The first, last, or, The formal hypocrite further from salvation (as to the way of God's ordinary working) than the prophane sinner being the substance of several sermons preached in course at a lecture in the countrey / by J.O. ...

CHAP. IX. Helps or Directions to the formal Hypocrite, in order to his coming out of that condi∣tion, and becoming a sound and thorough Christian.

BUt that I may propound something by way of Cure and Remedy, (for what is it to discover a disease, and leave the Patient in it?) Take these helps against it.

[Direct. 1] Get a convincing sight (and humbling sense of this sin) sight and sense of mi∣sery, is the great spur to put us upon seeking after remedy: the senslesly sick, will laugh in the face of the Physician; but he that feels his sickness, will embrace the cure: and however, in outward ma∣ladies it is not always necessary that the Patient be sensible in order to cure; yet in spiritual, the feeling of our distemper is not only a preparative to, but a good part of the Remedy. The will must concur to the Cure of Spiritual diseases, in order to which, the understanding must be convinced. But because it is one thing to see sin, and another to feel it, I shall speak to each severally.

1. Then, that thou mayest have a con∣vincing sight of this sin, and that thy heart may be forced to acknowledg it, (besides the Notes and Characters before laid down) make use of these two Di∣rections.

1. Be a narrow vigilant observer of thy own heart. The very essence of For∣mality lies in this, That all is done with∣out heart or life. So that if thou find∣est thy heart stupid, sensless, without motion in duty, and this be thy constant frame: thence conclude thy self a meer Formalist. Were I to describe such a one, I would in short, call him, the Car∣kass of a Christian, one that hath the outward lineaments, but wants the life and soul of a Christian; that hath much of Religion in his head, and upon his tongue, but nothing of it in his heart: One that is moved and acted like a Pup∣pet or Engine, not from an inward prin∣ciple, but by an external poise or impulse. 'Tis true indeed, the best of Christians have their dead and cold fits; but these, as they are not constant, so they are their grief and burden, the matter of their complaint and humiliation. If therefore thou art constant∣ly dead, and so far, as to be secure and sens∣less

in, and of thy deadness, this may fasten the conviction of this sin upon thy heart.

2. Observe thy non-proficiency under Means. This is another evidence. A paint∣ed Tree or man is always in the same state, but the living grows; the living Christian thrives, and gets ground of corruption: Where there is a principle of Life, there will be growth. How did Nicodemus grow in Christian courage? John 3.1, 2. com∣pared with John 7.50, 51. The smoaking Flax will become a flame, and the morning-glimpse come on to a noon-day brightness. True, the Christian is not alwayes sensible of his growth, nor a fit Judg of it. That of the Orator concerning growth in knowledg, may be fitly appli'd hither; As we see the shadow of a Dial to have gone, but see it not go; and the Herb or Grass to have grown, but do not see it grow; so the en∣crease of knowledg, (and the same may be said of Grace) because it consists of very small additions, is seen only at some distance: Yet with these limitations, I may affirm, That every true Christian is in a constant, thriving posture.

1. That he grows downward (like Trees in Winter) when he seems to decay upward: he grows more humble, when he seems to be

less holy; and this is real growth. God in wisdom suspends his influences as to the growth of other Graces, that there may be a proportionable growth in that. Christians, like the Athenian Students, the more they grow in Grace, the more out of conceit with themselves: As they at their first com∣ing thither, arrogated the Name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wise men; then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lovers of wis∣dom: Afterwards 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Speakers of wis∣dom. At last 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ideots. So it is with Christians.

2. That he grows more into hatred of sin, when he seems to decay in strength against it; when he feels corruption prevail, lusts predominant; he cryes out with the Apo∣stle, Rom. 7.15. What I hate, that do I. And v. 24. O wretched man that I am, who shall deliver me from the body of this death? He more loaths sin and himself, that he can∣not conquer it; he abhors the very thoughts of it, and grows more impatient of its yoke.

3. That he grows in depth of Judgment, when he declines in height of Affection: possibly when young, he had more leaves and blossoms, stronger affections, and more serverous motions; but now is more sober and solid. At first he was sick of love;

now more rooted in love.

But now it is otherwise with the Forma∣list; he experiences no such growth, but the contrary; he goes backward, and not forward, Jer. 7.24. grows more proud and self-confident; sin grows less burdensome, or more delightful to him; as he hath less strength, so he hath less heart then former∣ly to resist sin, or perform duty. Conscience is in a consumption, and he that would have strain'd at a Gnat, can after some time swallow a Camel; he loses his seeming love to, and savour of Religion. Observe then if it be thus with thee; for by these thou mayest discover thy Formality.

2. But it is not enough to get a convin∣cing sight of this sin, i e. that thou art a Formalist, except thou hast also an humb∣ling sense of it; there's a great distance be∣twixt the eye and heart; a man may clearly see that he is a sinner, yet be little affected with it; the Drunkard, Swearer, &c. can∣not but see their sin, yet are far from feeling it: It must be therefore our endeavour, in order to the cure of this sin, to get the heart affected, as well as the Judgment convinced: Sin must be our burden, else we shall never look out for ease: To this end therefore it must be thy endeavour to view this sin in its

aggravations; to consider, and dwell upon the consideration of its hainousness, till thy heart be pressed with the weight of it. To help thee a little in this, take a few things of many.

1. It is a sin that turns the greatest reality in the world into a meer shew and shadow: Religion is the greatest reality; all we do in the World, besides the work of Religion, is but a meer dream; Regeneration, Com∣munion with God, the Spiritual combat, the Life of Faith, Mortification of sin, &c. these are realities indeed: Now Formality turns all these into a naked, empty Profession, a vain Theatrical shew; (as the Poetical Fi∣ction of the Eccho, metamorphosd from a real Virgin, to a meer Sound) as the Papists have turn'd the true Fast, into a m••ck-fast; Repentance and afflicting the soul, into lash∣ings of the Body, and Pilgrimages; the Sa∣crament of the Supper, into a dumb shew; and the whole Worship of God into a cere∣monious Enterlude: So the Formalist turns Prayer, Hearing, Sacraments, &c. into sha∣dows; and is this a small sin, think you? Dwell upon this consideration; how soon would Religion vanish into nothing, if there were not a few serious spirits to uphold it in the power of it? This eats out the kernel,

the heart, the life of Religion. It was no less serious, then witty a division which one gave of that Text, 2 Tim. 3.5. Having a form of godliness—Here (said he) you have, 1. The Body of Religion, viz. Form. 2. The Soul of Religion, viz. Power. 3. The death of Religion, and that is the separation of the Soul from the Body, Power from Form. This is the effect of thy sin, it murders Re∣ligion.

2. It is a mocking God to his very face; it's a lying to God, and will God endure it? What are your formal Petitions, Confessi∣ons, Thanksgivings, &c. but meer mockeries? Thou com'st to hear, but it is as they in Jer. 42.5, 6, 9. who when they received a Mes∣sage contrary to their designs, tell the Pro∣phet to his face, that he lies; or as Isa. 58.2. who were but as a people that did righteous∣ness, and forsook not the Ordinances of their God—Or as they are described in Ezek. 33.31, 32. The Prophet's Preaching was to them as a very lovely song of one that hath a pleasant voice—They heard his words, but did them not: And what greater abuse can be put upon God, then for men to come, and pretend a desire to know his Will, yet to take no care of performing it? As to your prayers, I may invert that of the Apostle, 1 Cor. 14.

14. Your understanding prayeth, but the spi∣rit is unfruitful. Your approaches to the Lords Table, are no better than a Judas's kiss; nor can God take any more pleasure in your approaches, then he did in the like service of the Jews, Isa. 1.12-15. & 66.3 You do but complement with God, and that is no better then meer mockery: O think how wretched a thing it is, how highly displea∣sing! your duties all of them, while you con∣tinue in Formality, are so many jeers and a∣buses put upon God.

3. By this sin you put a cheat and falla∣cy upon your own souls; you mock God, but deceive your selves. Gal. 6.3. If a man think himself to be something when he is nothing, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he deceives himself, seduces his own soul. Jam. 1.22. Bare hearers do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, play the sophisters, put tricks and fallacies upon themselves. So v. 26. He that bridleth not his tongue, (and such ordinarily is the For∣malist, bitter, railing, censorious) but de∣ceiving his own heart, his Religion is vain: And what greater madness than for a man to cheat himself? Lay this home, and aggra∣vate your condition by it: Wretch that I am! I think to deceive God and the world, but I shall find at last that I have deceived

my own soul: Will not God both find me out in these crooked wayes, and turn me out with the workers of iniquity? He that per∣verteth his wayes, shall be known, Prov. 10.9. The self-flatterers iniquity shall be found hateful, Psal. 36.21. Can I carry it so close∣ly, that God shall not find me out? Doth not his eye pierce, and his eye-lids try the children of men? Doth he not set our se∣cret sins in the light of his countenance? Is there not a wo to them that dig deep to hide their sins (as well as their counsels) from the Lord? Thus labour to make thy heart sen∣sible of this sin.

4. It is a sin of evil influence upon others. Warm and lively Christians are the great blessings of the places where they live; their zeal provokes many, 2 Cor. 9.2. But a dead and heartless profession (especially if of any eminency in the Church) puts a stop to o∣thers who are apt to come up to their mea∣sure, and there to rest. The whole Army made a stand at Amasa's dead body; so do many at one dead Christian. How may a dead and formal Minister or Master of a Family, read his own in the Temper of his People or Family? As face answers face in a glass, so for the most part doth the com∣plexion and temper of the Followers, an∣swer

that of their Leaders. Aggravate thy sin by this consideration upon thy own heart. Vile wretch that I am! how many do I hinder in heaven's way? how doth my formality give occasion to some to think there is no reality in Religion; and to others to rest in the same temper? Were I a better Leader, my People, Family, Neighbours would be bet∣ter Followers: If they perish in that sin, how justly may their Blood be charged up∣on my head?

5. It is a sin that insensibly hardens the heart; every sin is of that nature, Heb. 3.13. But as none is (I think) more deceit∣ful, so scarce any more hardning. One or two duties customarily and formally done, will be found mightily deadning and indis∣posing the heart to other duties afterward: By Formality in prayer, you may in time pray away both your Graces and Gifts; so you may by customary hearing, hear your selves quite deaf to all Gods counsels. This makes the heart of many like the trodden path, or neather Milstone. Formality is a lazy sin; it doth not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blow up the Gifts and Graces of Gods Spirit, and so the Fire goes out. Habits of laziness are hardly shaken off, as we see in common Beggars; indulging a lazy temper, (which

is the Formalists sin) must needs encrease it. 'Tis the Formalists frame, that of the slug∣gard, Prov. 6.10. and 26.14. Yet a little sleep, &c.—And what is said of him, may well be applied hither, So shall thy poverty come as an armed man—By this lazy, for∣mal temper, spiritual poverty invades and seizes upon the soul. Besides, this sin, as it hath a natural, so a judiciary tendency to hardness of heart; i. e. it provokes God to give up to obduration; From him that hath not (so as to improve) shall be taken even that he hath, or seems to have. God will say to such in his just Judgment, Sleep on, and take your rest; and as that great Commander, finding his Sentinel asleep, run him thorow, saying, Dead I found him, & dead I leave him. Thus God deals with the lazy, formal, slug∣gish Christian. Work this also on thy heart.

6. It is a sin that broodeth, hatcheth, cherisheth many other; Pride, Self-confi∣dence, Contempt of others, are the natu∣ral products of it. Upon account of a con∣stant course of formal duties, men are apt to encourage themselves in sin; see Jer. 7.8, 9, 10. 'Tis storied of one (an Italian as I remember) who us'd to patter over his pray∣ers in the morning, and then challenge the Devil to do his worst. Let but a Formalist

observe his own heart, and he shall find, That when he hath done something more then ordinary in a way of duty, he is apt to draw encouragements thence of being more loose afterward. Set this home: Oh what a Viper have I harbour'd in my bosome! How many sins hath this one sin let in, and drawn me into, &c?

7. It's a sin that brings both the surest and soarest destruction. To such is that cut∣ting word of our Saviour directed, Matth. 23.33. Ye Serpents, ye generation of Vipers; how can you escape the damnation of Hell? Hypocrites are Leaders in the Black Roll, Matth. 24. last. And as dissembled Sancti∣ty is double iniquity, so shall it have a dou∣ble portion of Misery. These things I have suggested to help you in aggravating this sin upon your own souls; it were easie to add many more, but any one of these laid close to the Conscience, will through the blessing of God, make the Soul groan un∣der the weight of this sin.

This is the sum of the first step which a soul is to take in order to cure; Get a con∣vincing sight, and humbling sense of thy sin; and would but the Lord bring on the Work thus far; could I but see your hands on your loins, could I but find you (Ephraim-like)

smiting upon your thigh, ashamed, confounded; were you but throughly con∣vinced of the guilt, and sensible of the weight of this sin, how hopeful might I be of effecting the Cure?

[Direct. 2] When it is thus (or rather, that it may be thus) with thee, make thy addresses to God in way of humble confession, and fervent petition. But to hint something briefly:

1. Fall down before the Lord in the shame and grief of thy own Soul, making self-condemning Acknowledgments, and aggravated Confessions of this sin. Thou that hast been hitherto a proud Pharisee, now become an humble Publican. Learn Davids posture, Psal. 51.3. This is a sin∣gular way to get thy own heart affected; for indeed, it's a principal end of confession; we do not confess sin to inform God, but to humble and shame our selves. In confession thou mayest use the forementioned aggrava∣tions.

2. Add Petition to confession; beg a more lively sense of this sin; for it is not all thy own aggravating this sin upon thy soul, that will make thee feel it to purpose, till God take it, and set it upon thy Con∣science; 'tis the Spirit of God that must to purpose convince of sin, John 16.8. the

sins which look but as Moats, will appear Beams in that Light which the Spirit of God darts into the Soul. Beg Contrition also, that acceptable Sacrifice of a broken heart, must be of Gods own preparing, the sor∣row which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: according to God, 2 Cor. 7.10—must be from God, Zech. 12.10. Beg pardon with the Psalmist, Ps. 51.1. Fitly may you use his Petition and Argu∣ment, Psal. 25.11. Pardon my sin—for it is great; and take up the Publicans Po∣sture and Petition, smite on your breast, and say, The Lord be merciful to me a sinner. Beg strength against this sin; pray for Truth in the inward parts; pray as Psal. 119.80. Make my heart sound in thy statutes, that I may never be confounded. Lord, I have the Lineaments, put into me the Life of a Chri∣stian; make me what I seem, lest at last I be found what I would not; and here, take heed you be not formal in confessing and praying against your formality; a hypocrite, that hath got the Art to confess his hypocri∣sie in hypocrisie, and seems to be displeased with himself for that sin, when he is not so indeed, may well have [Lord have mercy] written upon his door.

Labour to get those things which are the [Direct. 3] very Life and Essence of a Christian;

those things which are constituent of, and difference a Christian from all others. Some of these things have been hinted already, in shewing what a Formalist wants; I shall touch upon them here, and add more. In general, Content not your selves to act as Christians, or in doing what a Christian doth; 'tis one thing to be and do as a Chri∣stian, and another to be a Christian. There are especially five things which constitute, and are, as it were, ingredient into the very Essence of a Christian.

1. A sound conviction of, and deep hu∣miliation for sin. This (as you heard be∣fore) the Formalist wants; this is the ordi∣nary Foundation of all that saving-work which the Spirit of God doth upon the Soul, John 16.8. This is the ordinary forerunner of true solid Comfort: Convi∣ction and Contrition are the inlets and pre∣paratives to Consolation. Here begun the work upon those three thousand Converts, Acts 2.37. upon Paul, Rom. 7.9. And though its wrought in some insensibly, or with less noise and horror; yet it is wrought in all really, who are saved in Gods ordinary way, and who are truly wrought upon.

Labour then to feel sin your heaviest bur∣den; and that not onely some one or few

sins of your life, but especially your heart-pollutions; be humbled (with Hezekiah) for the pride of your heart, and so for other inward lusts; yea, let your humiliation reach to your very duties; be ashamed at their deficiency and defilements; labour to see and be sensible, that all your righteous∣ness is as a filthy rag; and cease not to fol∣low the streams; until you are come to the Spring-head, viz. the corruption of Na∣ture; and here sit down and weep, as the Jews by the Rivers of Babylon: Never think your conviction and humiliation right, till you arrive at this, viz. A clear sight, and deep abiding sense of the univer∣sal pollution of your nature, and the utter inability to any thing truly and spiritually good. Thus you must, as it were, begin the work again, raze all other, and lay this as a sound foundation; he that hath this, hath the root of the matter in him.

2. Labour after a total abnegation of your own righteousness, duties, priviledges, performances—This is essential to a Chri∣stian; in that brief, but full description of a sincere Christian, Phil. 3.3. this is one of the three Ingredients, To put no confidence in the flesh. The first Lesson in Christ's School, is Self-denial, Matt. 16.24. We must

learn that counsel, Luke 17.10. to acknow∣ledg our selves unprofitable servants; 'tis one of he hardest Tasks, but exceeding neces∣sary. True Grace, and Christian Religion, is, [perpetua naturae violentia] a doing vio∣lence to our selves, thwarting our passions, depluming our selves of all those. Feathers wherewith we are wont to strut, and in which we have prided our selves. We must learn to acknowledg with the Prophet, That all our righteousness is but as a filthy rag; that our best Duties, or seem ng Graces, are in themselves but a beautiful Abomina∣tion; and to trust in them, is but to go a cleaner way to Hell. And what should hin∣der from this self-denial? What is thy righteousness more (nay, is it not in many respects less) then that of the Scribes and Pharisees? Read Luke 18.10, 11—and com∣pare; yet ver. 14. the self-abasing Publi∣can went away more justified than the Pha∣risee; that is, the Pharisee was not at all ju∣stified; for there is not magis & minus in Justification Away then with all thy proud self-reflections; think but how strict a dis∣quisition shall be made at the day of Judg∣ment, and how piercing the eyes of the Judg will be; and then consider whether thou shalt be able to stand before him in

thy own rags; and if thou wilt not be able then to stand, why shouldst thou now glory in them? Oh! surely God can see beams in those duties, where thou canst not discern moats; and will discover blemishes, where thou conceitest there is the greatest beauty.

3. Endeavour a cordial close with Christ upon Gospel-tearms. Here lies the main to which the two former are preparatory. This was Paul's great desire, To be found in Christ—Get therefore that precious Grace of Faith, which is the hand wherewith thou must accept Christ; whatever thou hast, if this be wanting, thou shalt certainly perish; John 3.18, 36. The grand Enquiry at the great Day will be, Whether you believed or no; though it's true, your work will be look't into, but those as the proofs and evidences of the sincerity of your Faith: There will be no standing before the Judg, except him∣self be thy Advocate; and this he will not be, but upon thy cordial acceptance of him now. On make out for Christ; cry out, Give me Christ, or I dye. And that you may get Christ, you must not (as Peter) gird your Coat (your own righteousness) to you; but as Bartimeus, cast it from you. Neither think that a blind, bold, adventurous rush∣ing upon Christ, a meer adherence to him,

or a confident perswasion of his good-will towards you in particular, is the all, or main of this Faith and Acceptance I am pressing; (this mistake will, I fear, be the ruine of Thousands,) There must be an absolute re∣signment of thy self to Christ, as well as reliance on him: 'Tis a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gross and grievous mistake, to think that the strength of Faith lyes in the strength of a man's Fancy or Imagination, or of his per∣swasion that Christ dyed for him in particu∣lar: True Faith gives as well as takes; when you send for a Physician, and he un∣dertakes and promises your cure, 'tis suppo∣sed you accept of him, and resolve to follow his Prescriptions, else you may miscarry: To accept Christ as your Saviour & Soul-Physi∣cian, necessarily includes your giving up your selves to follow his Prescriptions, else you but dissemble with him. This I hint to pre∣vent mistakes about the nature of true Faith, (which are too ordinary.) Well, if thou who art yet a Formalist, wouldst be a Christian indeed, get out of all, and accept Christ as tendred in the Gospel.

4. See that thou have a thorow change of heart, Eph 4.23. Be renewed in the Spirit of your mind. 1 Thes. 5.23. Sanctified through∣out, 'Tis not building on the old Foundati∣on,

repairing and decking up the old man, will serve turn? 'Tis not putting a new piece upon the old Garment; all is depraved in A∣dam; All must be renew'd in Christ; it's no less then a new Creation, that makes a Chri∣stian. That which is born of the flesh, (even the best of it, is no better than flesh, Joh. 3.3, 6. The best of a carnal man, is carnal; no man is born a Christian. There must be a putting off the old man, and putting on the new man, Eph. 4.22, 24. Col. 3.9, 10. a forgetting and forsaking thy own People and Fathers house; that is, as one well glosses, Quic quid corruptionis ex utero afferimus aut quaecun{que} ex placâ institutione nobis adhaerent: Whatever corruption we derived from the Womb, or contracted by Education, &c. Well, see that not only the branches of cor∣ruption be lopt off, but the root digg'd up; let sin be not only left, but loath'd; let duty be not only done, but delighted. See that the change be not only in the face of your con∣versations, but in the frame of your hearts, and bent of your affections; and see that it be the whole inward man, not understanding only illightned, or affections enlarg'd; but each faculty having its proper work of San∣ctification wrought upon it, and above all, the Will brought to a chearful submission to, and compliance with the Will & Commands

of God, even in those things that are most opposite to your natural inclinations. This is a fourth Essential in a Christian.

5. Endeavour liveliness, vigour and since∣rity in every duty; content not thy self, till thou hast got thy heart engag'd in duty. I bid thee not lay aside duty; (nay, rather be more frequent) but withall, more fervent and se∣rious in it. Hear and practise; pray in the spirit; turn thy dead and heartless confessi∣ons, into heart-breaking acknowledgments; thy formal petitions, into earnest groans and breathings of soul, &c. and withall, see that thy end in all be right, viz. Gods glory, and thy souls advantage. Rectitude of ends, is a great piece of sincerity: Oh, this is very es∣sential to a Christian, not onely to do duty, but to be lively, vigorous and right-ended in it; not onely to do it, but to do somthing by it, and receive something through it; and that it may be thus, make Conscience of se∣riousness and liveliness in the smallest duties, in thy daily Family-duties, yea, in thy very begging a blessing upon the creature. Forma∣lity creeps in at our ordinary and lesser du∣ties, and by degrees mixes it self with our greater; out it (as much as possible) of your common and ordinary, and there is less dan∣ger it should spoil your extraordinary duties.

And thus I have in these five particulars,

included (I think) m••st of that which is es∣sential to a Christian. Oh that the Lord would perswade your hearts to endeavour after them, and that they may be found in every soul of you! These are they that do specifie and constitute a Christian indeed, and that do distinguish him from, and set him above all others in the world; get these, and you are more then Formalists; but get them all; the third cannot be without the first and second; nor can the fourth and fifth, really be without the third; but where all these are found in conjunction, that soul may undoubt∣edly conclude its real Christianity.

As a singular help to rowse thee out of [Direct. 4] Formality, represent to thy thoughts & me∣ditations, the nature of God, especially in those awakening Attributes, his Spirituality, his Omniscience, Omnipresence, &c. together with the dreadfulness of the day of judgment. Formality is the souls sluggishness, and there∣fore it needs those helps that are most awak∣ning. And oh how would the lively repre∣sentation of these things, startle you out of this drowsie temper! Is not God a Spirit? and Spirits are active; and how ill do they that are themselves active & vigorous, brook the lazines of others? Again, Is not Gods eye upon me? Is he not present in a special man∣ner to those that are in his service? and must

not such a cold and careless temper be highly displeasing to him? Again, How shall I be able to stand before the Tribunal? Will not my For∣mality be then discovered? will not the care∣less performance, as well as total neglect of du∣ty, be enquir'd into, and severely punished at that day? Such workings as these will be up∣on the heart that lies under the lively sense of those things; and they must needs put life into thy duties, and put thee out of thy dull and sluggish temper.

[Direct. 5] Get a holy jealousie and suspition of thy own heart; watch it as thou wouldst watch a lazy or unfaithful servant: Our hearts will do no longer then they are watcht, and task∣ed, and followed; we must be winding them higher continually; if we let them slacken never so little, drowsiness steals upon them; it must be a jealous eye, and strict hand over them, that must keep them waking. Deal therefore with your hearts, as David, Psal. 103.1, 2. Bless the Lord, O my soul, and all that is within me—He calls upon his soul, thus must we, be often jogging them; say not, A little more sleep, a little more slumber—but rather, Why sleepest thou, O sluggard? When wilt thou arise out of thy sleep? Yea, when they seem to be most wakeful and active, there is need to watch them, especially after a duty done with more than ordinary fervor;

intensness of action, causeth weariness, and weariness inclines to sleep and slug∣gishness.

Earnestly beg the continuance of lively [Direct. 6] & quickning Ordinances, and beg life and quickning into those Ordinances. 1. Beg live∣ly and quickning Ordinances. They are the means which God hath appointed to beget and keep life in the soul; the word is, The immortal seed whereby souls are begotten to God, 1 Pet. 1.23. But if this and other Ordinances lose their liveliness, by a dead, heartess, formal management; they will instead of rousing us out, lull us a∣sleep in our formality. Cor non faciunt quae non habent: How can those Ordi∣nances make hearty Christians, which have no heart in them? Ordinances that are not good, and statutes whereby a soul cannot live, are amongst the saddest of judgments: Dead forms are like the stone at the foot of the Bird, which hinders it from the first use of its wing: Also how prone is the last age of the world to fall into this drowsie temper? We have need of the most lively Ordinances, and all too little to keep us waking: Dull, heart∣less Preaching, Prayers, or other Ordi∣nances will charm the Soul into a dead sleep, and will be as a soft Pillow under

the elbow of drowsie sinners; and this (I am perswaded) is the great reason why the multitude dote on their old forms; because they will break no bones, they will not come near the quick: Men love to be rock'd & hush'd asleep in their Formality: Oh, but if ever you would get from under this corruption, it must be by quickning Ordinances: Oh let us beg of God, that his Worship may be dispensed in that way that is most advan∣tagious to the putting souls into, and keeping them in a waking posture.

2. Beg life and quickning into Ordi∣nances; the best Ordinances have no power in them, if they be not quickned by the Spirit. They are but like the Pro∣phet's staff, 2 King. 4.31. We shall ne∣ver stand upon our feet, though the Word bid us stand, if the Spirit do not enter into us, and set us upon our feet, Ezek 2.1, 2. The weapons of our war∣fare are mighty, but it must be through God, 2 Cor. 10.4. If we must have heart∣less Ordinances, earnest Prayer will ei∣ther procure better, or a blessing upon what we have.

[Direct. 7] Get into, and frequent the society of warm and hearty Christians: they are like sticks on fire, which wil kindle others that are put to them, 2 Cor. 9.2. Your zeal hath provoked many: If there be a∣ny

spark under the ashes, they will help to blow it up: If thou hast not the opportunity of conver∣sing with living Christians, yet converse in the Scriptures, and other Records, wh••re the lives of such are Recorded for thy Im••tation, they will shame thee out of thy Formality: they will mightily quicken thee, if there be any thing of true piety in thy heart: their zeal, forwardness, diligence in duty, their care and conscientiousness will put thee on in heavens way; Example is often more prevailing then Precepts Therefore the Ho∣ly Ghost enjoins subjection, chastity, meekness, and other Christian vertues, to the Wife, that if the unbelieving H sband obey not the Word, he may be won by the W••ves conversation.

Think often in what manner you hope to serve [Direct. 8] God in glory; and how the Angels and glorified Saints do now serve him: are they now, or will you then be so cold, careless and heartless as you now a e? Psal. 103.20 The Angels excel in strength, doing his Commandments; and the glorified Saints, (Rev. 4.8 ••5.8, 9, 13.) Rest not day and night, saying, holy, holy, holy, Lord God Al∣mighty— Dost thou hope to be of that blessed so∣ciety, and yet act so unlike them now? Should we not labour to be, and act, as we hope one day to be and act? It ill be seems him who hopes one day to j in in consort with that heavenly quire, to be so unskilful and heartless in the service of God, Phil. 3.11. It was Pauls endeavour and ambition, it by any means, to attain to the resur∣rection of the dead, i.e. to that measure and per∣fection which he hoped then to arrive at. True, we are clogg'd with flesh and corruption; 'tis impossible that our services should be so pure and

undefiled; but we should be aspiring towards it; we should do violence to the flesh, that we may serve God in the Spirit: How unsuitable are cold, worthless and lifeless services to the eternal Re∣ward? Let your hopes of Glory, and your ex∣pectations to be of that blessed society, quicken and wind up you hearts to a high pitch of zeal and fervency; so it did the believing Jews, Act. 26.7. To the which promise our 12 Tribes instantly serving God day and night, hope to come. Let us shew the same diligence to the full assurance of hope, unto the end: Let us not be sloathful, but followers of them, who through Faith and Patience inherit the promises. Thus I have proposed some Remedies, which (if the Lord bless unto you) may be effectual, both to bring on those who are meer Formalists, to be∣come sincere Christians, and to quicken those that are Christians indeed, to more vigour and liveliness in the practice of all Christian Duties. It were easie to have added many more; but I shall intreat you to think of these, and work them upon your hearts, and you shall, by the blessing of God, find them helpful to the end for which they were propounded. And now, Bre∣thren, I commend you to God, and to the word of his Grace,—Act. 20 32.

Notes

• Psa. 125.5
• Isa. 29.15, 16.
• 2 Sam 20.12.
• 2 Tim. 1.6
• Ver. 11.
• Luk. 19.26.
• Luk. 18.13
• Luk. 18.13
• 2 Chron. 32.26.
• Isa. 64.6.
• Isa. 64.6.
• Phil. 3.9.
• 2 Cor. 5. 17
• Psal. 4 5.10 Bialt.
• Prov. 6.9, 10.
• Ezek. 20.25.
• Heb. 6.11, 12.