Divers practical cases of conscience satisfactorily resolved ... to which are added some counsels & cordials / by Joseph Alleine ...

CHAP. II. (Book 2)

A third Case of Conscience grounded upon the words of our Saviour. (Book 2)

John 8. 29. For I do alwayes those things that please him. (Book 2)

Qu. I. Is any man able in this life to come up to the Example of Christ in this, To do alwayes those things that please God?

Ans. In regard there is none that doth good and finneth not, and God is not, nor can be pleased with sin, no not in his own people, but most of all hates it in them, it cannot be that any man in this life should fully come up to Christs Example in this: yet may we come so far on towards it, as that not only in our immediate addresses to God, but in the general course of our lives, we may come to please God. Thus Enoch and Noah walked with God: i. e. in their general course they walked so as to please God, and approve themselves in his sight. Thus the meanest of actions if done by us as unto the Lord, as the Servants of Christ, have a promise of acceptance and reward, Col. 3. 22, 23, 24.

Q. II. How may we come in our measure to be followers of Christ in this, to do always those things that please God?

Answ. In order to this there is something necessary

with reference 1. To our Persons: 2. To our Prin∣ciples: 3. To our Practices, with reference to our Persons: and here it is necessary 1. That there be an alteration of our natures by renewing grace: for they that are in the flesh cannot please God, Rom. 8. 8.

These wild Vines must needs bring forth sowre grapes, Isa. 5. 4. The fruit that they bear (how specious and fair soever to the eye) is evil fruit, Matth. 7. 17. Where there is not a good treasure of grace in the heart, a man cannot in his actions bring forth good things, Matth. 12. 36.

Many enlightned sinners think by reading, and praying; forsaking some conscience-wasting sins, to pacifie God, and set all right: Mistaken souls, let me undeceive you: you begin at the wrong end, your first and greatest care must be, to get your hearts and natures changed and renewed by the power of converting grace: you labour in vain at the streams, while the fountain of corruption in the heart remains in its strength. You must not think it is with you as it is with a ruinous house, where the mending of here and there a little will make up all again; no, but the old building must be quite book down, and the foundation stone laid anew, in a sound repentance from dead works, and through conversion unto God. Till this be done you must know that God hath no pleasure in you, nei∣ther will accept an offering at your hand, Mal. 1. 10. as he doth from those that are his friends.

2. That there be the Acceptation of your persons through faith in Christ Iesus: For in him alone it is that God will be well-pleased, Matth. 3. last, so that without faith, interessing us in him, it is im∣possible to please God, Heb. 11. 6.

For the better understanding both these Parti∣culars, know that there are two Attributes of God to which you must bear a conformity, or else you cannot please him.

1. The holiness of God: for he is not a God that hath pleasure in iniquity; He heareth not sinners: The foolish shall not stand in his sight; He hateth all the workers of iniquity, Psal. 5. 4, 5. Iohn 9. 31. God can no more take pleasure in the unsan∣ctified, then we in swine or serpents.

2. The Iustice of God: for he will by no means clear the guilty, Exod. 34. 7. Could we have in∣herent holiness in us in our unpardoned state, yet justice could not but be infinitely offended while guilt lyeth unremoved: as you may see in Christ. For though he were perfectly holy, yet being under the guilt of our sins imputed to him, the severity of Gods justice broke out against him.

Now man being naturally an offence both to the holiness and justice of God, there must of ne∣cessity pass upon him in order to his pleasing God, this two-fold change.

1. The real change of Sanctification: I call this a real change, because by this there is a real change infusing of new qualities and dispositions, making him of proud humble, of carnal spiritual, and heavenly, &c.

2. The relative change of Iustification: I call this a relative change, because this is not a change in a mans nature, but in his condition, making him to stand in a new relation to the Law, with refe∣rence to which he was before guilty and condem∣ned: but now the Law pronounces the same man clear and acquitted; and this is not for any righ∣teousness infused into him, but for the satisfaction

and payment of another laid down for him: satis∣faction there must be, and a righteousness must be tendered, or else God cannot be at peace. We have nothing to pay, Luke 7. 42. Oh sinner! a∣way to Christ for it, Hide thee in the Clifts of that Rock; Run to the Fountain opened for sin and for uncleanness. Appear not before God but in the Robes of Christs Righteousness. He sends you to Jesus, as he did them to Iob, Chap. 42. the last. Go to my servant Job, he shall pray for you, him will I accept: Get out of your selves: fly to Christ, labour to be found in him; else all your endeavours in wrinsing and washing your selves will be to no effect.

2. With reference to our Principles. And here it is necessary that some corrupt principles be un∣learnt, and some holy principles. be received and retained.

Some corrupt Principles must be unlearnt. As 1. That it is enough if we serve God on the Lords day, and we may serve our selves all the rest of the week. Though God hath reserved one day in seven wholly for his immediate service, which is there∣fore in a peculiar sense called the Lords day, yet we must know that every day is his, and that he hath not allowed us one hour nor inch of time, but only for his service. Indeed he hath service of more sorts then one: but we must know that the business of our ordinary affairs, if rightly done, is a serving of the Lord Christ, Col. 3. 24. God is as truly served by you in the working days labour, as the Sabbath days rest, if you do it in a right manner and to holy ends.

There are a generation whose Religion is but a Sundays Religion, which they put on and off

with their Sundays Cloaths; and then they think God is fairly served for the week: although God knows, that little they do then, is but poorly done neither. Never think God will accept it at thy hands when thou livest six days to the world and thy self, for one that thou spendest for him. This shews thee to be under the unmortified power of self-love and not to be the Lords: for none of his, liveth to himself, Rom. 14. 7. You must re∣member that you are but to learn, upon the Sab∣bath, how to serve God all the week, and not think when the Lords day is ended his work is done.

2. That if God be served morning and evening it is enough, though we serve our selves the rest of the day: God must be served every day and all the day Prov. 23. 17. You must be serving him not only in your Fasts, but at your Meals; not onely on your Knees, but in your Cal∣lings.

Some think that if they keep up religious duties they may do what they list at other times: that if they be intermperate, lascivious, unrighteous, it is but to make even again with God at night, and all will be well. Like the whore in the Proverbs, that having made her offering was presently ready for new wickedness, Prov. 7. 14. as if she had paid off the old score, and might now boldly run upon a new. These are not the Children of God, but of Be∣lial.

Others think that though they may not serve the Devil at any time, yet giving God his dues morning and evening they may serve themselves the rest of the time. But in vain do they lay claim to God, who live more to themselves then they do

to him. This will be found horrible sacriledge to put off God but with the tenth. God is to be eyed, and served in all that you do; and this is that I drive at, that we may not divide our selves between God and the world; between his service and our own ends, and so put off him with a par∣tial service, but that we may do all in obedience to him, and we may be intirely the Lords. That he in all things may be glorified by us, and we may not lose our Reward.

2. Some holy Principles must be received and retained. As

Pr. 1. That the pleasing of God is our only Busi∣ness, and our highest Blessedness. First our only Bu∣siness: what is it that we call or count our Busi∣ness? 1. That is a mans Business which his liveli∣hood and subsistence depends upon. The Lawyer counts the Law his Business: And the Tradesman counts his Trade his Business; because upon this their livelihood and subsistence depends. Brethren, our whole depends upon the pleasing of God: Do this and do all: miss in this, and you marr all: please him and you are made for ever: if he be not pleased you are undone for ever. How careful is the selfish Courtier to please his Prince? how will he crouch and flatter? and if he can but di∣vine what will gratifie and please him, he thinks himself happy: And why? but because all his dependance is upon his Princes favour: Much more do we depend upon the favour of God. Blessed is the man whom he chooseth, Psal. 65. 4. In his favour is life, Psal. 30. 5. But wo to them that have God against them: these are perfectly miserable: Reprobate silver shall men call them, be∣cause the Lord hath rejected them, Jer. 6. 30. If the

Lord do but say to a man as he did to Moses, Thou hast found grace in my sight, and I know thee by name, Happy is that man. But if he thus say, I have no pleasure in thee, you may cover the face of that man, as they did Hamans, and carry him away: miserable must his end be if he so continue.

2. That is a mans Business which he hath his Stock and Talents for: If a Man be entrusted as a Stew∣ard or a Factour, his Business is to buy in the Com∣modities that are useful. Beloved, all our Time, Parts, Interests, Food, Rayment, and whatever Mercies spiritual or temporal, are the Stock wherewith God hath entrusted us, and all for his own use and service. And is it not a sad and fear∣ful case, that God should have so great a Stock going, as lies in the hands of all the Sons of Men, and yet have, (if I may so so speak) so little profit of it? I mean so little glory by it: That he should sow so much and reap so little; strew so much and gather so little? Is it not sad that men should have so much in vain? Hast thou health or wealth, and dost not use in for God, it is all in vain. Hast thou understanding, and yet improvest it but for contriving thine own affairs, and worldly de∣signs, thy reason and understanding are be∣come, in vain. Oh how wilt thou answer it, that thou hast had so great a stock in thine hands, and made so little improvement of it? It had been good for some men if they had never had a foot of Land, or an hours ease, if they had never had the understanding of men, because they have not u∣sed their Talents for God, and for the ends for which they were put into their hands.

3. That is a mans Business which his capacities do call for: It is a mans Business if in the capacity

of a Iudge, to do justice; or of a Servant to do his Masters will. Brethren, all your capacities do e∣vidence it to be your business to please God: you are his Friends, you are his Servants, therefore must please him well in all things, Titus 2. 9. His children, And therefore must set your selves to honour him, Malach. 1. 6. his Spouse, and there∣fore it is your business to please your Husband, 1 Cor. 7. 34.

4. That is a mans Business which he hath his maintenance for: If a man be maintained in the place of a Schoolmaster, it is his Business to teach: if of a Souldier, it is his Business to fight. Beloved, do you not know at whose finding you are? And do you think God keeps so many servants to be idle, or to mind their own designs and pleasures? God hath cut you out every one his work: every man his hands full: So much work is to be done within door, and so much without door; so much towards God, towards your Neighbour, towards your own selves: that you have no time to be idle in. And you shall dearly reckon for it, if you will eat his Bread and will not do his work: And as pleasing God is our chiefest Business,

Secondly, So it is also our highest Blessedness: For mans happiness lies in Gods favour, Psal. 4. 6. Our happiness is in attaining the end of our being; and therefore the great quaery amongst the Philo∣sophers still was, What was the end; or the happi∣ness of man. Now the true end of our Being is, that we may please God: for his pleasure we are and were created, Rev. 4. 11. And for this end also we were new created that we should yield our selves unto God, Rom. 6. 13. and being built up a spiritual house, should offer up to him spiritual sa∣crifice,

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acceptable through, Christ, 1 Pet. 2. 5. This is the end of our Redemption that we should serve not our selves but him, in holiness and righteousness all the days of our lives, Luke 1. 75. And that we should not henceforth live to our selves but to him that died for us, 2. Cor. 5. 15. 'Tis the end likewise of our Iustification, that our consciences be∣ing purged we should acceptably serve the living God. In a word, 'tis the end of our Glorification, that being translated into Heaven we should per∣fectly please God, and serve him night and day is his Temple, Rev. 7. 15. and 22. 3. So that the plea∣sing of God is the whole end or whole happiness of Man, Eccles. 12. 13. And this will be clear, because We do then promote our selves most when we please God best: For by this you shall have this two-fold advantage.

First, You shall be the favourites of God. O glo∣rious promotion! Haman thought himself no little man when he was Abasuerus his right hand; and yet he was at length but preferred to the Gallows, Esther 5. 11. and 7. 10. But what shall be done to the man whom God delights to ho∣nour? Oh blessed is that man! wo to him that toucheth him: It had been better for him that a mil∣stone had been hanged about his neck, and he drowned in the midst of the sea then that he should offend such a one, Luke 17. 2. God is infinitely chary of his favourites. The apple of his eye is touched when they are injured, Zechariah 2. 8. Whosoever toucheth them shall not be innocent, Psal. 107. 15. God hath a blessing for those that shew them a kindness, Gen. 12. 3. He will render vengeance upon the ungodly for every hard speech they utter against them, Iude 15.

O man doth not thy soul say, Happy is the peo∣ple that is in such a case: will not thy condition be most Blessed when God shall be thus infinitely tender of thee, to take all the kindnesses done to thee as done to himself? Matth. 25. 45. and all the injuries done to thee as affronts to him∣self? Acts 9. 4. This is the happy Case of his Favourites.

Secondly, Every thing you do shall be found upon your account with God. Brethren, are you Belie∣vers, or are you not? Do you believe the Immor∣tality of the Soul, and the Life to come, or do you not? The ways of the most do declare them to be real Infidels, though professed Christians. If you think there be an eternal State to come, will it not be your highest wisdom to be providing for it, and laying up what possibly you can, that you may inherit it in the other world? Will not every wise man that knows he is shortly to be removed into another Country be careful to transport all that he can, that he may enjoy it at his coming? Beloved, if you do believe indeed that you must be for ever in another world, will it not be your best course to be doing that, the fruit whereof you shall enjoy for ever? Were not he a mad man that having but a very short term upon a Living, should yet go to building and planting there when he had Land of Inheritance to build upon? Infinite is the mischief that comes of self-seeking and self-pleasing. You are eternal losers by it: God will say, you have your reward, Matth. 6. 5. Something you may have in hand, but the eternal reward is lost. Brethren, I am ambitious for you, that what you do, you should do for ever: that all you do should meet you in the other world, and

that there you should reap the everlasting fruit of what you are a doing now. A wise Builder will build for ever, and not only that which shall last for a day or for a year. O that you would be wise Builders! Do all for God, and you shall have eternal advantage. Learn but this Lesson, to set your selves in all things to please God, and you will be promoting and advancing your selves in all that ever you do, always laying up a treasure in hea∣ven still adding to the heap. And O what riches will you come to, when by every day, and every hour, and every action you are gainers? For God will not let the least thing that is done for him, no not a cup of cold water go without an ever∣lasting reward, Matth. 10. 42. not your labour be in vain, 1 Cor. 15. 58.

Pr. 3. That when you have done all, if God be not pleased you have done nothing. Settle it upon your hearts, That all is in vain that is not done for God: when you do not please God you do not profit your selves. When men offer never so richly, and freely, if not in such a manner as is pleasing to God, all is but a vain oblation, Isa. 1. 13. If men will do more then ever God required, and be zealous in things that God hath not commanded, it is but in vain that they worship him, Matth. 15. 9. Beloved, so much time as you have lived to your selves you have lived in vain; because it was quite besides your end. O it is a heart-cutting conside∣ration to a tender Christian to think of this; that when his life is so short, and time so little in all, yet he must be fain to cut off so much! why man, so many hours must thou cut off from thy dayes, and so many years from thy life, as thou hast lived not to God but to thy self; They are all lost as to

the ends of life and time. If on repentance thou be forgiven, thou art not rewarded for them.

Beloved, You must count that you have lived no longer then you have lived unto God, Phil. 1. 21. To me to live is Christ. I should account I did not live, if I did not live to him: 'Tis the only em∣ployment of my life to serve him. I should not tell what to do with my life unless it were to spend it for him.

Christian, Thus thou must reckon; so much time as I have lived to Christ, so much have I lived; and so much as I have lived to my self, so much I have lost. 'Tis not the Man but the Beast that lives, while we live below our reason, which distinguishes the humane life from that of Bruits. Now while we live not to God, we live utterly below our reason it self; which is sufficiently dis∣covered in that God is the Author and End of Man. Doth not reason dictate that God should have the glory of his own work, and the Vessel should be to the Potters use? Doth any plant a Vineyard, or keep a Flock and not expect the Fruit or the Milk? 1 Cor. 9. 7. God hath made thee, O man, for himself, Prov. 16. 4. And hast thou the face of a man and dost not blush at this, to think that God should make and maintain thee in vain? If thou hast one grain of ingenuity thou wilt abhor the thought of this, that thou shouldst be in vain. Why, so much as thou art for thy self thou art for nothing. It may be thou livest a very busie life: but if thou actest not for God thou art all this while but busily doing nothing. Thou mayst sit down in the evening, and say, I have been all this day doing nothing. Thou wilt find

a blank in Gods Book for that day, nothing up∣on thine account: on this sad record, such a day spent and nothing done: God hath his Day-book and takes notice of all your carriages, how you rise and how you go forth to your labours, how you speak, how you eat, and whether you eye him and his glory in all, or look no higher then your selves. Luke 5. 5. We have been toyling all night and caught nothing. May not this be the sad complaint of many a man? I have been toyl∣ing all my life and yet I have done nothing; be∣cause what I did was not done unto the Lord. How would you take it of your servants, if com∣ing home in the evening, you should find every one of them minding their own business, and pleasure, and your work left undone? Is it not, sad, sirs, that so many hours and days should pass over us, and we no nearer our end then ever we were before? Your little Children are busie from morning to night, and yet all the while have been doing nothing: And so are you when you are but seeking your carnal selves, and not serving and pleasing God in what you undertake.

Pr. 4. That the favour all of the world can nothing stead you if God be not pleased with you, and by you. If there were any that could save you from his wrath, you need not be so solicitous to please him: but if he be not pleased we are all undone. Thou, even thou art to be feared and who shall stand when once thou art angry? Psal. 76. 7. Isa. 43. 13. When men have slight thoughts of Gods anger, and the fear and dread of him is not upon their hearts, no wonder if they be not careful to please him: you must be convinced, that the displeasure of God is the most formidable thing in the world, or else

you will never learn this great Lesson. Beloved, if you should please men, and all the world should be on your side, what would this avail while God is your enemy? If all men should bless you and speak well of you, what would this profit when God should rise up in judgment against you and condemn you? It is not at mans Bar, but Gods that you must stand: It is not at mens Votes that you must be cast or quitted. It will not go by most voices, but God himself is the Judge, Psal. 75. 7. In his Breast it is whether you shall live or die. If a man were upon a tryal for his life, what would it avail him that all his fellow prisoners, and the whole crowd about him were for him, when the whole Bench and Jury were against him? If your Lives and Estates were in question, to whom would you go to make your friend? the Iudge or the People? Sirs, be convinced that if God be against, you, tis as bad as if God and all the world were against you. For all signifies nothing with∣out him. Oh, whatever you do, study to get in and keep in with him. I tell you, the time is coming when the breath of men will signifie no∣thing: when their Commendation will do you no good. O man! though all the world should give thee their hands, and subscribe thy Certifi∣cate, it would signifie nothing in Gods account, or his Court. Many build their hopes for Heaven upon the good opinion that others have of them: But I tell thee man, though thou couldst carry Letters of commendation with thee when thou diest, and all the Ministers of the Gospel should give thee their Bene discessit, all would be no more then a blank paper; and he would not save thee a jot the soo∣ner, if he should find thee to have been but a se∣cret

hypocrite, a rotten-hearted Professor all the while.

Pr. 5. That God would not be pleased with you in any thing, except you make it your care to please him well in every thing. You will be one day a∣shamed, except you have respect to all Gods Com∣mandments, Psal. 119. 6. you have not a good con∣science, except it be your care in all things to live honestly, Heb. 13. 18. If Naaman must be excused in one thing, to bow in the house of Rimmon that he might not displease his Master, this is enough to spoil every thing, 2 Kings 5. 18. Some will needs keep Gods good will and the worlds too, and so will give both their turns; They will serve God at home, and conform to the world abroad; and it shall be a great thing indeed that they will not swallow, rather then lose the good will of men, especially great men. These men have two faces, and two tongues; the one for the good, and the other for the bad company that they come into. Some held two first principles, the one the com∣mon Fountain of all good (which is God,) and the other the cause of all evil, and they worship∣ped both the good principle for love, and the evil for fear: Just such a Religion are many among us now of. But let them know whoever they are, that while they grasp all, they lose all: For God will never own time-servers, nor men-pleasers for the Servants of Christ, Ephes. 6. 6. Gal. 1. 10.

3. With reference to your practices. And here as ever you desire to come up to this blessed life of doing always those things that please God, you must carefully follow these six Rules.

Rule 1. Look round about you to the whole latitude and compass of your duty. Great is the latitude of Christianity. The Commandment is exceeding broad, Psal. 119. 96. And many Professors do scarce look more then one way: but while they intensly mind one thing, they neglect another. It may be while they are taken up with the care of religious duties, they forget relative duties: Or they are careful of personal duties, but very remiss in the duties that they owe to the souls of their fa∣milies; Or they complain and mourn over their own sins, but lay not to heart others sins: It may be they are more punctual in their more immedi∣ate duties towards God, but are very negligent in their duties towards men; or they will spend much time for their souls, but do little lay to heart the case of the Church, and the misery of pe∣rishing souls that are round about them. Possible they keep the Sabbath strictly, and pray, and hear, and fear an oath: but in the mean time make little conscience of breaking their promises; passing ha∣sty and uncharitable censures; spending time vainly, being unprofitable in their discourse, Close handed to godly uses; suffering sin to go unreproved; letting out their passions at every petty cross: Ma∣ny will mind their duty to them that are within, and in the mean time are very short in their duties to them that are without. This is too common a case. Where is the Christian almost that seri∣ously bethinks himself, what might I do to win souls? It may be you will go into the com∣pany of the godly, where you may be edified, but when do you go to your poor neighbours, whom you see to live in a sinful state, and tell him of his danger, and labour to gain him unto Christ? yea,

so much is this great duty neglected, and out of fashion, that I am afraid many question whe∣ther it be a duty or no. As if you might let sin lie upon the soul of your Brother and yet be in∣nocent, Levit. 19. 17. If it were but his Oxe or his Ass that lay ready to perish, you would make no question but it were your duty to help him out of the ditch: And do you think in earnest, that you owe more to these, then you do to his soul? Is it to Ministers only, or to all Believers that Scri∣pture belongs, Prov. 11. 30. The fruit of the righteous is a tree of life, and be that winneth souls is wise? Surely the lives of too many Christians do speak the same language that Cain spake with his mouth, Am I my Brothers keeper? Gen. 4. 9. 'Tis true, God will have you keep every one with∣in the bounds of your proper stations, but so as to take occasions, yea to seek occasions as you are able to be doing good to others. Do you not know how to get within your poor neighbours? Carry an alms with you, do him a kindness, ob∣lige him by your courteous and winning carri∣age. Then I shall look to see the Kingdom of Christ flourish gloriously, when every one that professeth godliness, shall arise and take hold of the skirt of his neighbour. Oh see your neglects in this, Do not think it enough to keep your own Vineyard: Let your Friends and Neighbours have no quiet for you, till you see them setting in good earnest to seek after Heaven. Oh if you might bring in but every one his man to Christ, what a blessed thing were this! I lose my self in this Argument, but I am content to do so, this duty being so miserably neglected.

Too many live as if Religion lay all in praying

and hearing holy conference, and the like; forget∣ting that pure Religion and undefiled is this, to visit the Fatherless and the Widow in their affliction, Jam. 1. 27. The other should be so done, as that this should not be left undone. You make conscience of being just and true, and faithful; but do you not forget to win upon others by your kindness and affableness? as if it were not written in your Bibles; be pitiful, be courteous, having compassion one of another, 1 Pet. 3. 8. Say not, It is not my na∣ture; What doth grace serve for, but to correct the evils of your temper? Is not ours a Religion of self-denyal? Do not the Rules of our Religion enjoyn us, to be followers of whatsoever is lovely, and of good report, and may render Religion ami∣able to the world? Phil. 4. 8.

Rule 2: Vse a wise forecast, that every duty may fall in in its time and order; and every work may have its room. It is not enough to do Gods work, but it must be done in his order. That which in it self is good and necessary, may be so ill timed, as to become a sin. It is a duty to tell your Brother of his sin: but to rip it up in your passion, or to be retorting upon him when he is christianly admo∣nishing you is a sin. Your wordly business must not shut out Religion, nor religious Duties take you so up, as to neglect your callings. But every duty must have its place. But for the doing all in Gods order, Take these Five Directions.

Direct. 1. Begin at home in provoking to good: Why should God plead with you? Thou that teachest another teachest thou not thy self? Rom. 2. 21. Be an example of thine own rule, else the hypocrites charge will come in against thee. Mat. 23. 4. They bind heavy burdens, but will not

touch them with one of their fingers. Observe Gods order, Deut. 6. 6, 7. These words which I command thee shall be in thine heart. That must be our first care. And then having got our Lesson well our selves, we must then Teach it to others: And thou shalt teach them diligently to thy children, and tell of them when thou, &c. At least if thou hast not al∣ready attained it, be sure to learn with the first: and when thou pressest a duty, intend thy self first, and speak most to thine own heart.

2. In reproving evil: Otherwise thou wilt be branded for an hypocrite; Matth. 7. 5. First cast the beam out of thine own eye. We may not think as many do mistakingly, that we must not reprove another when we are guilty of the same sin. But we must in such a case be sure to cast the first stone at our selves. Be soonest angry with thy self, and more severe to thine own sins, then any others. 'Tis strange to see the great censoriousness of Profes∣sours to others, and how tender they are of their own corruptions, and impatient of reproof: Reader, fear and avoid this sin.

Direct. 2. Let God be first served. Let God have the first of thy thoughts, the first of the day, the first of thy strength: How heavily is God dis∣pleased with the prophane Priests, because they will serve themselves first with the Sacrifices before him, 1 Sam. 2. 15, 16. And it is the holy Coun∣sel that one gives: Hold the door of thy heart fast a∣gainst the world in the morning, till thy heart hath been first in Heaven, and seasoned and fortified from thence against the Temptations that thou art like to meet with assoon as thou comest down below. Indeed all must be done as Gods service: but so as that his immediate service must be done first. It is the

counsel of several Heathens, That all our undertake∣ings should be begun with prayer. Saith Aratus, Let us begin with God: And the very Mahumetans be∣gin their Books alwayes as men do use to do their Wills, In the Name of God.

Direct. 3. First cleanse the inside. Matth. 23. 26. Cleanse first that which is within the Cup. Though they are much out that live as if all their work did lie within door, yet remember that it lies chiefly here. Its a most preposterous course in reli∣gion to begin first with the out-side. Jer. 4. 14. O Ierusalem wash thine heart! when once this is done, reformation will soon follow in the life, but not otherwise. Many are careful that all that appears to men should be beautiful, but their hearts are neg∣lected: These carry upon them the marks of the hypocrite, Matth. 23. 27, 28. And what will it profit thee, O vain man, to have all kept secret from men, since God knows and detests thee? And hath appointed a day when he will rip open all thy pack, and anatomize thy heart, before the world, 1 Cor. 4. 5. Eccles. 12. 14. Rom. 2. 16.

Direct. 4. Eye those duties most that are of most importance, Matth. 23. 23. The hypocrite is very punctual in lesser matters, but neglects the weigh∣tiest things of the Law, Judgment, and Mercy, and Faith: He is for a religion that will cost him little: and therefore words being good cheap, he will be as forward in talk as any; mighty zealous in the circumstantials of Religion, and marvellous censorious of others that come not up to this mind, as men of wide principles and large consciences: But in the mean time, he is very negligent is se∣cret duties, a great stranger to self-denyal, and walking humbly with God. He strains wonderfully

at a Ceremony; but it may be he can swallow the gains of unrighteousness, or the baits of intemperance fast enough: It may be he will decry Superstition, and never wants a stone to fling at a prophane Church-man: But in the mean time walks loosly in his Family, makes little conscience of his deal∣ings; or will take up his Cups as freely as another so he be not drunk: Or if he will not take a penny of his neighbours estate, he is most unmerciful to his good name, and will take up any report that is go∣ing. Brethren you must make conscience of the least sin, and of the least duty. But it is a fearful sign when men are zealous against lesser sins, and yet connive at greater (as these are,) Matth. 23. 24.

Direct. 5. Take the first opportunity when God gives a fit season for any duty: Let not Satan beguile you, by telling you of another or a better time. It may be thou hast a purpose to reprove thy brother for his sin, but how long wilt thou be a purposing? Now God gives thee an opportuity, it may be thy backward heart saith, [not now, but a∣nother time.] And so it is put off, till he or thy self are removed, or he is hardned, or at least thou art guilty of the sin that he commits in the mean while: because thou hast not done thy duty to pre∣vent it. It is in thine heart to deal with thine un∣converted friend or neighbour about his spiritual estate, but it may be while thou art delaying, death comes and snatches him away in his sins, or takes thee off, and so farewel for ever to any opportu∣nity for doing the soul of thy Brother any good. How often are our closet-duties hindred, or mise∣rably disturbed for want of care to lay hold on the first opportunity? we think another hour in the

day may do as well: but then one thing or ano∣ther unexpectedly falls in, that nothing in done, or nothing to purpose. Therefore beware of this cheat. A man can scarce peep into the world but one brier and thorn or another will catch him. Therefore take opportunity by the fore-top. Our Saviour would take his season for prayer be∣fore day, when his other work was pressing, Mark 1. 35.

Rule 3. Do nothing of things Sacred without Gods command: nothing in things Civil without Gods al∣lowance; Offer not with strange fire. In Gods worship you must see you be well able to answer that question, Who hath required these things at your hands? Here the command must be observed without adding or diminishing. Deut. 12. 32. yet understand this with two Cautions.

1. Though men may not stamp their invented Ce∣remonies with a moral signification, nor impose nor use them, though with good intentions of edifying the people by devised means. Matth. 15. 9. As if Christ had not sufficiently provided for the edify∣ing of his people without their devices: And though nothing may be used as a part of worship that God hath not commanded, Col. 2. 23. (for it is enough to make any thing rejected by the Lord (of divine worship) if he shall say [I commanded it not, spake it not, neither came it into my mind.] Jer. 7. 31. and 19. 5. Yet nevertheless those things that are meerly circumstantial, and are in their general kind necessary, and not intended as any part or means of worship, may be determined of by humane prudence according to the general Rules of the Word, which must always be observed, 1 Cor. 14. 26. 40. And for want of understanding, many have igno∣rantly

condemned preaching by an Hour-glass, in a high Place, in Churches, by way of Doctrine and Vse, &c. running from one extream to ano∣ther.

2. We may not think that Gods Ordinances remaining for substance his, may be forsaken, be∣cause of some faults of the administratours, or in the way of their administration. The administring of Gods Ordinances belongs not to the People, but to the Minister: And if he fail in his duty by administring them in a way that is not fit, and is less edifying, ☞ it is my grief, but his sin. Hophni and Phineas were corrupt in their lives, and brought in much corruption and rudeness into the service of God: yet Elkanah and Hannah with others of the Godly, did nevertheless attend Gods Worship and Sanctuary, 1 Sam. 1. 2. Much corruption was crept in both into the Doctrine and Worship, and Lives of the Administratours in the Church of the Iews: yet our Saviour (though he ☞ still cried down the Corruptions, and would not joyn in them) never prohibited Commu∣nion with them in Gods Worship, but enjoyns it, Matth. 5. 24. Mark 1. 40. Luke 5. 14. and pra∣ctices it, both he, his Parents, and Apostles, Luke 2. 21, 22, 24, 39, 41, 42, 46. Acts 21. 23, 24, 26.

But now in things Civil, it is sufficient that you have the allowance of the Word, though not the command: always provided that the general Rules be here observed, to do all to the glory of God, 1 Cor. 10. 31. And not to abuse our lawful liberty to the offence of others, Rom. 14. 21. Now your actions being thus justifiable as to the matter of them (without which it is impossible, had you ne∣ver

so good intentions, of please God) the influ∣ence and verture of holy Ends into them will be so effectual, as to turn all into religious Duties; as the touch of the Philosophers Stone turns the baser Mettal into Gold.

Rule 4. In every action let God be uppermost; but in religious Actions let God be all. Let none of your actions terminate in your selves, but labour to be able in sincerity to give this account of any thing you set about, that this you do because it is pleasing unto God, because this is his will concerning you. Set a mark upon this Caution. Beware in those Actions wherein self may bear a part, lest it should sweep Stakes and carry all. You may in your common actions have an eye to your outward commodity, and comfortable being in the world: but this must not be the chief thing much less the all that you design herein: for by looking no higher then self you incur this double mischief. 1. You lose so much from your own account. 2. You usurp upon the great Prerogatives of God. I fear we are not aware of the fearful evil that is in self-seeking; It is no less then justling God be∣side the Throne, and setting our selves in his room. It is Gods great Prerogative, and the proper Worship that is due to him as God, that he should be the last end of all the operations of us his Creatures, and that all our motions should ter∣minate in him. Now when we eye our own com∣modity and not God; or look to this more then unto God, we arrogate the divine Prerogative to our selves, and set our selves above him, which is no less then hainous Idolatry: And if it be such a hainous sin to bow down to an Image, which is but the giving Gods outward worship to the Crea∣ture,

how much more to seek and honour our selves before God? which is to give his inward worship, which of all is the principal, to the Crea∣ture. Oh how many that pass for good Christi∣ans will be found heinous Idolaters! because they have sought their own carnal ends more then God and his glory. And many real Christians, though they mainly design God and his glory, yet in ma∣ny particular actions contract great guilt by look∣ing no higher then themselves in what they do. I know you cannot be alwayes thinking of God: yet I would have you never to forget what you have been taught, In the entrance of every solemn action to remember God and make him your end, Lie down in the Name of God every Evening: Go forth in his Name every Morning, resolving to un∣dertake all for him. When you enter upon your Callings, sit down to your Meals, make any Jour∣ney, or visit, do it as unto the Lord, with a de∣sign to please him therein. This you may come to with care and watchfulness.

Again, In religious actions let God be all. Here self (I mean carnal self,) must be shut out: other∣wise this dead Flie will spoil the Box of most pre∣cious Oyntment. 'Tis true, self will be crowding in, but you must knock it down carefully: other∣wise if this be the predominant ingredient, all your duties will be but lost labour. What more plea∣sing to God then prayer? This is as incense before him, Psal. 141. 2. what more delightful then alms? This is a sacrifice acceptable and well-pleasing unto him. Phil. 4. 18. How happy a Testimony had Cornelius, Thy Prayers and Alms are come up as a memorial before God! Acts 10. 4. Yet when self is predominant in those

Duties, Prayers, Alms, &c. all are lost, Matth. 6. 7. and 23. 5.

Rule 5. When you have done all, be careful to deny all, Luke 17. 10. not denying Gods mercy in inabling and assisting you: This must be with all thank∣fulness observed: But attributing nothing to your selves, and giving God all the glory. Take the pattern of holy David, 1 Chron. 29. 14. But who am I, and what is my people, that we should offer so willingly? of thine own have we given thee.] And of Blessed Paul, 1 Cor. 15. 10. Not I, but the grace of God which was with me.] And of good Nehemiah, who when he had done most eminent service for God, flies at last to pardoning mercy, Nehe. 13. 22. Remember me, O God, concerning this also; and spare me according to the greatness of thy mercy.

Rule 6. Do all in the Name of the Lord Iesus, Col. 3. 17. Having carefully set out for God in the morning, and directed your common actions to him as your end, throughout the day, doing all as in his sight, and with a desire to please him therein, bring all to Christ in the evening, and pre∣sent all unto God by him, confidently expecting Gods acceptance and reward for all that you have done. For this he hath promised, be your acti∣ons never so mean, because they were done as his service, Col. 3. 22, 23, 24. Ephes. 6. 6, 7, 8. If you neglect this, you lose all at last: For God will accept of no Sacrifice but from the hand of the Priest: and therefore you must look for no ac∣ceptance with God, nor any reward from him, but only through Christ, 1 Pet. 2. 5. Iohn 14. 6. You must be sure therefore not only to make a formal mention of Christs Name, but to build all your hope of success only upon him, and to come

to GOD with an Actual and Lively dependance upon him:—

Thus I have resolved the Case propounded. I will but Answer an Objection, and briefly press your Duty by some Motives, and so con∣clude.

Object. You bind heavy burdens: what must we be always in the traces? surely this severity of Religion is more then needs.

Answ. 1. Burden man! why, it is thy Happi∣ness: If Holiness and pleasing God be a burden, Health is a burden; Heaven and Happiness are burdens.

Answ. 2. This is no other burden then what God himself hath bound upon your consci∣ences; Rom. 9. 20. Who art thou, O man, that re∣pliest against God! Have I put upon you a devised and unnecessary strictness? or bound that burden upon you which I will not touch with one of my fingers? 1 Cor. 9. 8. Say I this as a man, or saith not the Law the same also? I pray you whose word is this? Be thou in the fear of the Lord all the day long, Prov. 23. 17. Do all to the glory of God, 1 Cor. 10. 31. Exercise thy self unto godliness, 1 Tim. 4. 7. What have I pressed but what the Saints have practiced? Phil. 3. 13, 14. One thing I do, I press towards the mark, Psal. 27. 4. One thing have I de∣sired of the Lord, that I will seek after. And Psal. 119. 38. Thy servant that is devoted to thy fear. Gen. 5. 22. Enoch walked with God three hundred years. What is this but what the Scripture hath foretold shall be? They shall walk up and down in the Name of the Lord, Zech. 10. 12. There shall be upon the Bells of the Horses, and every Pet in Jerusa∣lem Holniess to the Lord, Zech. 14. 20, 21. Dispute

not against God, but up and be doing. It's an ill sign when the heart rises against the strictness of the duty: you utterly mistake in thinking this life of strictness to be a bondage. Who have joy unspeakable and full of glory? Who do know the peace that passeth all understanding, if not those that do thus walk with God?

Now, my Brethren, let me beseech you to be the conscientious Practitioners of this great Les∣son. Study to do always those things that are pleasing unto God. Oh that I knew but how to engage you; that I could but get you to set these Rules before you all the days of your lives for your practice! 'Tis not enough that you give the hear∣ing, and like the Preacher, and approve the Do∣ctrine. But Sirs, what will you do? Too many of my Hearers are like Ezekiel's, Chap. 33. 32. What say you Brethren, will you learn with me? O that I might lead you on to a through acquain∣tance with the strictness and power of Religion, and to that holy frame that will be Gods delight and your felicity. Brethren, what seek I for? God knows this is my ambition, that I may but help you on in the way of holiness: I would not that you should be such bad Proficients, as to be always of the lower form, and to keep on meerly in a dull and barren course. My desire for you is, that you should not be Shrubs, but Cedars, of tall growth, choice Experience, singular Communion, walking with God, shining to the conviction of the world. Will you let me but prevail with you in so good a Design? why should you mourn at the last, and say, How have I hated Instruction, and my heart despised Reproof! I have not obeyed the voice of my

Teachers, nor inclined my ear to them that instructed me, Prov. 5. 11, 12, 13. That I may incite you to this holy course, Consider,

1. It is very possible: for first, God is very easie to be pleased: He is not like a froward Master that cannot, that will not be pleased: If you do but make it your study and your care to please him, and throughly set your hearts to it, your willing mind shall be accepted, 2 Cor. 8. 12. And though you should not go through with the work, God will say, thou didst well that it was in thine heart, 2 Chron. 6. 8. when the heart is set to please the Lord, and we do unfeignedly put to it, though there by very many failings, God will overlook them, 2 Chron. 30. 18, 19, 20.

Secondly, God hath told you what will please him, and hath cut out your work to your hand. You need not say, Wherewith shall we come before the Lord? he hath shewed you what is good, and what he requireth of you, Micah 6. 6, 7, 8. You need not say, Who shall ascend into Heaven to bring down the mind of God from Heaven? No, the word is nigh you, Rom. 10. 6, 7, 8. God hath set before you in his Law as in a Table, on one side the things that please, on the other, those that displease him: oh that you may be found among those that choose the things that please him, Isa. 56. 4, 5. Otherwise since you know your Masters will, and yet do it not, you will be found worthy of many stripes, Luke 12. 47.

Thirdly, God hath given particular Rules for the doing of all your work in that manner, that will please him. Had God told you only what must be done, and not how it must be done; you might have been at a loss: but he hath prescribed the very

manner, how every thing must be done, that you might have full direction, Rom. 12. 8. 1 Pet. 4. 11. He hath shewed you how you must pray, and hear, and give alms: how you must carry it in all your relations: he hath told you not only how you must fast, but how you must eat, to wit, with watchfulness, and temperance; not as those who have nothing to do, but to fill their paunches; but with an eye to his glory, as those that are feeding and relieving the servants of Jesus Christ. He hath shewed you, not only how you should rest on the Lords Day, but how you must follow your Calling on the rest, to wit, with diligence and dis∣cretion, minding him as your end, as those that herein serve the Lord Christ. He hath told you how you must manage your dealings, with equity and charity, doing the very same to others, that your consciences tell you you would have them in the like case to do unto you: how you must sleep, even as those that know he compasseth your path and your lying down; and how you must wake; to wit, so as to be still with him.

Fourthly, God hath given you special helps to this end: You have the mind of Christ, 1 Cor. 2. 16. and you have the Spirit of Christ, 1 Cor. 2. 12. Indeed they that are in the flesh cannot please God: but you are not in the flesh, but in the spirit, Rom. 8. 8, 9. You that are Believers have not the Law only in your Bibles, but in your hearts, Heb. 8. 10.

II. It is very profitable: Glorious advantages shall you have by this course. First, this is the most speedy and certain way to assurance: for want of which many of you complain; but henceforth you must complain no more: For either you will follow this course, and then you will have it:

or you will not, and then cease your hypocritical complaints, when it is through your own wilful, disobedience that you are without it. When once you are habituated to this course, and do find it to be the chief of your care, and that which your very hearts are set upon above all things else, to glorifie and please God, and approve your selves in his sight, you cannot want assurance, unless through your own ignorance: For this is the most undoubted evidence in the world, that you are the children of God, whatever unallowed failings you may be guilty of.

Secondly, Hereby you shall be certain of Gods gra∣cious and favourable presence always with you. See the Text, He that sent me is with me; for I do al∣ways those things that please him.

Thirdly, By this means you shall be always laying up a Treasure in Heaven: Brethren, what are you for? Are you men for Eternity, or are you for present things? Is your design for Glory, Honour and Im∣mortality? Are you for riches in the other world? or of dunghil spirits, preferring your part in Paris before a part in Paradise? If you are for true riches, here is your way; By this you shall be daily and hourly encreasing the stock of your own glory: my vehemency is only, that fruit may abound to your account; that all you do might meet you in Heaven, and Christ may shew your good works another day, as the Widows did Dorcas her Gar∣ments, Acts 9. 39.