that digeth deep down, and caſts out the old earth, but brings new earth of his own mould, but goes not the length of the rock. Eightly. Theſe come not unto Chriſt, who even goes that length as to aſſent to the ſpiritual meaning of the Law, and reſts there. This is much indeed, this is a great length; yea a greater length than the moſt part of you, who are hearing me this day ​ day, have come unto, and yet they are far from them the kingdom of heaven. Obſerve that paſſage, Mark xii. 32, 33; Where a ſcribe anſwered our Lord, and ſaid, To love the Lord with all the heart, and with all the underſtanding, and with all the ſoul, and with all the ſtrength, and to love his neighbour as himſelf, is more than whole burnt offerings and ſacrifices. To whom our Lord replies, 34. verſe. Thou art not far from the kingdom of G O D. Ninthly, Theſe come not unto Jeſus Chriſt, who have common gifts, and reſts there. O ſay ye, I find a faculty of prayer, I want not words enough, and gets them bravely let upon the pins; I have great knowledge of the ſcriptures, and am ſtraight and not byaſſed in my judgment; and what need ſuch a man as I fear? O deluded fool, conſider what Paul ſays, I Cor. xiii. 2. Tho' I have the gift of propheſy, and underſtand all myſteries, and all knowledge, and tho' I have all faith, ſo that I could remove mountains, and have not charity, I am nothing. No doubt, Judas had much of this; God will give gifts unto perſons for the behoof and advantage of others; but when he gives grace, it is ay for their own advantage; yea, the devil himſelf is better gifted, and hath more knowledge than all you have. Tenthly, Theſe come not unto Chriſt, who ſuffer many things materially for the truth, and have ſome ſeeming fruits thereof, and reſt there; do not think that your ſuffering your goods to be ſpoiled, and yourſelves to be caſt out of your habitation before ye comply with the enemy, is a ground, from which ye may conclude all to be right: Nay, I tell you as the Apoſtle lays, I Cor. xiii. Tho' ye ſhould beſtow all your goods too feed the poor, tho' I give my body to be burned, and have not charity, it profits me nothing : Yea, the ſame Apoſtle ſuppoſeth, Gal. iii. 4. That there may be much ſuffering in vain ; have ye ſuffered to many things in vain ? If it be yet in vain. There are many of you that are ſuffering matterially for Chriſt; materially, we ſay, and not formally; for hypocrites never wins to ſincerity in their doings and ſufferings, nor to do them as to God; and yet he will get hell to ſuffer in throughout all eternity; yea, a man when is credit his ſtraitly engaged, he may give his life for the cauſe, and yet get hell for his reward. Eleventhly, Theſe come not unto Chriſt, who have only a hiſtorical and temporary faith, inſtead of ſaving faith, tho' ye ſhould believe all the truths in the Bible, yet that will not avail you, the devils believe and tremble; yea, tho' ye ſhould give your general aſſent to the way of ſalvation by Chriſt, yet unleſs ye receive and embrace him, and reſt upon him, all will be for nought: Look the caſe of this people; Iſai xlviii. 2. Who call them-ſelves of the holy city, and ſtay themſelves upon the God of iſ-rael; but what ſays the Lord of them? Yet not in truth nor in righteouſneſs: O take heed what ye are doing, and do not deceive ​
yourſelves; for ye may win this length, as to be convin- ced, that it is good to come unto Chriſt and think ye have done it, being blinded by your pride, and may ſome way comfort yourſelves, as if ye had done it, in this your preſumptuous dream, and yet really never have done it: Never really, have been brought to deny your own Righteouſneſs, and to receive Chriſt, relying only upon him for attaing of life through his righteouſneſs and ſatisfaclion. Twelfthly, Theſe come not unto Chriſt, who have only the common operation of the ſpirit, upon the affection within, and reſting there, concludes that all is well with them. We have already ſpoken of the danger of reſting upon apprehended ſorrow for ſin, ſo there may be much alſo of the flaſhes of joy, tenderneſs, and heart-meltings, which hypocrites may have at ſome times by another. Conſider theſe who were John's hearers, John v. 35. Who for a ſeaſon rejoyced in his light; o! be- ware of goſpel hypocriſies, take not flaſhes for converſion. If it could be determined how great length hypocrites may come, we think it would fit here. O what ſhall we ſay of it! do what they will, and come as great a length as they can, they never come unto Chriſt, who are not fully denied to themſelves, and poſitively reſt only upon jeſus Chriſt, for juſtification and ſanc-tification. True faith hath two voices. Firſt, it calls and crys, O ſinner, lean not to thyſelf, reſt not there. Secondly, O ſinner, reſt on Jeſus Chriſt, and lean unto himſelf. Uſe. Now, O believers, ſearch and try yourſelves, ſet about it earneſtly, this is your work, and it will not be done ſlumbering and ſleeping: There are many of you here the day, who are not come the length of ſome of theſe ſteps, which we have named: Yes, ye may come thro' them all every one, and if ye go not further, ye will never win to Chriſt: And in his name I tell you, except your righteouſneſs exceed the ſcribes and phariſees, ye cannot enter into the kingdom of heaven. Ye know, we gave you ſome hints of theſe who are the Lord's people, viz. Theſe who have come unto Chriſt, and are made righteous, and live righteouſly: And for the more clearing of it, we now declare who theſe are, who have come unto him; by giving ſome marks and evidences how the ſame may be known. We are not now ſpeaking of being in Chriſt, as a creature by creation, and preſervation, nor as a member externally, but as a member internally and effectually; but ye will ſay, How is that? Anſ. By the ſtrict union and communion betwixt Chriſt and the chriſtians, which is from the Strictneſs of the bond; viz his word and ſpirit on his part, and faith and love on their part. Now, we ſay, how will that be known? well, we will give you theſe marks; therefore try yourſelves. For, Firſt, ​ Firſt, If ye be come to Chriſt, then ye will find in you a hatred of all ſin naturally, and a deſire to all good, tho' often ye may fail in the performance, Rom. vii. 15. Paul ſays, That which I do, I allow not, for what I would, that I do not, but what I hate, that I do, I John iii. 6. Whoſoever abideth in him ſinneth not; to wit, firſt, purpoſedly, ſecondly, willingly, thirdly, af- fectionately, fourthly, not unto death: For the Lord's people have, (1.) Grief. (2.) Care to recover. (3.) Fear to ſin. O! can ye run on in ſin, without returning and care of repentance; if it be ſo, ye are not in this living root. Secondly, If ye come unto Chriſt, then ye will find this in you, a right and high eſteem of the Lord's mercy, he and his ſalvation will be only precious in your eyes. Bleſſed is he whoſe tranſgreſſion is forgiven, whoſe ſín is covered, Pſal. xxxii. 1. That will be your thoughts. Thirdly, if ye be come unto Chriſt, ye will find this in you, a love unto the way of holineſs as well as happineſs itſelf: Yea, your heart will be ſo drawn after that noble device of ſalvation, ſeeing all the glorious attributes of God ſo ſhining therein, that ye would in no ways be content to go to heaven another way, than that glorious way, tho' it could be had, and this is all the Loud requires of you, only a pleaſing the device. This is the brazen ſerpent, which ye muſt look unto for healing. O! come away. Fourthly, If ye be come unto Chriſt, then ye will find this in you, an acting upon God, as he acts upon you: Hath he called you? then ye will call upon him; hath he juſtified you? then ye will juſtify him. Fifthly, If ye be come unto Chriſt, then ye will find this in you, a ſelf-denial, and a daily taking up the croſs, againſt your own inclinations, the doctrine and practice of mortification, &c a cutting yourſelf ſhort of carnal delights will be deſired by you. Sixthly, If ye be come unto Chriſt, then ye will be ſubject to vhim willingly, and yield ſweetly unto the ſwaying of his ſcepter in your ſoul. Seventhly, If ye be come unto Chriſt, then ye are ſubject unto him univerſally in all his commands. Eightly, If ye be come unto Chriſt, then ye are ſubject unto him ſincerely in all things, ſeeking his glory. Ninthly, If ye be come unto Chriſt, then ye are ſubject unto him conſtantly, obeying him without wearying. Tenthly, If ye he come unto Chriſt, then his word abideth in you, I John ii. 14. If that which ye have heard from the beginning remain in you, ye ſhall continue in the Son and in the Father; it muſt abide in you, ſo as your mind underſtands it, your hearts affect it. O how have that which ye have read and heard remained ? Few, few, in Chriſt. Eleventhly, ​ Eleventhly, If ye be come unto Chriſt, ye will find his ſpirit leading you unto all truth, fobn xvi. 13. Teaching thee and leading thee unto, and confirming in duty; but do not miſtake, we mean no enthuſiaſtieal ſpirit, but his word and ſpirit which he hath enjoined, Iſai. lix. 21. My ſpirit which is upon thee, and my words which I have put in thy mouth, ſhall not depart. Twelfthly, If ye be come unto Chriſt, then ye will find his ſpirit convincing you of ſin. Thirteenthly. If ye be come unto Chriſt, then ye will find his ſpirit ruling and commanding you, calling down all things exalted againſt Chriſt's kingdom. Fourteenthly, If ye be come unto Chriſt, then ye will find his ſpirit in you by ſupplication, leading unto ſenſe of ſin, and apprehention of the neceſſity of mercy, which makes fervency, letting the ſoul ſee God only appeaſed in Chriſt, and ſealeth the truth of God's promiſes and records. Fifteenthly, If ye be eome unto Chriſt, then ye may find faith in you, that will be your ſtay in all eſtates, actions, temptations, and afflictions. This is hard to find out, yet it may be found out, if ye have a deſire for it, ye may have it. Sixteenthly, If ye eome unto Chriſt, then ye will find an admirable change in you, a new ſpirit without guile, a new judgement, new deſires, new affections, love, hatred, ſorrow, joy, new ſenſes, eyes, ſmelling, ears, taſte, feeling. Uſe. Now find ye theſe, or any of theſe marks really in you, then doubt no more, misbelieve no more, all is ſure, ye are come unto Chriſt, and ſeeing ye are come unto him, preſs ay for more and more of his likeneſs, for a progreſs in ſanctifica tion. Remember, John ii. 6. He that faith he abideth in him, ought himſelf alſo to walk even as he walked. And it leads us unto the third thing in the opening up of this point, to wit, to declare who are his people; they, as we were ſaying, who are righteous, and live righteouſly. Now theſe who are righteous, are theſe who have fled unto Chriſt, and they indeed live righteouſly. Yet to make it more clear, we fall in ſhort tell you, who they are who live righteouſly: Theſe, to wit, in a word, who walk as he walked.
Omnia nos Chriſti vita docere poteſt.
Firſt, They live righteouſly, beginning all things with God, referring all things to God. Secondly, They do all things by the warrand of the word, contemning their own wills, that they might do the Lord's: Not my will, but thy will be done; they muſt loſe their life, before they loſe their obedience. Thirdly, They walk holily, be ye holy, as I am holy. John iii. 3. Every man that hath this hope in him, purifieth himſelf even as he is pure. Fourthly, They walk fruitfully, they go about doing good; o ſad! not only the unfruitful walking of this generation, but even the ſtumbling that they are. Fifthly, they walk juſt- ​ juſtly, not wronging any. Theſe are they who llve righteouſly, who walk ſo as Chriſt walked. O! how few righteous livers are among you, and theſe only are his people, righteous perſons, righteous livers, and it is theſe whom the Lord hath chambers for. Now ſixthly, We proceed to the rules how to apply theſe evidences. Firſt, Tho' ye find them not all, yet if ye find one or moe of them really, then comfort yourſelves. Secondly, If ye find not what formerly ye have found, labour more to renew the ſame than to ſeek a light of the old. Thirdly, Do not try yourſelves in the hour of temptation. Fourthly, When ye find marks and evidences, do not reſt upon them, for tho' ye have them, they may ſoon be gone. Fifthly, Do not purſue ſo much to ſatisfy your ſenſe for the preſent, as to have a ſolid and well grounded aſſurance for the Time to come.
Sixthly, Be not ſo deſirous to know what ye are, as what ye ſhould do. Spend not your time in queſtioning your ſtate, as ye do, but uſe the means of real union and communion with Chriſt: This is the ſhorteſt and ſureſt way. Seventhly, Judge not yourſelves by the meaſure of your graces, but by the ſincerity of them. Eighthly, Compare not yourſelves too much to the ſaints, but judge yourſelves by the word. Ninthly, When there is a ſerious wreſting againſt corruption, tho' not meeting with any ſenſible victory, yet caſt not away your hope. Paul tells you, Rom. vii. how far a child of God may be enſlaved by a body of ſin. Tenthly, Remember ye have to do with God in a covenant of grace. Now, what more ſhall we ſay? We muſt end as we begun. O! come away, come away to Chriſt, this Prince of delights, come, and enter into theſe chambers. Motive. Firſt, Come away and enter, then your condition will be honourable with Chriſt. Secondly, Comfortable. All your debts are paid. Thirdly, Rieh. All that Chriſt hath, grace and goodneſs is all thine. Fourthly, Fruitful. He purgeth his branches. Fifthly, Safe. He takes all your quarrels upon him, your head will ay be above the water. Sixthly, It is the only ſtate of perfection, which is in him, and derived to us. Seventhly, Then all the promiſes are yours. Eighthly, It is a ſure ſtate, in this life ye have ſtrength againſt temptations; my grace is ſufficient for you. Ninthly, In death, aſſurance. They that ſleep in Chriſt periſh not. Tenthly, in the day of judgment, boldneſs: O come away, the chambers are every way pleaſant, and every way ſafe, come away, the indignation ſhall not overtake you. The Lord is coming down with an universal deluge of wrath, upon the generality: Come away, and ye ſhall be hid. O I he is willing, he is willing, he would not have ſent this meſſage to you the day, if he had not been willing: And now, when ye are keeping a faſt day unto the Lord, who hath given you this call, pray ​
pray that he would help you rightly to improve it; I ſay, O improve it rightly, by your anſwering it. But ye will ſay, How ſhall we improve it? Anſwer, firſt, Improve it, by ſeeing that it is only of the Lord's free mercy that he hath given it, Ezek. xxxvi. 22. I do not this for your ſakes, O! houſe of Iſrael, but for my holy name's ſake. Secondly, Improve it, by being thereby the more ſtirred up to your duty, Pſal. cxvi. Becauſe he hath inclined his ear unto me, therefore will I call opon him as long as I live. Hath he heard your prayers in this? Then be more in prayer, and be more ſingle in prayer, and all other duties, than ever heretofore. Thirdly, improve it by loving the Lord himſelf, who hath granted you it, Pſal.cxvi. I love the Lord, becauſe he hath heard my voice and ſupplication. Fourthly, Improve it, by ſeparating yourſelves more from the abominations of the time, by making clean hearts and clean hands, Pſal. vi. 8. Depart from me ye workers of iniquity, the Lord hath heard the voice of my ſupplication. Fifthly, Improve it, by having a high and becoming eſteem of the ordinances, yer keeping it in its own room, and not reſting upon it, but ſeeking unto the Lord himſelf, Amos 5.4. Seek ye me, and ye ſhall live, but ſeek not to Bethel. Sixthly, Improve it, by anſwering his call therein, and let not the Lord have it to ſay of you, that after long and many refufals, Yet I came and ſtretched forth my wings, and would have gathered you, as a hen gathereth her chickens, but ye would not. O! let him not have that to ſay: Come away, come away, enter into your chambers and ſhut your doors about you, and hide yourſelves as it were for a little moment, until the indignation be over-paſt.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
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