Sermon XLI (continued, part 2)
" will give graceand glory, and nogood thing willhe with-hold "from himthatwalketh uprightly," Plal. Ixxxiv. 11. Andhe promiſes no more to you thanhe hath made good to others,
72 The Fountain of Life. SERM. XLII, that have thus walked, and ſtands ready to perform to you alſo. If you look to enjoy the good of the promise, you are obligedby all your expectations andhopes, toorder your lives purely and uprightly. This hope will fetyou on work to purge your lives, as well as your hearts, from all pollutions, 2 Cor. vii. 1. " Having theſe promiſes, let us cleanſe ourſelves from all fil- " thineſs of flesh and ſpirit, perfecting holiness inthe fear of " God."
Fifthly, Yea, Hehatbyet more obligedyou tostrict and holy lives, by his confidence in you, that you will thus walk and please him. He expreſſeth himself in ſcripture, as one that dares truft you with his glory, knowing that you will be tender ofit, and dare do no otherwise. If but a man repoſe confidence in you, and trust you with his concerns, it greatly obliges you to be faithful. What an engagement was that upon Abraham towalk uprightly, whenGod ſaid ofhim,Gen. xviii.
19. " I know him, thathewill command his children, and his " houfhold after him, and they ſhallkeep theway ofthe Lord," q. d. as for this wicked generation, whom I will ſpeedily confume in my wrath, I know they regard notmy laws, they will trample my commands under their feet, they care not how they provoke me, but I expect other things from Abraham, and I am confident he will not fail me . I know him, he is a man of another ſpirit, and what I promise myself from him, he will make good. And to the like purpoſe, is that in Iſa. Ixiii. 7. " I will mention the loving-kindness ofthe Lord, and " the praiſes ofthe Lord; according to all that the Lord hath, " beſtowed onus, and the great goodness towards the houſe of " Ifrael, which he hathbestowed on them; according to his " mercies, and according to the multitude ofhis loving-kind. " neſſes. For he said, ſurely they are my people, children that " will not lie, (or fail me) ſo he was their Saviour." Here you have an ample account ofthe endearing mercies ofGod to that
people, ver. 7. and the Lord's confident expectations ofſuitable
returns from them, ver. 8. I said, (i. e.) (ſpeaking after the manner ofmen in like cafes) I made a full account, that after all theſe endearments, and favours, beſtowed upon them, they wouldnotoffer tobe diſloyal andfalſe to me. I have madethem fureenough to myſelf, by fomanybondsoflove. Like towhich is that expreffion, Zeph. iii. 7. " I said, furely thou wilt fear " me, thou wilt receive inſtruction." Oh! how great are the expectations ofGod from such as you ! I know Abraham, there isnodoubt ofhim. And again, they are childrenthatwill not
lie, (i. e.) they willnotfallerefidemdatam,break theircovenant
SRRM . XLII. 73 The Fountain of Life. withme. Orthey are my people that will not ſhrink, as Mr. Coverdalewell tranſlates,filii non negantes, ſuch as will be true tome, and answer their covenant-engagements. And again, furely thou wilt fear me, thou wilt receive instruction. And ſhall not all this engageyou toGod ? What! Neither the ancientandbountiful love ofGod, in contriving your redemption frometernity, nor thebountyofGod, inrewardingall, and every piece offervice you have done for him. Nor yet the pleaſure he takes in your obedience and upright walking : Nor the en-
couraging promiſes he hath made thereto, nor yet his confident
expectations of ſuch a life from you, whom he hath ſo many ways obliged, and endeared to himself ? Will you forget your
ancient friend, contemnhis rewards, take no delight or care to pleaſe him ? Slight his promiſes, and deceive and fail his expectations ? " Be aftoniſhed, O ye heavens, at this ! and be hor- " ribly afraid. " Conſider howGod the Father hath faſtned this five-fold cord upon your fouls, and thew yourſelves chriſtians ; yea, touſe the prophet's words, Iſa. xlvi. 8. " Remember this, " and ſhew yourſelves men ."
Secondly, Youare yet further engaged to this preciſeand holy life, by what the Son hath
Obligationsfrom the Son.
done for you ; is not this pure and holy life thevery aim, and nextendofhis death ? Did he not ſhed hisblood to " redeem you from your vain converſa- " tions ?" I Pet. i. 18. Was not this the deſign ofall his fuffer-
ings ? " That being delivered out ofthe hands ofyourenemies, 66 you might ſerve him in righteoufſneſs and holiness all thedays " ofyour life," Luke i. 74, 75. And is not the apoſtle's inference, 2 Cor. v. 14, 15. highly reasonable ? " If on died for all, " then were alldead, and that he died for all, that they which
" live, ſhould not henceforth live to themſelves, but to him that " died for them. " Did Chriſt onlybuyyour perſons, and not your ſervices alſo ? No, no, whoever hath thy time, thy ſtrength, or any part of either ; I can aſſure thee, chriſtian, that Chrift hathpaid for it, and thou giveſt away what is noneofthine own
to give. Every moment of thy time, is his. Every talent, whether ofgrace or nature, is his. Anddoſt thoudefraudhim
ofhis own ? O how liberal are you ofyour precious words and hours, as ifChriſt hadnever made a purchaseof them! O think ofthis, when thy life runs muddy and foul, When the fountain ofcorruption flows out at thy tongue, in idle frothy diſcour-
fes; or at thy hand, in finful unwarrantable actions ? Doth this become the redeemed of the Lord ? Did Chriſt come from the
VOL. II. L
74 The Fountain of Life. SERM. XLII. bofom ofhis Father for this ? Did he groan, ſweat, bleed, endure
thecroſs, andlaydown his life for this ? Was he ſo well pleaſed with all his forrows and fufferings, his pangs and agonies, upon
the account of that fatisfaction he ſhouldhave in ſeeing the travailofhis foul ? Ifa. liii. 11. as if he had faid, "Welcome death,
" welcome agonies, welcome the bitter cup, andheavy burthen; " I chearfully ſubmit toall this. Theſe are travailing pangs, " indeed, but I shall fee the beautiful birth atlast. Theſe throws " andagonies ſhallbring forth many lovely children to God ; I " thallhavejoy in them, and glory from them, to all eternity.
" This blood ofmine, theſe ſufferings ofmine, ſhall purchaſeto
me, the perfons,duties, ſervices, andobedience of many thou- " ſands that will love me, and honour me, ſerve me, and obey " me, with their fouls and bodies which are mine." Anddoth not this engage you to look to your lives, and keep them pure ! Is not every one ofChrift's wounds, amouth open toplead for
more holineſs , more fervice, and more fruit from you ? Oh ! what willengage you if this will not ? But,
Thirdly, This is not all ; as a man whenhe Engagementsfrom weigheth a thing, caſteth inweight after the Spirit. weight, till the ſcales are counterpoiſed ; So
dothGod caft inengagement, after engagement, andargument upon argument, till thy heart, chriftian, be weighed up, andwon to this heavenly life. And therefore, as Elihu ſaid to Job, chap. xxxvi. 22. " Suffer me a little, and I " will ſhew thee what I have yet to ſpeak onGod's behalf." Some arguments have already been urged on the behalf of the
Father and Son, for purity andcleanneſsof life ; and next I have fomething to plead on the behalf ofthe Spirit. I pleadnow on his behalf, who hath ſo manytimes helped you toplead for yourſelves with God. He that hath ſo often refreshed, quickened, and comfortedyou,hewillbe quenched, grieved, anddiſpleaſed, byanimpure, looſe, and careless converſation ; andwhat will you
dothen ? Who ſhall comfort you, when the comforter isdeparted
from you ? Whenhe that ſhould relieveyour fouls, is far off? Ogrieve not the holy Spirit ofGod, by which you are fealed,
to theday of redemption, Eph.iv. 30. There is nothing grieves him morethan impure practices; for he is a holy Spirit. And
look, as water damps andquenches the fire, fo-doth fin quench the ſpirit, I Thef. v. 19. Willyou quench the warm affections
andburningdefires which he hath kindled inyour boſoms ? If you do, it is a queſtion, whether ever you may recover themagain toyour dying day. The ſpirit hath a delicate fenfe. Itis themoſt tenderthing inthe whole world. He feels the leaft
SERM . XLII. The Fountain of Life. 75 touch of fin, and is grieved, when thy corruptions within, are
ſtirredby temptations, and break out to the defiling of thy life ; then is the holy Spirit ofGod, as it were, made fad, and heavy withinthee. As that word μη λυπειθε, Eph. iv. 30. may be ren-
dered. For thereby thou reſiſteſt his motions, whereby in the wayofa loving constraint, he would lead and guide thee in the way of thyduty ; yea, thou not only reſiſteſt his motions, but croſſeſt his granddeſign, which is to purge and fanctify thee wholly, and buildthee up more and more to the perfection of
holineſs. And when thou thus forſakeſt his conduct, and crof. ſeſt his deſign in thy foul, then doth he usually withdraw as a man thatis grievedby the unkindness of his friend. He draws
inthebeams of his evidencing and quickening grace. Withholds all his divine cordials,and faith, as itwere, to the unkind anddiſingenuous foul, " Haſt thou thus requited me, for all "the favours and kindneſſes thou hast " receivedfrom me ? Have I quickened
The Spirit's expoſtulation with careless Christians. greffions ? DidIdeſcendupon thee in " the preaching of the goſpel, and communicate life, even the
thee, when thou waſt dead intranf66
" life ofGod, tothee; leaving others in the ſtate of the dead ? " Have I ſhed forth ſuch rich influences ofgrace and comfort " upon thee ? Comforting thee in all thy troubles, helping " thee in all thy duties ; fatisfying thee in all thy doubts and
perplexities of foul; ſaving thee, and pulling thee back from " ſo many deſtructive temptations and dangers ? What had " been thy condition, ifI had not come unto thee ? Couldthe "word have converted thee without me ? Could miniſters, "couldangels, have done that for theewhich Idid ? Andwhen
" I hadquickened thee, andmade thee aliving foul, what couldſt "thou have done, without my exciting and aſſiſting grace? " Couldest thou go on in the way of duty, If I hadnot led
" thee ? How wouldeſt thou have waded through the deeps of " ſpiritual troubles, if I had not borne thee up ? Whither had " the temptations ofſatanand thine own corruptions, carried " thee before thisday, If I had not ſtood thy friend, and come " in for thy reſcue in the time of need? Did I ever fail thee " in thy extremities ? Did I ever leave thee in thy dangers ? "Have I not been tenderover thee, and faithful to thee ? And " now, for which of all theſe kindneſſes, doſt thou thus wrong " and abuſe me ? Why haſt thou wounded me thusby thy un- " kindness ? Ah ! thouhast ill requited mylove !And nowthou L2
76 The Fountain of Life. SERM. XLII.
" ſhalteatthe fruit ofthy doings. Let thy light now be dark- " neſs ; thy songs turned into howlings ; thejoy ofthine heart, " the light of thine eyes, the health of thy countenance, even " the faceofthyGod, and thejoy ofſalvationbe hidfrom thee."
This is the fruit of careleſs and looſewalking. To this ſad iſſue it will bring thee at laſt, and when it is come to this, thou ſhalt go to ordinances, and duties, and findnogood in them ; no life-quickening comfort there. When thy heart which was wonttobe enlarged, and flowing, ſhallbe clung up anddry ; when thou ſaalt kneel down before the Lord, and cry, as Eliſha, whenwith the mantleofElijah, he ſmote the water,
66 Where
" is the LordGod ofElijah ?" So thou, where is the God of prayer ? where is the God of duties ? But there is no anſwer : Whenlike Samfon, thou shalt go forth and ſhake thyſelf, as at
other times ; butthy ſtrength isgone; then tellme, what thou haftdone in reſiſting, quenching, and grieving the holy Spirit ofGod by impure and offenfive practices ? And thus you fee what engagements lie uponyou from the Spirit alſo to walk uprightly, andkeep the iſſues oflife pure. Icouldwillingly have
enlarged myself upon this last branch, but that * ajudicious handhath lately improved this argument, to which I ſhall refer the reader. Thus God hath obliged you to circumſpect and holy lives.
Secondly, You are under great engagements to keep your lives pure, even from yourselves, as well as from your God. As Godhath bound you to purity of conversation, ſo you have bound yourſelves. And there are ſeveral things in you, and
done by you, which wonderfully increaſe, and ſtrengthen your obligations to practical holineſs.
First, Your clearer illumination is a strongbond upon your fouls, Eph . v. 8. " Ye were ſometimes darkness but now ye 66 are light in the Lord; walk as childrenofthe light." You cannot pretend, or plead ignorance of your duty. You ſtand convinced in yourownconfciences beforeGod, that this is your unquestionable duty. Chriſtians, willyou not all yield to this ? Iknowyou readily yield it. We live, indeed, ina contentious, diſputing age. In other things, our opinions are different. One Chriſtian is of this judgment, another of that ; butdoth hedeferve the name ofa Chriſtian that dare once queſtion this truth ? In this we all meet and cloſe in oneness of mind and judgment, that it is our indisputable duty, to live pure, ſtrict,
and clean lives. " The grace ofGod, which hath appeared to
* Mr. Polewheil's treatise ofquenching the Spirit.
SERM . XLII. 77 The Fountain of Life.
66 you, hath taught you this truth clearly, and convincingly," Tit. ii. 11, 12. " You have received how you ought to walk, " and to pleaſe God," I Thef. iv. 1. Well then, this being yielded, the inference is plainand undeniable ; that you cannot walk as others, in thevanity of their mind; butyou must offer violence to your own light. You cannot fuffer the corruptions ofyour hearts to break forth into practice, but you must flight, and put by the notices and rebukes of your own confciences, Jam. iv. 17. " He that knoweth to do good, and doth it not, to " him it is ſin." Yea, ſin with a witneſs. Aggravated fin. Sin of a deeper tincture than that ofHeathens. Sin that ſadly waſtes and violates confcience. Certainly whoever hath, you have no cloak for your fin. Light and luſt ſtruggling together, great light, and ſtrong lufts: theſe make the foul a troubled fea that cannot reſt. O but when maſterleſs luſts over-bear conſcience, this impreſſes horror upon the foul. This brake David'sheart, Pfal. li. 6. " Thou hast putknowledge inmy inner " parts," q. d. Ah, Lord ! I went against the rebukes ofconſcience, to the commiffion of this fin. Ihad a watchful light ſet up withinme. I knew it was fin. My light endeavoured lovingly to reftrain me, and I thrust it aside. Besides, what pleaſure in ſincan you have ? Indeed, ſuch as, for want of light
know not what theydo, or ſuch, whoſe conſciences are feared, and paſt feeling; they may seek a little pleaſure (fuch as it is) outoffin: butwhat contentor pleaſure can you have, ſo long
as your light is ever breaking inupon you, and ſmiting you for whatyou do? This greatly increaſes your obligation to a pre-
ciſe,holylife. Again, Secondly, You are profeffors of holiness. You have given in yournames to Chriſt, to be his diſciples ; and by this your engagements to a life of holiness, are yet further ſtrengthened, 2 Tim. ii. 19. " Let every one that nameth thename of Chriſt, " depart from iniquity." The name of Chriſt is called upon you, and it is, a worthy name, Jam. ii. 7. It is called upon you, as the name ofthehusband is calledupon his wife, Ifa. iv.
1. " Let thy name be called upon us." Or, as the name ofa Father is called upon his child,Gen. xlviii. 16. " Let my name " be called on them, and the name ofmyfathers." Well then, you bear the name of Chriſt as his ſpouſe or children ; and will you not live ſuitably to your name ? Every place and relation, everytitle ofhonour and dignity hath its decorum, and becom-
ingneſs. Ohow will that worthy name ofChriſt be blafphemed through you, if you adorn it not with becomingdeport-
ments? Better you hadnever profeſſedany thing, than to fet
78 The Fountain of Life. SERM. XLII. yourſelves byyour profeſſion inthe eye and obſervation ofthe world; andthen to pour contempt on Jeſus Chriſt, by your
ſcandalous converſations, before the eyes of the world ; who will laugh at it. I remember it was a memento given to one of hisname byAlexander, recordare nominis Alexandri. Remem ber(faidhe) thy name Alexander, and do nothing unworthy ofthatname. Othat is aheavycharge, Rom.ii. 24. " Through
" you isthe name ofGod blafphemed among the Heathens." Unhappy man that ever thou ſhouldeſt be a reproach to Chriſt !
The herd of wickedmen, they are ignota capita ; men of no note, or obſervation. They may fin, and fin again ; drink, ſwear, and tumble in all uncleanneſs; and it paſſes away filently; the world takes little notice of it. Their wicked actions makebut little noiſe in the world; but the miſcarriages of pro-
feffors, are like a blazing comet, or an eclipſed ſun, whichall mengaze at, and make their obſervations upon; oh then, what mannerof perſons oughtyou tobe, whobear the worthy name ofChrift upon you !
Thirdly, But more than this, You have obliged yourselves to this life ofholiness by your ownprayers. Howmanytimes have you lifted up your hands to heaven, and cried with David, Pfal. cxix. 5. "O that my ways were directed to keep thy ſta- " tutes. Order my ſteps in thy word, and let no iniquity have "dominion over me," ver. 133. Were you in earnest with God, whenyou thus prayed ? Did you mean as you faid ? Or didyou onlycomplimentwithGod? Ifyour hearts and tongues
agreed in this requeſt, doubtleſs it is as much your duty to endeavour, as todefire thoſe mercies ; and, ifnot, yetdoall thoſe prayers ſtand onrecordbefore the Lord, and willbe produced against you as witneſſes tocondemn you, foryour hypocrify and
vanity. Howoften alſo haveyou in your prayers lamented, and bewailed your careless and uneven walkings ? You have faid with Ezra, Chap. ix. 6. " O my God, I am ashamed and even
" bluſh to look up unto thee." And do not your confeffions obligeyou togreater circumſpection,and carefortime tocome? Willyou confeſs, and fin? And fin, and confefs ? Go to God andbewail your evils, and when you have bewailed them, return againtothe commiffion ofthem ? God forbid, you should thusdiſſemble withGod, play with fin, anddye your iniquities with adeeper tincture.
Fourthly, and lastly, to add no more, You have often reproved or cenfured othersfor their miscarriages andfalls, which adds to your own obligation, to walk accurately, and evenly. Haveyou notoften reproved your erring brethren ? or at least privately
SERM . XLII. The Fountain of Life . 79 cenſured them, if not duly reproved them, (for to theſe lefthandedblows of fecret cenſurings, we are more apt, than tothe fair and open ſtrokes ofjuſt and due reproofs) and willyou practiſe the fame things, you criminate and cenſure others for ?. "Thou that teacheſt another, (faith the apostle) teacheſt thou " not thyſelf ?" Rom. ii. 21. So ſay I, thou that cenſureſt or rebukeſt another, condemneſt thou not thyself? Willyour rebukes ever do good to others, whilst you allow inyourſelves whatyou condemn inthem ? And as theſe reproofs, and cen-
fures cando them no good, ſotheydo you much evil, by reafonofthem you are αυτοκατακριτοι, ſelf-condemned perfons ; and out of your own mouthsGod will judgeyou. For you need no other witneſs, than yourſelves in this cafe. Your own tongues will fall upon you. Your cenfures and reproofs of others, will leave you without plea, or apology, if you look not toyour lives with greater care. Andyet will you be careleſs ſtill? Fearyou notthe difpleaſure ofGod ? Nor the wounding anddiſquietingyour own confciences ? Surely, theſe thingsare ofno light valuewithyou, ifyou be Chriſtians indeed.
Thirdly, You are yet further engaged topractical holineſs upon the account of your brethren, who are not a little concerned, and intereſted therein. For if, through the neglect ofyour hearts, your lives be defiled and polluted, this willbe thrown in their faces, and many innocent and upright ones, both reproached, and grieved upon your account. This mifchievous effect holyDavid earnestlydeprecated, Pfal. lxix. 5, 6.
" OGod, thou knoweſt myfoolishness, andmy fins are nothid "from thee; let not them that wait on thee, O LordGod of " hoſts, be ashamed for myfake. Let not them that feekthee, " be confounded for my fake, OGod of Ifrael," q. d. Lord,
thou knoweſt what a weak and foolish creature I am. And howapt tomiſcarry, if left to myſelf, and ſhould I, through my
foolishness, act unbecoming a ſaint; how would this ſhame the faces, and fad the hearts ofthy people! They will be as men confounded at the report ofmy fall. The fallofone Chriſtian, is matter of trouble and ſhame to all the reſt ; and, when they ſhall hear the ſadand unwelcome news ofyour fcandalous mifcarriages, (which will certainly be the effect ofaneglectedheart andlife) they will say as David concerning Sauland Jonathan, " tell it not inGath, publiſh it not in the ſtreets ofAfkelon,"
c. Or as Tamar concerningAmnon, " andwe, whither ſhall " we cauſe our ſhame to go ?" And for them, they ſhall be as
fools in Iſrael. Thy looſe and careleſs life will cauſe them to eſtrange themſelvesfrom thee, andlookſhy uponthee, as being
80 The Fountain of Life. SERM . XLII. aſhamed to own thee, and canst thou bear that ? will it not grieve and pierce your very hearts to fee a cloud of ſtrangeneſs and trouble over the countenances of your brethren ? To ſee yourſelves diſownedand lightly eſteemed by them ? This very confideration ſtruck a great favourite in the Perſian court to the veryheart. * It wasUſtazanes,whohadbeen governor toSapores inhis minority. And this man for feardenied the Chriſtian faith; and complied with the idolatrous worſhip of the king. Andoneday(faith the hiſtorian) fitting atthe court-gate, hefaw
Simon, theaged archbishop of Seleucia, drawing along to prifon, for his conſtancy in the Chriſtian faith, and thoughhe durſt not openly own the Chriſtian faith he had bafely denied, and con-
feſs himselfa Chriſtian, yet hecould not chuſe but riſe, and expreſshis reverence to thisholy man, inareſpective and honour-
able ſalutation : but the zealous good man frowned upon him, and turned awayhisfacefrom him; as thinkingfuch an apoftate unworthy of the leaſt reſpect from him; this preſently ſtruck Uſtazanes to the heart, and drew from hin many tears and
groans ; and thus hereasonedwith himſelf: Simon will not own me, and can I think but that Godwilldiſclaim me, when I appear before his tribunal ? Simon willnot speak unto me, will not
fo much as look upon me,and can I lookfor ſo much as agood word or look from Jeſus Chriſt, whom I have ſo ſhamefully
betrayed, and denied? Hereupon he threw off his rich courtly robes, and put on mourning apparel, and profeſſed himself a Chriſtian anddied a martyr. O it is a piercing thing to an honeſt heart, to be caſt out of the favour of God's people. If you walk looſely, neitherGod nor his people will look kindly upon you.
Fourthly, and laſtly, Your very enemies engageyou tothis pure andholy life upon a double ground. You are obliged by them twoways, viz. as they are your boldcenfurers, andyour watchful obfervers. They cenfure you as hypocrites, and will you givethemgroundand matter for fuch a charge ? They ſay, only
your tongues are more holythan other mens, and ſhall they prove it from your practice? They alſo obſerve you diligently ; lieatcatch, and are highly gratified byyour miscarriages. your lives be looseand defiled,you willnot only be a shame to your friends, but the fong ofyour enemies. You will make
mirth in hell ; andgratifyall theenemies ofGod. This is that they watch for. They are curious obſervers of your goings. Andthat which makes them triumph at your falls andmifcar-
* Sozomen. lib. 2. cap.8.
SERM. XLII. The Fountain of Life. 81
riages, isnotonlythatdeeprootedenmitybetwixtthe two feeds, but becauſeallyour miscarriages andevils are ſomany abſoluti-
ons to their confciences, andjuftifications (as they think) of theirways and practices. For look, as your ſtrictneſs and holi-
neſsdoth, as itwere, caft and condemn them, as Noah, Heb. xi. 7. by his practice, condemned the world, their confciences Ay intheir faces, when theyfee yourholy andpure conversations. Itlays a damp upon them. It works upon their confciences, andcauſesmany smart reflections. So whenyou fall, you, as it were, abfolvetheirconfciences, looſe thebondsofconvictionyou
hadmade faſt uponthem, andnowthere is matter ofjoyputbe-
forethem.
Oh, ſay they, whatever theſe men talk; we fee they are no betterthan we. They cando aswe do. They cancozen and cheat for advantage. They can comply with any thing for their own ends; it isnot confcience,as we once thought, but mere ſtomach and humour, thatmade them ſo precife. And
oh, what afadthing isthis! herebyyouſhed foul-blood. You faſten the bonds ofdeath upontheir fouls. Youkill thoſe convictions, which, for any thing you know, might have made wayto theirconverſion. Whenyou fall, you mayrife again ; but they may fall atyour example, and never rife more. Neverhave agood opinion of the ways ofGod, or of his people anymore. Upon this confideration, David begs ofGod, Pfal.
v. 8. " Lead me, O Lord, in thy righteousness, because ofmy
" enemies ;" (or, as the Hebrew) my obfervers, make thy way ftraight before my face. And thus you fee how your very e-
nemies oblige you to thisholyand pure converſation alſo. Now put all this together, and ſee towhat theſe particulars willamount. Youhave heardhowGod theFatherhath engaged you to this purityof converſation, byhis deſignment of your
ſalvation; rewarded your obedience; his pleaſure in it; his promiſestoit; andhisgreatconfidenceinyou,thatyou will thus walk before him. The LordJeſushath alſo engagedyou thereuntoby hisdeath andfufferings, whereby you were redeemed from your vain conversations. The Spirit hath engaged you, bytelling you plainlyhowmuch you will grieveandwronghim, refift and quench him, if you do not keep yourſelves pure. Yea, you are obliged further, by yourselves ; your clear illu-
mination ; your high profeffion ; your many prayers and confeſſions; yourmanycenfures and reprehenfions ofothers; do all ſtrengthen your obligation to holiness. Yea, you areobliged further to this holy life, by the ſhame, grief, andtrouble, VOL. II. M
82 The Fountain of Life. SERM . XLII.
your looſe walking will bring uponyour friends; andthe mirth
it will make for, and miſchief it willdo to your enemies ; who, thereby, maybe made utterly to fall, where, it may be, you only have ſtumbled: who are justified and abſolved, (as before you heard),by your miscarriages. Andnow, what thinkyou of
all this ? Are you obliged or not, tothis purity of life ? Areall theſe bonds ſo tied, that you can get looſe, and free yourſelves at pleaſure from them ? Ifall theſe things are ofno forcewith you, ifnoneof theſe bonds can hold you, may it not be que-
ſtioned, (notwithstandingyour profeſſion),whether any ſpiritual principle, any fear ofGod, or love to Chriſt, be in your fouls
or no ? O you could not play faſt and looſe with God; if ſo, you could not, as Samſon, ſnap theſe bonds aſunder at your pleaſure.
Confid. 2. Secondly, As you aremore obligedto keep the iffues of life pure than others are, ſoGodhath given you greater afſiſtances and advantages for it,than others have. God hath not beenwanting to any in helps and means. Even the Heathen, who are without the goſpel, will be yet ſpeechleſs and inexcufable before God : But how much more willyou be fo ? Who,
beſides the light ofnature, and the general lightof the gospel, have, First, ſuch a principle put within you. Secondly, fuch patterns ſet beforeyou. Thirdly, ſuch an aſſiſtant ready tohelp you. Fourthly, so manyrods to quicken you and prevent your wandering : ifnotwithstanding all theſe helps, your life be ſtill unholy.
First, Shall men offuch principles walk as others do ? Shall we lament for you, as David oncedid for Saul, ſaying, " There
the ſhield of the mighty was vilely caſt away, the fhield of " Saul; as though hehadnotbeen anointed with oil." There thehonour of a Chriſtian was vilely caſt away, as though hehad
not been anointed with the Spirit ? " You have received an une- " tionfrom the holyOne, which teacheth you allthings," I John
ii. 20. another Spirit, far above that which is in other men, 1Cor. ii. 12. And as this ſpirit which is in you, is fitted forthis lifeofholiness, " (for ye are his workmanship, created inChrift "Jeſus to good works," Ephef. ii. 10.); ſo this holy ſpirit
or principle, infuſed into your fouls, hath ſuch a natural tendency to this holy life, that ifyou live not purely and ſtrictly, you must offer violence to your own principles, and new na-
ture. A twofoldhelp this principle affords youfor a life ofho- - lineſs .
1. First, it pulls you back from fin, as inJoſeph ; "How can " Ido this great wickedneſs, and fin againstGod?" And it alfo
SERM . XLII. The Fountain of Life . 83
inclinesyou powerfully to obedience. It is a curb to fin, and aſpur toholiness. It is impoſſible for all others to liveſpirituallyandheavenly, becauſe they have no new nature toinclinethem hereunto. And, methinks, it ſhouldbe hardfor you tolive carnally, andfenfually; and therein croſs thevery bent and tendencyofthe new creature, which is formed in you. How can you neglect prayer, as others do, whilft the Spirit, bydivine pulfations, isawakingand rouſingup yourſluggiſh hearts withfuch inwardmotions, and whiſpers, as that, Plal. xxvii. 8. " Seek my " face." Yea, whilſt you feel, (during your omiffions of duty),
ſomething within that bemoans itſelf, and, as it were, cries for food, pains and gripes you, like an empty stomach, and will not letyoubequiet, till it be relieved. How can you let outyour hearts totheworld, as other mendo ; whenall that while your
ſpirit is reſtleſs, and akes like a bone out ofjoint ? Andyou can neverbeateaſe, till you comeback toGod, and ſay, as Pfal. cxvi. " Return to thy reſt,O my foul." Isit not hard, yea, natural . ly impoſſible to fix a ſtone, and make itabide in the fluid air ? Dothnot every creature, in a reſtleſs motion, tend to its proper
centre, anddefire its own perfection ? Sodoth this new creature alſo. You see how the rivers in their courſe will not be checked, but bear down all the obstacles in their way, etfeavior ab obice ibit ; a ſtop doth butmake them rage the more, and run the ſwifter afterwards. There isa central force in theſe natural motions, which cannot be ſtopped. And the like mayyou obſerve, in the motions of a renewed foul, John iv. 14. " It ſhall be in him as a well of "water ſpringing up." And is it not hard for you to keep it down, or turn its courſe ? Howharddid Jeremy and David find that work ? Ifyou do not live holy lives, you must croſs your ownnew nature, and violate the law that is written in your own hearts, and engraven upon your own bowels. To this purpoſe a late * writer ſpeaks ; Till you were converted, (faith he),the fleſh was predominant, and therefore it was impoſſible
for you tolive any other than a fleſhly life; for every thing will act according to its predominant principle. Should you not therefore live a ſpiritual life ? Should not the law of God writ-
ten in your hearts, be legible inyour lives ? O ſhould not your lives be according to the tendency of your hearts ? Thus he : Doubtless this is no ſmalladvantage to practical holiness. But, Secondly, Besides this principlewithin, you have no ſmall afM 2
*Mr. T. Mall's Exhortation to holy living,
1 The Fountain of Life. 84 SERM . XLII.
ſiſtance for the purityoflife,by theſe excellent patterns before you. The path ofholiness, is nountrodden pathtoyou . Chrift and his ſervants have beaten itbefore you. The life ofChrift isyour copy, and it is a fair copy indeed, without ablot, Oh ! what an advantage is this, todraw allthe lines ofyour actions, according to his example ! This glorious grand example, isof-
ten preſſed uponyou for imitation, Heb.xii. 2. Looking toJesus, hehath left you an example, that yeſbould tread in his steps, 1 Pet. ii. 21. His life is a living rule to hispeople ; andbefides Chriſt's example, (for you may ſay,who can live asChrift did? his example is quite above us) youhave a cloud ofwitneffes. Acloud for its directive uſe,andtheſe men oflike paf
ſions, temptations, and conſtitutions with you ; who have gone beforeyou in exemplary holineſs. TheHolyGhoſt (intending thereinyour ſpecialhelpandadvantage)hath ſetmany induſtrious pens to work, towrite the lives ofthe faints, and preferve for your uſe, their holy ſayings, andheavenlyactions. Hebidsyou " take them for an example," James v. 10. Oh! whatexcel lent men are paſſed onbefore you ! what renownedWorthies have led the way ! Men, whoſe conversations were in heaven, whilst they tabernacledon earth. Whilst this lower worldhad their bodies, the worldabove had their hearts, and their affections. Their actions, and their deſigns were all for heaven, Men that improved troubles and comfort; loffes and gains ;
ſmiles and frowns, and all for heaven. Men that did extract heaven out of ſpirituals, out of temporals, out of all things ; theirhearts were full ofheavenly meditations, their mouths of heavenly communications,and their practices of heavenly inclipations : Owhat ſingular help is this ! Where they followed Chrift, andkept theway, they are propounded for your imitation; and where anyof them turned af.de, you have amark
fet upon that action, for yourcaution andprevention. Doth any ſtrange or unusual trial befal you, in which you are ready to ſay with the church, Lam. i. 12. "Was there ever any for- " row like unto my forrow ?" Here you may fee "the fame
" affliction accomplished inyour brethren," 1 Pet. v. 9. Here is ſtore of good company to encourage you. Do the world andthedevil endeavour to turn you fromyour duty, by loading itwith ſhameful fcoffs, orfufferings? Inthis cafe you may look to Jeſus, who deſpiſed the ſhame; and to your brethren, "who countedittheirhonour to be dishonoured for the name
" of Chriſt *," as the original ofthe text, Acts v. 41. maybe
* Οτι υπερ τε ονοματος αυτά κατηξιώθησαν ατιμασθήναι
SERM. XLII. The Fountain of Life. 85 tranflated. Is it adiſhonour to thee, to be ranked with Abraham, Mofes, David, and fuch as were the glory ofthe ages they
livedin ? Art thou at any time under a faint fit ofdifcouragement; and ready todeſpondunder anyburden ? Oh howmay-
eſt thou be animated by fuch examples, when fuch a qualm comes over thy heart ? Some ſparks of their holy courage cannot chuſe but ftealintothy breast, whilst thou confidereft them. Inthem, Godhath ſetbefore thee the poſſibility ofovercoming all difficulties, thou ſeeſt men of the fame mould,who had the fame trials, diſcouragements and fears, that now thou haft, and yet overcame all. How is thy unbelief checked, when thou
tayeſt, Oh ! Ishall never reach the end, I ſhallonedayutterly periſh ! Whydoſt thou ſay fo? Why may not fuch apoor creatureasthou art, be carried through as well as they ? Had not theythe fame temptations and corruptions with you ? Were theynot all troubled with anaughtyheart, an enfnaringworld, andabufy devil, as well as you ? Alas ! when they put on the divine, they did not put off the human nature ; but complain-
ed, and feared, as you do, and yet were carried through all. O what an advantage have you this way ! They that first truſted in Chriſt,had not fuch helps as you. You ſtandupon their ſhoulders. You have the benefit of their experiences. You that are fallenintothe last times, have certainly the beſt helps to holiness ; and yet, will not you live trictly and pure-
ly? Will you put onthe name and profeſſion ofChriſtians, and yetbelofty inyour ſpirits; earthly inyourdeſigns; neglectiveof duty; frothy inyour communications ? Pray, from which ofall
the faints did you learn tobe proud ? Did you learn that from Chrift, or any ofhis ? From which ofhis faints did you learn to beearthly and covetous,paſſionate or cenforious,over-reaching
and crafty? Ifyou have read of any ſuch evils committed by them,haveyou not alſo readoftheir shame and forrow, their repentanceandreformations ? Ifyou have found any fuchblots in
their lives, itwas left there defignedly, to prevent the like in yours. O what an help to holiness is this !
Thirdly, And this is not all. You have not onlya principle withinyou, anda patternbefore you, but you have alſo an om
nipotentaſſiſtant tohelp, and encourageyou throughout your way. Are you feeble and infirm ? and is every temptation,
eventhe weakeſt, ſtrongenough to turn you out of theway of yourduty ? Lo, Godhath ſent his Spirit to help your infirmities, Rom. viii. 26. no matter then how weak you are, how
manyand mighty your difficulties andtemptations are, as long
86 The Fountain of Life. SERM . XLII.
as youhave ſuch anaſſiſtant tohelpyou. Great is your advantage for a holy life this way alſo. For, (1.) First, When atemptation to ſin preſſes ſore upon you, hepleads with your confciences within, whilſt Satan is tempting without. How often hath he brought ſuch ſcriptures to your remembrance, at the very opportunity, as have ſaved you out ofthe temptation ? Ifyou attend his voice,youmay hear ſuch a voicewithin you, as that, Jer. xliv. 4. " O do not this abomi- " nablethingwhich I hate ! " What mighty ſtrivings were there
in the heart ofSpira, as himself relates ? He heard, as it were, avoice within him, ſaying, Do not write, Spira, do not write. To this purpoſe isthat promiſe, Ifa. xxx. 20, 21. " Thine eyes " ſhall behold thy teachers, and thine ears ſhall hear a word
"behind thee, ſaying, This is the way,walk ye in it ; whenye " turn to the right-hand, and whenye turn to the left." Here you have a two-fold help to holineſs, the outward teaching of
the word, ver. 20. and the inward teachings of the Spirit, ver. 21. He ſhall ſay this is the way, whenye are turning aſide to the right-hand, or to the left. Alluding to a ſhepherd, faith one, whodriving his ſheep before him; whiſtles them in, when hefees them ready to ſtray.
(2.) Secondly, When ye walk holily and cloſelywithGod in your duties, and the Spirit encourages you to go on, by thoſe
inward comforts, ſealings, and joys, you have from him at ſuch times; how often does he entertain your fouls in public ordinances, in private duties, with his hidden Manna, with marrow and fatneſs, with incomparable and unspeakable, comforts, and all this to ſtrengthen you in your way, and encourage you to hold on ?
(3. ) Thirdly, When you are indiſpoſed for duties, and find your hearts empty and dry, he is ready to fill them, quicken and raiſethem; ſo that oftentimes the beginnings and endof
your prayers, hearing, or meditations, are as vaſtly different, as ifoneman hadbegun, andanother endedthe duty. O then, what aſſiſtances for a holy life have you ! Others indeed are
bound to reſiſt temptations, as well as you; but, alas, having
no fpecial aſſiſtance from the Spirit, what can they do ? Itmay be, they reaſon with temptation a little while, and in their own
ſtrength refolve againſt it; buthow eaſy a conqueſt doth Satan make, where nogreater oppoſition is madetohim, than this ? Others are bound tohear, meditate, and pray as well as you ; elſe theneglect of thoſe duties would not be their ſin : But,
alas, what pitiful work do they make of it ! being left to the hardneſs andvanity of theirown hearts ; when you ſpreadyour
SERM. XLII. The Fountain of Life. 87
fails, you have a gale, but they lie wind-bound, heart-bound, and candonothing ſpiritually in a way ofduty.
Fourthly, and laſtly, to mentionno more, You have a further advantage to this holy life, by all the rods ofGod, that are at anytime upon you . I might ſhew you in many particulars, theadvantages this way alſo, but I ſhall only preſent theſe three
to your obſervation at this time.
First, By theſe you are clogged, to prevent your ſtraying and wandering. Others maywander even as far as hell, andGodwill not ſpenda ſanctified rod upon them, to reduceor ſtop them; but
faith, " Let them alone," Hof. iv. 17. But ifyou wanderoutof theway of holiness,he will clogyou with one trouble or other,
tokeep you within bounds, 2 Cor. xii. 7. " Leſt I ſhould be " lifted up, a thorn in the fleſh; a meſſenger of Satan, was " ſent to buffetme." So David, Pfal. cxix. 67. " Before I was " afflicted, I went aſtray ; but now I have kept thy word." Afflictions are uſedbyGod, as thornsby husband-men, to ſtop
the gaps and keep you from breaking out of God's way, Hof.
ii. 6. " I will hedge up her way with thorns, and build a wall, " that ſhe ſhall not findherpaths." Adouble alluſion; 1. To cattle that are aptto ſtray, Iwillhedgeup thyway with thorns.
2. To theſea, which is apt to overflow the country, I will build awall to prevent inundations. HolyBaſilwas a long timefore-
lyafflicted with an inveterate head-ach, he often prayed for the removal of it ; at laſt, God removed it, but, inthe roomofit, hewas forely exerciſed with the motions and temptations of
luft ; which, whenhe perceived, he heartily defired his headach again, to prevent aworſe evil. You little know the ends and ules of many ofyour afflictions. Are you exerciſed with bodily weakness ? it is a mercy you are ſo ; and if theſe pains and infirmities were removed, theſe clogs taken off, you may with Bafil, wiſh for them again, to prevent worſe evils. Are you poor ? why, with that poverty God hath clogged your pride. Are you reproached ? with theſe reproaches God hath
clogged your ambition. Corruptions are prevented by your afflictions. And, is not this a marvellous help to holiness of life? Secondly, Byyour afflictions, your corruptions are not only clogged, but purged. By theſe God dries up and confumes that ſpring of fin, that defiles your lives, Iſa. xxvii. 9. " By this
66 therefore ſhall the iniquity of Jacob be purged; and this is " all the fruit totake away fin." God orders your wants to kill yourwantonneſs; and makes your poverty poiſon to your
pride. They are God's phyſic, to purge illhumours out of
88 The Fountain of Life. SERM. XLII. yourfouls. * " When they fallbythe ſword, and byfamine, " and by captivity, and by fpoil, it is totry them, and to purge " them, andto make themwhite ? " They are both purges and
lavatories to your fouls. Others have the fame afflictions that you have, but they do not work on them as onyou ; theyare
toyou as fire for purging, and water for cleanfing ; andyet, ſhall not your lives be clean ? It is true, (as one well obſerves upon thatplace ofDaniel), Chriſt is the only lavatory, and his bloodthe only fountain towash away fin: but, inthe virtue
and efficacy ofthatblood, ſanctified afflictions are cleanfers and purgers too.
Acroſs without a Chriſt never made anyman better, but, with Chrift, faints are much thebetter for the croſs. HathGod been(as itwere) ſo manydays and nights a whitening you, and yet is not thehue of your converſation altered ? Hath he put you ſo manytimes into the furnace, andyet is not your drofs
feparated? The more afflictious you have beenunder, the more aſſiſtance you have had for this life ofholineſs.
Thirdly, By all your troubles, God hath been weaning you from the world, the lufts, loves, and pleaſures ofit ; anddrawing out your fouls to a more excellent life and ſtate than this. He makes your forrows, in this life, give a luftre to the glory ofthe next. Whoever hath, be sure you ſhall have no reft here; and all, that you may long more ardently for that to come. He often makes you groan, " being burdened, tobe " cloathed with your houſe from heaven," 1Cor. v. 4. And yet will you not be weaned from the lufts, cuſtoms, and evils of
it? O what manner of perſons ſhould yoube for heavenly and holyconverſations ? You ſtand upon the higher ground. You have, as it were, the wind and tide with you. None are af-
fifted for this life as you are. Put all this together, and fee what this fecond argument contributes towards your further
conviction, and perfuafion to holiness of life. Have you received a fupernatural principle, fittingyou for, and inclining you to, holy actions, refifting and holding you back from fin ? HathGodalſo ſet before you ſuch eminentpatterns toencou-
rage, and quicken you, in your way ? Doth the Spirit himself ſtand ready,fo many ways, to afſiſt and help you in alldifficulties, and hath God hedged up the way of fin, with the thorns ofaffiction, to preventyour wandering, andyet will you turn afide? Will you offer violence to your own principles, and new
nature ? Refuſe to followfuch leaders as have beatentheway
* Dan. xi . 33, 34, 35-
SERM. XLII. 89 The Fountain of Life.
beforeyou ? Reſiſt, or neglect thegracious aſſiſtancesofthebleſſed Spirit, which he offers you in every need, and venture upon fin, thoughGod hathhedged up yourway with afflictions ?Ohowcan you do fuch great wickedneſs, and fin againſt ſuch grace as this !
Methinks, I need ſay no more to convince you how much you are concerned to keep the iſſues oflife pure,none being fo much obliged to it, or aſſiſted for it, as you are. ButwhenI remember thatJoaſh loft the compleat victory over the Syrians, becauſehe ſmote not his arrows often enough upon the ground, 2 Kings xiii . 8. I ſhall level one arrow more at this mark : For, indeed, that cannever be enough preſſed, which can never be enough practised. And therefore,
Confid. 3. Thirdly, It will yet farther appear tobe your high concernment, to exalt holiness inyour converſations, becauſe of the manifold andgreat uſeswhich Godhath tomake of the viſibleholiness and purity ofyour lives,both in this world and that
to come. The uſes God puts the converſation-holineſs of his people in this world, are theſe, among others.
Firſt, To win overfouls to Christ, and bring them in lovewith religion. Practical holiness is a very lovely, attractive, and obliging thing. IftheHeathen could callmoral virtue verticordia, turn-heart, from that obliging andwinning power it exerciſes upon the hearts of men: iftheycould ſay ofit, that were itviſible tohuman eyes, all men would adore it, and fall in love with it ; how much rather may we ſay ſo of true holiness, made viſible in the lives of faints ! This is the turn-heart indeed. makes the fouls of men tocling and cleave tothe perſons in whom it is ; as it is prophefied, Zech. viii. 23. of the Jews, whenthey ſhall be called (which ſhall be a time of great holi-
nefs) " in that day, ten menout of all languages ofthe nations " ſhall take hold of the ſkirt ofhim that is a Jew, faying, we " willgo with you, for we haveheard thatGod is with you."
Somuch ofGod as appears in men, ſo much drawing excellencythere is inthem. And this is the apoftle's argument, 1 John i. 3. " That ye may have fellowship with us." Why, what is there in your fellowship to invite men to you? " Truly our " fellowship is with the Father, and withhis Son Chriſt Jeſus." Whocan choose but covet their company, that keep company
everyday withGod ? Great is the efficacy ofviſible holineſs to work upon the hearts of men; either as a concauſe, working in
fellowship with the word, or as a ſingle inſtrument, working
folitarilywithout theword.
WhereGod is pleased to afford thewordunto men, there the VOL. II . N
90 SERM. XLII. The Fountain of Life. practical holiness offaints is offingular use, to aſſiſt andhelp it in its operation upon the hearts of men. When the lives of Christians fentibly exhibit that to the eyes ofmen, which the gofpel doth to their cars ; when ſo we preach, and fo ye believe
and live ; when we draw by our doctrines, andyou draw with us by our examples,whenwe hold forth the word of lifedoctrinally, and you hold it forth practically; as Phil. ii. 16. Where is the heart that can fſtand before us ? O ! whenthe plain
and powerful gospel pierces the ears of men, and, at the fame time, the viſible holiness of profeſſors ſhines ſofullin their faces,
that they must ratherput out their own eyes, or elle be forced to acknowledge, that God is in you of a truth; then it will work topurpoſe uponfouls. ThenwillChriftfee ofthe travail ofhis foul daily .
Yea, ifGoddeny the word to men, yet this practical holineſs I am fpeaking of, may be to them an ordinance for converfion. This way, fouls may be won to Christ without the word, as the
apoſtle ſpeaks, 1 Pet. iii. 1. Though pulpits ſhouldbe filent, and viſion fail; yet, ifyou would thiswayturn preachers, if your lives may but preach the reality, excellency, and ſweet-
neſs ofJefus Chriſt, and his ways ; and, ifyou would this way preach down the love ofthe world, and let men fee what poor
vanities theſe are; andpreach up the neceffity andbeautyofholineſs ; furely you, evenyou, might be honoured tobringmany fouls to Chrift , to turn many to righteousness, and cauſemany tobleſs God, onyour behalf, in the day ofviſitation. This is the uſeGod hath for the holiness and purityof your lives, and doth not this engage you ſtrongly to it ? What, notwhen it may prove themeans of eternal life to others ? Surely, if you have
any bowels ofmercy in you, you cannot hide from others that whereby they may be ſaved. How canyou instead ofholding
forth the word oflife, (which isyour manifeft duty) viſibly hold
forth the works ofdeath before men ? Haveyou been beholding to others, and ſhallnone be beholding to you for help towards heaven ? Dare you fay, let others ſhift as well as they
can, findtheway toheavenby themselves iftheycan, they thall have no benefit by your light ? Ifyou be Chriſtians, you are
Chriſtians of a different ſtamp and ſpirit from all thoſe we find
defcribedin fcripture. Should not you rather ſay as the Lepers did, 2 Kings vii. 6. " Do we well to hold our peace," whilft
Others are periſhing?.Shall the lips ofministers, audthe lives of Chriflians,beboth filencedtogether ? Shall poor finners neither hear anythingfrom us, norfee anything from you, that may
help them to Chrift ? The Lord have mercy then upon the
SERM . XLII. The Fountain of Life.
poor world, and pity it, for its cafe is defperate. O put on, as the elect ofGod, bowels ofmercy. Destroy not, by the loofe neſs ofyour converſations, ſo many fouls ; for your ſcandalous miſcarriages are like a bag ofpoiſon put into the ſpring, which ſupplies the whole city with water .
Secondly, Another use Godhathfor it, is to recover andfalve the credit ofreligion, which by the apostacies of hypocrites, and Scandalous falls of careless Chriftians, is wounded, and exposed
tocontempt. Much reproach by this means isbrought upon religion, andhow ſhall that reproach be rolled away, butby your ſtrictneſs and purity ? By this the world mustbe convinced that all are not fo. Though some be ablot to the name of Chrift, yet others are his glory. The more others flur and difgrace re-
ligion, the moreGod expects you tohonourand adorn it. I'remember Chryfoftome brings inthe perfecutors ſpeaking to two renowned martyrs, after this manner, Nonne videtis alios veftri ordinis hoc feciffe ? (i. e.) Why are you ſo nice andſcrupulous ? Seeyou not that others ofyour rank and profeffionhave done theſe things ? To which they returned this brave anſwer, Nos hacpotiffimum ratione viriliterftabimus, (i. e.) have they done
it? For thatvery reaſon we will ſtandit out like men, and will neveryield to it. There is an holy Antiperiſtaſis in the zeal of a Chriſtian, which makes it, like fire, burn moſt vehemently in the coldeſt weather. If men make voidGod's law, therefore willDavid love his commandments above gold, Pfal. cxix. 127.
If there be many Pendletons among profeffors who willbetray Chrift andhis truth to fave their flesh ; God will have ſome Sanders to repair thatbreach,by their conftancyandcourage in ap-
pearing forthem. Thirdly, God makes use ofit for the encouragement ofhis minifters, who tabour amongyou. And indeed it is ofno ſmall uſe to refreſh their hearts, and ſtrengthentheirhands, in their pain-
fulwork: " Now we live (faith the apostle) ifye ſtand faſt in
" the Lord," I Theff. iii. 8. He speaks, as iftheir very life lay at the mercy ofthe people, becauſe ſo much of the joy and
comfortof it iswraptupin their repularity and ſtedfaftneſs. God knows what an hard providence his poor miniſters have, and
howmanydifcouragements attend them intheir work ; hearhow *oneofthemexpreſſes it,"Minifters would not be gray-headed " ſo ſoon, nor die ſo faſt, notwithstanding theirgreat labours, if
" theywere but ſucceſsful ; but this cuts to theheart, and makes " usbleed in ſecret, that though we do much, yet it comes to
nothing. Our work dies, therefore we die. Not so much N2 * Lockyer upon the Colofſians, p. 528 , 529.
92 The Fountain of Life. SERM . XLII.
1 " thatwe labour, as that we labour in vain: When our mini- " ſtry petrifies, turns hearts into ſtones, and theſe taken up
" and thrown at us, this kills us ; the recoiling of our pains " kills us. When our peace returns tous, whenwe ſpend
" our ſtrength to make men more nought than they were; " this wounds our hearts : Which ſhouldbe confidered by fin-
ners, tokill one's ſelf, and one's miniſter too, which would " ſave them; what a bloody condition is this ? † Every drop
" that hath fallen from our heart and hand, from our eye-
" lids, and eye-brows, ſhallbe all gathered up, and put as mar- " ginalnotes by all our labours, and all put inonevolume toge- " ther, and this volumeput in your hands at the greatday, and
" openedleaf after leaf, and read distinctlyand exactly toyou."
Chriſtians, you hear our cafe, you see our work, now a little to chear our ſpirits in the midst of our hard and killing labours, God ſends us to you for a little refreshment, that, by beholding
your holy and heavenly converſation, your chearful obedience,
and ſweet agreement in the ways ofGod; we may be comforted over all theſe troubles, 2 Thef. i. 3, 4. And will you wound and kill our hearts too ? O what a cut will this be !
Fourthly, God hathfurther usefor holiness ofyour lives ; this ferves todaunt the hearts, and overawe the confciences ofhis, and
your enemies. And fometimes ithath hada ſtrange influence,
and effect upon them. There is a great dealof awful Majesty in holiness, and when it ſhines upon the confcience ofawicked man, itmakes him ſtoop, and do obeyſance to it. Which turns toa teſtimony for Chriſt and his ways before the world. Thus Herod was over-awedby the ftrict andholy lifeofJohn, he fear-
edhim, knowing that he was ajuſt and holy man,and obferved (or preſerved and ſaved) him.
That bloody tyrant was convinced in his confcience ofthe worth and excellency ofthat fervant ofGod, andwas forced
to reverence him for his holiness. So Darius, Dan. vi. 14, 18, 19, 20. What conflicts hadhe himself about Daniel, whom he had condemned ; his confcience condemned him, for condemning ſo holy, and righteous a perſon. " Then theking went " tohis palace, and paſt the night in faſtings ; neitherwere in- " ſtruments of muſic brought before him, and his fleep went
66 fromhim. Hegoes early in the morning to theden, and cries " with a lamentable voice, O Daniel, ſervant ofthe livingGod." How much is this for the honour of holiness, that it conquers
the very perfecutors of it ; and makes them ſtoop tothe meanest
* Lockyer, upon the Coloffians, p. 551.
SERM . XLII. The Fountain of Life. 93 ſervant ofGod ! It is faid ofHenry II. of France, that he was ſodaunted by the heavenly majeſty of a poor taylor that was
burnt before him, that he went home ſad, and vowed, that he would never be preſent at the death of fuch men any more.
When Valencethe emperorcame in perſon to apprehend Bafil, he fawſuch majeſty in his very countenance, that he reeled at the very fight ofhim; and had fallen backward to the ground,
had nothis fervant ſtept in to ſupporthim. O holiness, holiness, thou art aconqueror. So much, O Chriſtians, as you ſhew of it inyour lives, ſomuchyou preſerveyour intereſt intheconfciences ofyour enemies : caſt offthis, andtheydeſpiſeyou preſently.
Fifthly, and lastly, Godwill use the purity of your converſations, to judgeand convince the worldin the great day ‡. It is true, theworld ſhall bejudgedby the gospel, but your lives
ſhall alſo be produced as a commentary upon it; andGodwill not only thew themby the wordhow they ought to have lived, but bring forth your lives and ways to ſtop their mouths, by
ſhewing how others did live. Andthis I ſuppoſe is intended in that text, I Cor. vi . 2. " The faints ſhalljudgethe world, yea, " we ſhalljudgeAngels ;" that is, our examples are to condemn their lives and practices, as Noah, Heb. xi. 7. is faid tocondemntheworld by building the ark, i. e. his faith in the threat-
ning, and obedience to the command, condemned their ſupineneſs, infidelity and diſobedience. They saw him every day about that work, diligently preparing for a deluge, and yet were not moved with the like fear that he was; this left them inexcuſable : fo whenGod ſhall ſay in thatday to the careleſs world, didyou not fee the care, and diligence, theholy zeal, watchful-
neſs, and ſelf-denial, ofmy people,who lived among you ? How many times have theybeen watching, and praying, when you have been drinking, or fleeping! Was it not eaſy to reflect whenyou saw their pains, and diligence; have not I a foul to
look after as well as they ; a heaven to win or loſe, as well as they ? O how ſpeechleſs and inexcuſable will this render wicked men, yea, it ſhallnot onlybeused tojudge them,but angels alfo. Howmanyſhocks oftemptationshave poor faints ſtood ;whereas
† When therefore the faithful are faid to fit injudgment with Chriſt, it must be understood, not of any authorityand power of judging of themselves, but, (1.) Of that which is giventhem in
Chrift their lead. (2.) Of their approbation of the ſentence pronouncedby Chriſt. Apoc. xix. 1. (3.) Of their bearing witneſs by their miniſtry or converſation (against the wicked) andthe compariſon oftheir own lives with theirs, by which the juſtice of the
Judge ſhallbemanifeſt,
94 The Fountain of Life. SERM. XLII. they fell without a tempter ? They stood notin their integrity, though created in ſuch excellent natures ; how much then are you concernedon this veryaccount alſo, to walk exactly ! if not
instead ofjudging them, you ſhall be condemned with them.
And thus you feewhat use your lives and actions ſhall be put to; and are theſe inconfiderable uſes? Is the winning overfouls toGod a ſmall matter? Is the ſalving the honour, and reputa
tion ofgodliness, a ſmall matter ? Isthe encouraging the hearts, and ftrengthening the hands of God's poor miniſters, amidſt their ſpending, killing labours, a ſmall matter ? Is the awing of theconſciencesof your enemies, and judging them in the laſt day, a light thing ? Which oftheſe canyou call fo ? Othen, finceyou are thus obliged toholiness oflife, thus fingularly affifted for it ; and ſince there are ſuch great dependencies upon it, and uſes for it, both now, and in the world to come; fee that ye be holy in all manner of converfation, See that, " as yehave received Chriſt Jeſus the Lord, ſoye walk in
" him;" always remembring, that, for this very end, Chrift hath redeemed, or " delivered you out ofthe hands ofyour e-
nemies, that you might ſerve him without fear, inrighteouf. " neſs and holiness all the days ofyour lives," Luke i. 74, 75. And tohow little purpoſe will be all that I have preached, and
you have heard, ofChriſt, ifit be not converted into practical godliness ? This is the ſcope and defign of it all.
And now, Reader, thou artcome to the laſt leafof this trea tiſe ofChriſt, itwill be buta little while, and thou shaltcome to
the laft page or day ofthy life ; andthy laſt moment in thatday. Wo, to thee, wo and alas for ever, ifan intereſt in this bleſſed Redeemer be then toget. The world affords not a fadder fight, than a poor Chriſtleſs foul hivering uponthe brink of eternity. To fee the poor foul that now begins to awake out of its long dream, at its entrance intothe world ofrealities, to ſhrink back
intothebody, and cry, O Icannot, Idare not die. And then the tears run down. Lord, what will become ofme ? O what shall bemy eternal lot ? This, I ſay, is as fad a fight as the worldaf-
fords. That this may not be thy caſe, reflect upon what thou haſt read in theſe fermons; judge thyſelfin the light of them. Obey the calls ofthe Spirit in them. Let not thy flight and formal ſpirit, float uponthe furfaceoftheſe truths, like a feather upon pon the water; butgetthem deeply fixed upon thy ſpirit, by the Spirit ofthe Lord; turning them into life andpower upon thee; andſo animating thewhole courſe and tenor ofthy con. verſation by them, that it may proclaim to all that know thee, thatthou art one who eſteemeſt all to be but droſs, that thou mayſt win Chriſt .
THE METHOD OF GRACE
IN THE
GOSPEL - REDEMPTION .
THE EPISTLE DEDICATORY,
To the Worshipful JOHN UPTON, of Lupton, Esq ;
andthe most accomplished and virtuous Lady, bisdear Confort, the Author wishes Grace, Mercy, andPeace.
Honoured andworthy Friends, ITTwas a comfortableexpreſſion, which Ambroſe uſed in his fu-
neral oration, at the death ofTheodosius ; * " That though " he were gone, yet he was not wholly gone ; for he had left " Honorius, with others ofhis children, behind him, inwhom
" Theodofius ſtill lived." Your renowned and worthy ancestors are gone, yet (bleffedbeGod) they are not wholly gone ; whilſt the prudence, piety, and publicneſs oftheir ſpirits, ſtill lives and
flourishes inyou, the top branch of arenowned and religious family. It is a great truth, which Philo Judaeus recommends tothe obfervation ofall pofterity , " + That it is not a natural " defcent from the moſt honourable and illustrious progenitors,
66 nor the greatest affluence ofriches and pleaſures that makes a man eitherhonourable orhappy ;butthe inhabitation ofGod " inhis foul, as inhis temple, tho' (faith he) thoſe that never " taſted religion,norhave ſeenits glory, will not credit this af
* Theodosius tantus imperator receſſit a nobis, fed non totus receffit ; reliquit enim nobis liberosfuos, in quibus debemus eum ag-
nofcere. Ambrof, in obit. Theod.
+ Τους ήυμνασι την ευγένειαν ως μέγιςον αγαθεν ης μεγαλων αγαθων αιτιον, ο μέτριως επίζιμητεον, ει πρωτον μεν οιονται τος εκ παλαιοπλότων κι
παλαίενδοξων ευγενείς , μητε των προγονων αρ ων αυχέσι γενέσθαι. Βοληθειςγαρ ὁΘεος δια ημεροτητα κι φιλανθροπιαν κι παρ ημιν τεθ ιδρυ σασθαι , νεων αξιοπρεπεςερον επι γης εχ ευρε λογισμε κρείτίω ο γαρ ναςα γαλμάζοφορει το αγαθον, καν απισωσι τίνες των μη γευσαμένων σοφας n
χείλεσιν ακροις. Philo Judaas περι Ευγενειας, a book fit for the hands of allgentlemen, tranſlated by Laurentius Humphredus in hisexcellenttract de Nobilitate,
96 The Epistle DEDICATORY.
"" ſertion." "The foul which is filled withGod, (faith *Ploti-
nus) and brings forth thebeautiful fruits ofrighteouſneſs, this " is the truly noble foul :" Our new birth makes us more ho-
nourable than our natural birth, let our birthright dignities be whatthey will. The children ofnobles are,by nature, thechildren ofwrath, even as others : Omnis Sanguis concolor, allblood
is of onecolour: it is alltainted inAdam, and mingled together inhis poſterity. "There is no king, faith † Seneca, which roſe
not from a fervant; there is no fervant which roſe not from aking : theſe thingshavebeenblended, and toffed to and fro bya long variety."
But though the privileges ofnatural birth fignify nothing as to eternal falvation, yet in civil and political reſpects and conſiderations, thoſe that by birth, education, or eſtate, poſſeſs anhigher ſtation in the world, differ from the vulgar, as ſtars of greater magnitude and luſtre: their intereſt and influence are great in theſe things, andthe welfare ofkingdoms † greatlydepends upon them.
It is therefore a greatdeſign of the enemy ofmankind, to corrupt perfons of eminent rank and quality both in religion and morality ; and by their influence and example, to infect and poifon the whole body politic; and his ſucceſs herein, deferves to be greatly lamented and bewailed. Perſons of eminency are more eſpecially || obliged toſhun baſe and fordid
actions. Hierom profeſſed § he ſaw nothing defirable in nobili-
rinus. * Ψυχη πληρωθείσαθες γεννατο καλλος, γεννα τεν δικαιοσυνην. Plo-
† Neminem regem non exfervis eſſeoriundum, neminemfervum non ex regibus : omnia ifta longa varietas mifcuit, etfurfum deorfumfortuna verſavit . Sen. Ep. 44. Who manages the reins ofgovernment, who is preſent at, and prefides over, both private and public matters, but perſons of eminent rank and quality ? Who moderates in the ſenate, preſides in courts, commands athome and abroad ? Chief men and nobles ſurely. Who commands and countermands, acts and overacts, manages and canvaſſes all affairs, who makes laws and reſcinds them, whogoverns the ſtate in time ofpeace, and commands the forces intime of war, but greatmen and nobles ? No wonder thatthe management of
publicaffairs be committed to him, who both by perſonal merit and
renown ofhis ancestors hath recommended himſelf to thegood report and eſteein ofmankind. Laurent . Humphred. on Nobility . In maximafortuna, minima eft licentia. Saluft. § Nihil aliud video in nobilitate appetendum, nisi quod nobiles
quadam
The Epistle DEDICATORY. 97 ty, except this, that ſuch perſons areboundby a certainkind ofneceffity, not to degenerate from the probity, or ſtain the glory of their ancestors. But alas ! how many in our times, havenotonlyexpoſed Chriſtianitytocontempt, but obſcured * theglory of their ownfamilies, andthekingdom inwhichthey had their birth andbreeding; ſo that if you will take right marksofyour way toheaven you will have little direction from thoſe ofyourown rank, but as † mariners take their direction at fea,by looking up to theheavens, fo muſt you. In this general corruption it is veryhard toeſcapeinfection ; (many as Salvian complained) ‡ are compelled tobe evil, leſt they ſhould be accountedvile, and incur theoffence ofGod, to avoid the flights andcenſuresof men. Although there is no more reasonwhy theyſhouldbe offended at the rational and religious pleaſures, you, and other pious gentlementake inthe ways of godliness, thanthere is, that you should envythe ſinful pleaſures theytake intheways of wickedness. It was an excellent apology, that Tertullian made for the Chriſtians ofhis time, against theGentiles, " Wherein (faith ( he) do we offendyou, if webelieve "thereare other pleaſures ? Ifwe will not partake with you in
yourdelights, it is only ourown injury: we reject your plea- " fures, andyou are not delighted with ours."
Butbyhowmuch the infection ſpreads and prevails among
quadam neceffitate conftringuntur, neab antiquorum probitate dés generent. Hieron. * Godgrant that the end propoſedmaybe obtained, that the ancientand truly venerable nobility may at length return, whoby the honour of prudence and knowledge, and luftre of renowned deeds, mayobſcure the fame ofprogenitors, and quite remove andwipe off
the ſtain brought on its auguſt name. Humph. on Nobility .
† Inthe ſame manner, you ought to ſeek the path of life, that themariners at ſea ſeek thedeſigned courſe for their ſhips, who, if they obſerve not ſome luminary in the heavens, ſteer but an uncertaincourſe, but whoſoever is reſolved tokeep in the right path of
life, muſt not look down to the earth but to heaven; and (to ſpeak
more plainly) he ought not to follow men butGod; therefore if thou wouldst always keep thine eyes fixed on heaven, and obſerve the fun whence he ariſeth, andtake him as thy guide, thy feet of themſelves will keep ſtraight in theway. Lactant. lib. 1. c. 8. †Malleffe countur ne viles habeantur. Salv.deGubernat. § Quo vos offendimus fi alias præfumimus voluptates ?fi oblec tarinolumus, nostra injuria est : reprobamus quæ placent vobis, Recvosnoftradelectant. Tertul.Apolog. adv. Gent. VOL. II.
98 The Epistle DEDICATORY. thoſe of your order, by ſo much the more we have reaſon tova
lue you, and all thoſe that remain found anduntainted, both in religion and morality, as perſons worthy of fingular reſpect and honour : and bleſſed be God there is yet a number of fuch left.
Sir, It was a ſpecial happiness, which Chryfoftom earnestly recommended to perſons of quality, that they would fo order their converſations, that their parents, might rather glory in them, than they in their parents ; "Otherwise (faith * he) it is
" better to rife tohonour, from a contemptible parent, than to 66 becontemptible from an honourable parent ;" but bleſſedbe God, you and your worthy ancestors, mutually reflect honour uponeachother.
HadGod fufferedyou to degenerate, as many do, it would have been but a poor confolation to havefaid, My progenitors were men of honour, the love and delight of their country. This, as † one excellently expreſſeth it, would be the fame thing, as if one that isblind himself, ſhould boaſt what a ſharp
and piercing fight his father had; or one that is lame himself, ſhouldglory inthoſe feats ofactivityhis grandfather performed; but God (to whoſe bounty therefore you are doubly obliged) hath made you the inheritor oftheir virtues, as well as of their
lands, andtherein fulfilledmany thousand prayers, which have beenpoured out toGod upon your account. But I must forbear, leſt I provoke others to envy, and draw upon myſelfthe
fufpicion of flattery. What hath been already faid, may ferve for a fufficient reaſon of this dedication. I know the ‡ agreeableness of fuch difcourſes, to the pious diſpoſitions ofyour
fouls, is of itſelf fufficient to make it welcome to you. It is a treatise of Chrift, yea, ofthe method ofgrace, intheapplicati-
* Melius eft de contemptibilifieri clarum, quam de clarogenere contemptibilem effe, Chryfoft. in Mat. 4. Necfieri poteft quin hunc comitetur ignobilitas etiamfi vel avis, velproavis natusfit vita in culpatis, qui ab eorumftudiis alienus eſt,ſequelongiſſime tum dictis, tumfactis a nobilitate disjungit .
†What profit is the ſharp-fightedneſs ofancestors to the offspring, which is deprived offight ? What help can it give the man that is dumb, for attaining the power of ſpeech, that his parents andgrand-
fathers had the voice of orators ? In like manner,juſt parents cannot help their unjuſt children; nor the temperate, thoſe who are luxurious : norat any rate, canthegood communicate goodneſs to