The Good Old Way, God’s Way, to Soul-Refreshing Rest: Discovered.

December 1, 2020James Dodson

In a Sermon Preached to the Right Honorable the Lord Major and Court of Alderman of the City of London, at

their Anniversary meeting on Wednesday in Easter Week at Christ-Church, Apr. 24. 1644. being the day

of the monthly public Fast.

By THOMAS HILL B. D.

Pastor of Tychmersh in Northampton-shire.

Prov. 14. 2. There is a way which seemeth right unto a man, but the end thereof are the ways of death.

Psal. 139. 23, 24. Search me, O God, and know my heart, try me and know my thoughts: And see if there be any wickedness in me, and lead me in the way everlasting.

Isa. 2. 3. And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths.

London Printed by Ric. Cotes, for John Bellamie and Philemon Stephens, 1644.

Imprimatur, Charles Herle.

TO THE

RIGHT HONORABLE

The Lord Major, and Court of Aldermen,

with other Citizens of the

Renowned City of LONDON.

I doubt not but there are many amongst, Right Honorable and Worthy Citizens; yea, very many who seriously set their faces towards Sion; The whole kingdom hath abundantly tasted the excellent fruits of your real forwardness in this good way. Travelers are usually as glad of Guides, as of Companions, especially in doubtful ways: And we are fallen among so many Questionists, and such thick mists of strange Doctrines, obscuring the good way so much, that we had need seek clear direction, otherwise we may soon be at a loss. We hear of Antinomians who deny the Law, to be a rule of life to Saints: We hear of Socinians, who in a manner overthrow the Gospel, denying the satisfaction of Christ: We hear of Arminians, who undermine the Covenant of Free-grace, that they may gratify Free-will: We hear of Anabaptists, who withhold Baptism the Seal of that Covenant from the Infants, even of such as are in Covenant: We hear of others, who question the Truth of our Church, and of our Ministry, in and by which so many thousand souls have been new born to God: Yea, we hear of some grown to that desperate height, that they say, there is no need of Ministry or Ordinances, flattering us with hope of new Apostles, & glorious discoveries by them. Hereby Religion is much mangled, and well meaning minds not a little distracted, which way to take. It is the Ministers work to warn against enemies, to direct against errors, to carry the Lantern and Candle of God’s Word, before people in the dark, that they may find the best way. What sparks of light this plain Sermon holds forth, were at first blown up by your desire, and now by your importunity being made Public are kept burning. The good Lord (who despiseth not the day of small things) quicken your Spirits hereby in Heaven-way; I shall heartily rejoice if your attention in hearing, shall be seconded with intention in acting over that Counsel which was given you from the Word of God. This is the best commendation of a Sermon, to walk in the light and heat of it in your conversation; what is wanting in the strength and lustre of this Discourse, will in part be supplied by its seasonableness.

In these times of Reformation we should be often put in mind, to stand, see, inquire: As in building we beware of mistakes in the foundation; In Physic [i.e., Medicine], of errors in the first concoction; in both these they are dangerous, because hardly corrigible; So in journeys we should wisely watch against erring, both at our first setting out, and especially when we come to a great turning, of the new mistake the right way, we shall not easily recover. How careful was Ezra to seek of God a right way, when he was going from Babylon to Jerusalem? He proclaimed a Fast for that purpose at the River Ahava, and that a most religious ground, ver. 22. We in England are now engaged in counsels of Reformation, that we may remove further from Babylon towards Jerusalem. And by the good hand of God upon us, we are under his own Ordinance, an Assembly of Ministers is called to discover the Scripture way. It is worth much importunity, in Fasting and Praying, that being come to so great a turning, upon so grand a change in the Church of England, we may clearly find the good old way: We must expect Satan who stood at Joshua’s right hand to resist him, when he was about Temple-work, will now use all his methods to perplex and to mislead us, to involve us in difficulties, and in angle to with errors: If he cannot wholly turn us out of the good way, he will endeavour to cast stumbling-blocks in it, and by variety of opinions, to multiply divisions about it; yea, he knows how by fair pretenses, and by good words, to cozen [deceive] us into bad ways. New England affords us a sad instance of this policy. A worthy Divine of their own tells us, by what sleights the Antinomians, Familists, and Libertines, infected the Churches there, As they would lift up themselves, (saith he) so also their opinions, by gilding them over with specious terms of Free grace, glorious light, Gospel Truths, as holding forth naked Christ, &c. and this took much with simple honest hearts, who loved Christ; especially with new Converts, who were lately in bondage under sin and wrath, and had newly tasted the sweetness of Free-Grace, being now in their first love to Christ, they were exceeding glad to embrace anything that might further advance Christ and Free-Grace, and so drank them in readily.

Yet be not discouraged, I beseech you; your wise and powerful Saviour hath the Government upon his own shoulders; he can easily rebuke Satan, well knowing how to confute errors, resolve doubts, and compose differences, he can conquer the greatest difficulties, or remove them with advantage to his own Cause, and your Souls. Do not despair but God’s Counsels are ripening towards such a time, when you may find rest after your long motion, stability after your many shakings, and when you shall reap the harvest of all the prayers and good endeavors you have sown, and receive rich interest for all the blood and Treasure you have expended in his Gospel’s Cause. Who knows but London, by the Free-Grace of God, after all these black and bloody clouds, may have cause to coin Money, (as they did in worthy Mr. [William] Farel’s time, who had been so much opposed and threatened in reforming Geneva and other Cities?) with this Posie on the one side: Light after a long darkness; and on the other side: Our God sights for us. You have had many visible Providences, as well as precious promises, encouraging you to persevere in the good way. He hath wrought wonderfully for you, and by you; his good hand remain upon you, till he bring you to everlasting rest.

The Lord refresh London with the comfort of those good words he spoke unto Jerusalem: I will be unto her a wall of fire round about, and will be the glory in the midst of her. So prays heartily,

Your Servant wherein he may promote

your Souls in the good way,

THOMAS HILL.

THE

GOOD OLD WAY,

God’s Way,

TO

SOUL-REFRESHING REST.

Jer. 6. 16, 17, 18, 19.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls; but they said, We will not walk therein.

Also I set watchmen over you, saying, hearken to the sound of the Trumpet: but they said, We will not hearken.

Therefore hear ye Nations, and know O Congregation, what is among them, &c.

AMONGST all the objects upon which you lay out your most serious thoughts, and strongest affections, there is none next to God himself, to worthy of a large share, as your immortal Souls: (one soul is worth more than a world, Matt. 16. 24.) And what more desirable for the best good of our Souls (especially in stormy times) than to find a Rest, an haven of tranquility, which would be like the mountains of Ararat, to a tossed Ark, as Gen. 8. 4. Behold, here is Rest for your souls; Who can direct you poor pilgrims in a method to find this rest, whilst you go up and down, feeling after God, Acts 17. 27. being in the dark, stumbling at you know not what? Prov. 4. 19. None doubtless so well as God himself, who is our Haven, our happiness, whose presence is heaven, and who best knows what path leads to the enjoyment of himself. Thus saith the Lord, stand in the Way, and see, and ask for the old path, where is the good way, and walk therein, and you shall find rest for your souls. All this bespeaks your ingenuous entertainment of that Counsel, that admonition, that here the Lord giveth, teaching viatores [wayfarers], how they may become comprehensores [comprehenders]. In the words themselves there is enough to persuade you to set open the doors of your Souls, to welcome them, as seasonable.

Herein you have,

First, A gracious expression of God’s indulgent carriage towards a sinful and unworthy people of Judah. Thus saith the Lord, stand, see, ask, for the good way, &c. He invites them most seriously, to those ways, which infallibly lead to their everlasting welfare, ver. 16, 17.

Secondly, Judah ungracious, and uncivil rejecting of this wholesome counsel. Proud Self-will, (a most dangerous bosom Malignant) maintained such a potent faction, within them, against God, and their own Souls; that they repel his kindness, with this unmannerly answer; We will not walk therein, ver. 16. We will not hearken, ver. 17.

Thirdly, The dangerous consequences of their wretched carriage towards so good a God. The Lord being sensible of so high an affront, done to his Majesty, summons up judgments against them, ver. 18, 19.

In the first general part, which is God’s gracious carriage towards his people of Judah, there are divers particulars.

First, The Speaker, God himself; Thus saith the Lord. Good reason we should be attentive hearers, when the Preface to the Sermon, brings with it such a commanding intimation from the Lord’s own mouth. Our wise and gracious God, was ever careful to give his people monuments of that great respect he bears towards them: And therefore in the Ark, there was, as the pot of Manna, an evidence of God’s care to feed them, and the rod of Aaron, and Ensign of government, shewing, that he would rule over them; So also the Tables, in token of his teaching of them; When afterwards he sent abroad his Prophets: still the people should understand, that God himself was their Teacher, by a frequent repetition of Thus saith the Lord (no less than fourteen times in one Chapter.) Sometimes, by way of command, sometimes by way of direction, sometimes for confirmation; and often for all these, and other heavenly purposes.

Secondly, Consider, the language God speaks, the wholesome counsel he gives them: When Jehovah preacheth, you may expect wise hints, excellent doctrine to be propounded by him. Here you have four particular branches in a few words.

First, stand ye in the ways: The least you can do when God speaketh, is to stand still, and bethink yourselves, fixing your thoughts upon the ways; Consider, ponder them, suffer not yourselves to be hurried away by a heedless incogitancy [thoughtlessness], which undoes may thousands.

Secondly, And see. Travelers should improve their eyes: The wise man’s eyes are in his head. Look about you with deliberation, Zacchaeus climbed up into a Sycamore tree, to get a sight of Christ: So take you all advantage, to spy out the good way.

Thirdly, Ask for the old paths, where is the good way; because possibly carnal affection may bribe your judgment, and you may be led away with the error of the wicked: do not only stand and see, (indeed that’s one point of wisdom) but make a further discovery by your serious inquiry. Consider by yourself, consult with others, it is as good in divinity, as in policy, knock at every door, that you may learn the good way.

Fourthly, and walk therein. When you have found out the good way, all your work is not done, the former acts are to little purpose, without walking, which is the complement and perfection of them: You may stand, see, & enquire out of curiosity, it is walking in the good way, which both argues your sincerity, and infallibly leads unto your happiness. This motion is the way to rest.

Thirdly, Consider the motive the Lord useth to engage their diligence: and you shall find rest to your souls. He puts them upon the exercise of diverse acts, which require much serious attention of mind, and contention of endeavours: You must be industrious, inquisitive, persevering travelers; keep your eye upon your journey’s end, look homeward, look Heaven-ward; though the Journey itself belong from Hell to Heaven, the way narrow, full of difficulties, sometimes hedged in with Thorns, yet it leads to life, Matt. 7. 14. When a Son is going to a loving Father’s house; when a wife is traveling towards her dear Husband, though many discouragements in the passage, yet hopes of welcome entertainment sweetens all. This did uphold Christ himself, who for the joy that was set before him, endured the cross, despising the shame, Heb. 12. 2. and may serve to support you.

In the second general part, Judah’s uncivil rejecting of God’s wholesome counsel; you may perceive the rebellious humor of self-will (the worst of Tyrants) working very strongly. The spring of corrupt nature opened in this vent, proud self perking up above God. They speak the very dialect of all the Sons of Adam, when left to themselves, We will not: The grand question on foot in the world, is this, whose will shall prevail; whether God shall have his will, or we sinful creatures our own wills fulfilled. Nothing so frequently disputed, nothing more hotly debated; and when it comes to try all, men will deny themselves in anything, rather than their will; yea, they will deny God himself, rather than suffer themselves to be crossed therein. We are all ready to return that unmannerly answer with them, Jer. 44. 16. Thus they here, ver. 16. We will not walk; the language not only of dull sloth, but even of impudence itself. And when God had set watchmen over them (speculatores [observers]) Priests and Prophets, both ordinary and extraordinary, saith Junius (O the admirable riches of God’s patience, towards such unthankful rebels!) Yet verse 17, they add obstinacy to their impudence, doubling it with a sturdy emphasis, We will not hearken. Who would have expected such an answer as this, to have been the echo to such soul-refreshing counsel? Yet thus they put off the great God, as enemies to him, and their own souls, peremptorily rejecting him and his Law.

No wonder if according (to the third general part) their wretched carriage towards God, be of such dangerous consequence. In verse 18, the Righteous God calleth the Congregation, the Nations, to take notice of what is among them, (scil.) what sins, what Judgments. This is an high strain of Rhetoric which God sometimes useth, that he may give a visible account of the justice of his proceedings, he will make as it were a public appeal to others, how just he is against them. They were not ashamed, (verse 15) now he will expose them to open shame. Then verse 19, he calleth upon the Earth to behold what evil he is bringing upon them. Patience and indulgence being abused, is turned into fury. They shall know, that it is an evil and bitter thing to forsake God, Jer. 2. 19. He will be sanctified either in an active way by them, or in a passive way upon them. If they will not do what he requires, for his honor and their good, he must do what he intends for his own glory, through in their confusion. Some might possibly misinterpret God’s severity against them, wondering that they who had been his darling people in a National Covenant with him, should now be broken with judgments by him: he will let them know, the holiness of his Justice now calls for it; sometimes the sins of a people grow so great, they make themselves as it were incapable of mercy, Jer. 5. 7. How shall I pardon for this? God is now resolved to give them the woeful fruits of their own thoughts, (verse 19). He brings upon them, fructum cogitationum ipsorum, The fruit of their own thoughts. As they did sow, so shall they reap, Prov. 1. 31. they shall eat the fruit of their own way, and be filled with their own devices. They may seek to palliate their sins, with some pompous, specious formalities of Religion, and fetch Incense and other most noble fruits from far; yet find no better entertainment, then verse 20. To what purpose cometh there to me Incense from Sheba, and the sweet Cane from a far Country? Notwithstanding all these complements, God knows the corrupt fruits of the thoughts of their hearts, and will accordingly reward them. As Jer. 17. 10. I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

After this general account of the words, let us more particularly enquire, what genuine and seasonable observations they tender to our consideration: Whereas the Lord here calleth on them to stand in the way, see and ask for the old paths, the good way; this is obvious.

In the concernments of your souls, the Lord would not have you over-credulous, but very carefully inquisitive after the good old way.

Before I produce reasons for confirmation hereof, I will for the clearing of the passage, premise and resolve a question.

In what ways should you stand and see.

First, it’s good beginning with yourselves; fix your thoughts at least for sometime, on your own ways wherein you have walked. Religion as well as reason appears in self-reflecting, in considering ourselves: in Hag. 1. 5, 7. Thus saith the Lord, consider your ways. Hebr. set your heart on your ways. Read them over, compare your actions with the rule, that you may find out your own obliquities, and accordingly be brokenhearted for them, and broken off from them. Too many ordinarily mind their comforts more than their duties; and consider much more other peoples ways to censure them, then their own to judge themselves for them.

But you will never learn to be happy travelers in Heaven way unless you sometimes look back, even with weeping eyes, upon your own former ways. The Prophet David found benefit in this course, Psal. 119. 59. I thought on my ways, and turned my feet unto thy Testimonies. A serious consideration is the Scripture method to a sound conversion. This Jeremy commends unto the people of God, Lam. 3. 4. Let us search and try our ways, and turn again to the Lord: let us return into ourselves, that we may return unto the Lord.

Secondly, It’s very fit likewise to stand in the ways of your Forefathers the good old Servants of God, that you may write after their Copy. As Deut. 32. 7. Remember the days of old, consider the years of many generations, ask thy Father and be will shew thee, thy Elders and they will tell thee. As what God has done for thee in his paths of truth and goodness, so proportionably what thou shouldest do for him in thy ways of obedience & thankfulness. It was a prudent direction the heathen Doctors gave to their Disciples consider what Socrates, Cato, & other refined Moralists did, and how they behaved themselves: we have better Oracles to consult with, patterns more worthy of our Imitation. Enquire what Abraham did, who was a friend of God: what Jacob’s ways were, who was so potent with God himself: what paths Caleb’s were, who was a man of another spirit, more excellent then ordinary, following God fully: Ask what ways David walked, in who was a man after God’s own heart, fulfilling all his will.

Thirdly, and most especially, stand in the several paths which God makes known unto you, as tending to the good way, and seriously consider them.

Jerome he distinguisheth plures semitas & viam unam, diverse paths, but one good way.

To the same purpose Theodoret; There are many Prophets which point to this way. As there is the Kings highway, which leads to great Cities, but diverse lesser paths coming from Villages which will bring you into that way.

Hilarie makes these ways to be the many commandments of God, and many Prophets which lead to Christ the way, truth and life, John 14. 6.

According to Cyril, these ways are the wholesome writings of the Prophets, if anyone will set his mind on them, he shall find the good way Christ Jesus.

Doubtless, there is one Sovereign Soul-saving way which leads to God, the center of our happiness; this the Patriarchs and Prophets have been discovering from time to time, our thoughts should be active how to find it out. Herein we must not so deignly [condescendingly] take things upon trust, but with much circumspection consider and enquire after it, the necessity whereof will appear by these following Reasons.

The Lord would have you carefully inquisitive after the good way, because there are so many wrong and by-ways, wherein you may miscarry, Matt. 7. 13. Our Saviour tells us, the gate is strait, the way is narrow which leads to Heaven, the passage is so difficult, the passengers are but few: But the way to Hell is a broad way, having a deceitful latitude: naturally we love elbow-room for our lusts; in this broad way there are by-paths, and secret turnings, many poor souls, too too many walk herein: A thousand crooked paths, into which deluded sinners turning aside, like lost Sheep, go wandering up and down till at last they be irrevocably entangled in a Wilderness.

It is observed by the Learned, if you divide the world into thirty equal parts, nineteen of those thirty according to their computation, are still overgrown with Heathenish Idolatry. Six of the eleven remaining are overspread with Mahumetism, then there remain but five parts of thirty, where Christianity hath taken possession. Amongst those Christians many seduced Papists who are led captive in by-ways, and of the remaining Protestant Party, how few that are Christians and Protestants indeed? Some have a form of godliness, but deny the power: others though they glory in the name of Christianity; yet scarce so much as any external shew of Piety, still the most walk in a way that is not good.

This more fully appears in that excellent parable of Christ concerning the sower who went out to sow his seed upon four sorts of ground; some fell by the highways side, upon profane Atheistical spirits, where it made no impression, this word sunk no more into their hearts, then feed into a trodden path, ver. 19. some fell upon stony ground, they receive the word with some joy, ver. 20. yet because they were not deeply humbled to make sin their greatest sorrow, and Christ their greatest joy, in time of persecution they are offended and fall off, ver. 21. some seed is sown upon thorny ground; a generation of Professors that make some further progress in entertaining the Gospel for a time, yet at last the riches and cares of the world chokes the word in them, they become unfruitful, prosperity is as great a snare to them, as adversity was to the stony ground.

The fourth which is the good ground is but one quarter; (I wish it were so much in every Christian Congregation) few receive the seed of God’s word with good and honest hearts, bringing forth fruit unto perfection. This is but a little spot in comparison, look into most Families, most Congregations, not a fourth part ordinarily, that looks like good ground, enclosed and set apart to bring forth fruit to God, but rather like a common waste overgrown with weeds, like a Wilderness, sine cultu, sine fructu, sine ornatu [without adornment, unfruitful, without ornament]. Here is a multiplicity of byways; wherein the most do lose their God, their Souls, their Hopes, their Happiness; therefore you should be carefully inquisitive.

There are many false guides, as well as crooked byways, which will cunningly endeavour to mislead you into self-undoing courses; upon this ground also you had need be the more carefully inquisitive after the good way. The Apostle Peter assures us there were false Prophets, among the people, even among the people of God, there shall also be false Teachers among you, who shall privily bring in damnable heresies: they mingled noisome weeds with some sweet flowers, scattered their poison upon Gospel truths. And ver. 2. many shall follow their pernicious ways, scil. their corrupt doctrines and evil examples; they loose the reins to all manner of licentiousness of the flesh, under the pretense of Christian liberty, ver. 18. by reason of whom the way of Truth shall be evil spoken of, the Gospel much reproached by the adversaries; and so others diverted from the right way: as long as the Devil hath a Kingdom here, he will send abroad his Emissaries acting this part to draw people into pernicious ways.

How came the man of sin to rise from so small beginnings to so great an height; look into 1 Tim. 4. 1. the spirit speaketh expressly in the latter times some shall depart from the faith, giving heed to seducing spirits. The Devil and the Pope have had many industrious Chaplains, who boasting as if they were inspired and sent by God, pretending devotion; and by insinuating strains of Rhetoric, have first screwed themselves into men’s consciences, then picked their purses, first cheated them of their Religion, of their Salvation, and then consented them of their Estates, got their Kingdoms to enlarge the Pope’s Territories: And all this carried on ἐν ὑποκρίσει ψευδολόγων , by the Hypocrisy of those who speak lies, with most cunning devices, deluding many poor creatures, obtruding gilded errors upon them instead of Truths. Possibly you may be seduced by such spirits, unless you be vigilant and inquisitive.

It’s worth your observation, in 1 Kings 22. 20. whenever the Lord intendeth to suffer any poor creature to be deluded, you shall find the Devil is always at hand. No sooner did God speak these words in verse 20. The Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth Gilead? (God had a quarrel against Ahab, and he was resolved to suffer him to engage himself in such a War, and to go up that he might be there undone.) But the Question is now, how this should be brought about? In verse 21. There came forth a spirit and stood before the Lord and said, I will persuade him. No sooner doth God express any intention, to suffer anyone to be seduced, but the Devil is most ready to be employed in the service. The Lord saith with him, Wherewith? In verse 22. he saith, I will go forth, and I will be a lying spirit in the mouth of all his Prophets; And he said, Thou shall persuade him, and prevail also, go forth and do so. The Devil knew Ahab had a company of Trencher mercenary Chaplains, that would easily be wrought upon to say anything to the King; so the Devil undertakes them, and he knowing the length of their foot, that he could prevail with them; saith he, I will go, and be a lying spirit in the mouth of all his Prophets. Hence it cometh that Ahab himself was seduced to those ways that lead to his own destruction. Unhappy King, he had such corrupt Chaplains, that were false guides; and there was a Devil that was very ready, to make use of all advantages, how to mislead them, that they might misguide Ahab. Such engines as these are, the Devil in all ages sends abroad, who come like ignis fatuus to poor people in the dark; and carry them headlong, sometimes till they stumble and fall, and if not break the neck of their salvation, yet hazard it very much, dishonor God, wrong themselves, and cast stumbling blocks before others. Therefore still let us see, observe and take counsel, not receive things upon trust, without exact inquiring, being there are many false guides, that will mislead you into dangerous ways.

We have all so much of that sin within us, which doth easily beset us, betraying us into byways, and unto false guides, which may yet lay a further obligation upon us to be vigilant, and inquisitive after the good way. Three things there are within us, which expose us to be misled.

First, there is in us much blindness of mind, much ignorance of Jesus Christ, and soul-saving Mysteries, whereby we are both alienated from the life of God, Eph. 4. 18. and likewise always ready to err in our hearts, not knowing God’s ways, Heb. 3. 10. As also hereby more subject to be deluded by Satan, Eph. 6. 12. It is an easy matter to abuse any one in the dark; you may cozen him with Copper instead of Gold, with a counterfeit Jewel instead of a true one. The Devil knows how to take advantage of the darkness of our minds, to entangle us with corrupt opinions, to engage us in licentious practices, thereby misleading us, till at last he hath plunged us into utter darkness.

Secondly, there is in us deceitfulness of heart, as well as blindness of mind, which lays us more open to be seduced from the good way. It is a full expression, discovering the depth of deceit in our spirits, Jer. 17. 9. The heart is deceitful above all things, and desperately wicked, who can know it? There are many deceitful things in the world, false weights, false measures, deceitful coin, deceitful books; but the heart is deceitful above all things. A deceitful heart is the greatest Imposter in the World: So many anfractus, such recessus, so many sly corners, and turnings, and windings, that none can know it, none can find it out but god, who hath an all-seeing, all-searching eye. The ignorance of our minds fills us with self-conceit, our sinful heart is as full of self-deceit, as of sin, and where there is a self-conceited mind, and a false deceitful heart, ‘tis no wonder to see such misled.

Thirdly, there are also in us many prejudices against the good way, which make us more apt to be seduced. It is one of the great Engines whereby the Devil manages his designs (a part of his strong holds, 2 Cor. 10. 4.) to fill people with prejudicate opinions against the ways of God, as if they were either Melancholy and disconsolate ways, (never considering that the ways of wisdom are ways of pleasantness, Prov. 3. 17.) or as if they were unprofitable ways, not minding, 1 Tim. 4. 8. That Godliness is profitable unto all things, having the promises of this life, and of that which is to come. This is the language too many speak from this distemper of spirit, Matt. 3. 14. It is vain to serve God; and what profit have we that we have kept his Ordinances? This prevailed to mislead people in Christ’s time, Job 7. 48. Have any of the Rulers, or of the Pharisees believed on him? And afterward when Paul preached Christ crucified, 1 Cor. 1. 23. Unto the Jews he was a stumbling block; (they stumbled, because they did not find so many miracles under this Gospel, as under the Ministry of Moses) To the Gentiles he was a rock of offence; they were so fond of Philosophical subtleties, and human Eloquence, that they were offended with Apostolical simplicity in preaching Christ crucified.

As there are many byways, many false guides, divers evils within us; which betray us to misleading; so consider, the good way is not easily found out: our blessed Saviour presseth this, Luke 13. 24. Strive to enter in at the strait gate; for I say unto you, many shall seek to enter in, and shall not be able. It is an awakening expression, it seriously minded; Strive to enter in, strive to overcome thyself, strive to overcome the Devil, strive to overcome the World, and all little enough; many shall seek, and shall not be able: the civil Hypocrite he seeketh by complying with duties of the second Table; and the religious Hypocrite, he will seek by correspondence with duties of the first Table; the Papist he will seek in the ways of superstitious devotion; and all kind of people in the world, that have any sense of a deity, and any apprehension of the immortality of their souls, they will seek after some kind or other; but all seeking will not serve, many seekers shall not be able to enter: and therefore saith he, Strive.

Two things increase the difficulty in finding out the good way.

First, This good way lies deep, ‘tis a hidden way: Religion is the greatest Mystery in the world. In any ordinary trade, before a man can be acquainted with the secrets of it, you bind him Apprentice for six or seven years; truly, there are so many mysteries in Religion, that require the service of diverse Apprenticeships to be well acquainted with them. Religion it seems a Paradox, a Riddle, and that’s the reason, that so many out-stand, out-fit so many Sermons, out-live so many Ministers one after another, and yet are where they were, it may be ten or twenty years agone: grow more wise for the world, and more provident, and more politic for their own secular advantage: but still as great strangers to the power of godliness as ever: How cometh this to pass? The way lies deep, there’s nothing in Religion, but it hath a mystery in it. Paul when he speaketh of chastity, useth this expression, that every one should know how to possess his Vessel in holiness and honor, 1 Thes. 4. 4. There is a virginal and a conjugal chastity not easily learned. And he tells you, Phil. 4. 12. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed, hath to be full and to be hungry, both to abound and to suffer need. There was a mystery in all this; to know how to avoid the sins, to resist the temptations, and exercise the graces of all these conditions, was a lesson not easily learned: Therefore Paul saith here μεμιημαι I am initiated in this mystery. As in regard of the doctrine of the Gospel, without controversy great is the mystery of godliness, 1 Tim. 3. 16. So indeed it’s very true, in practical godliness, in all the duties that you and I are to practice in Religion there is a mystery. To know how to live by faith, to act self-denial, to perform duties, so as to enjoy communion with God therein, requires a secret and heavenly skill. Many a man hath merely an outward shell and husk of duty, a carcass of Religion, but wants the kernel, and soul, that should enliven it. To do Religious duties, from Religious grounds, upon therewith, as well as profit yourselves; is such a secret, as some who have been hearers for twenty or thirty years, are little acquainted with.

Secondly, as the good way lies deep, so even the best guides may be mistaken; the most able, learned, godly Ministers in some things, may possibly be deceived themselves, and deceive others. It is observable, 1 Cor. 3. 12, &c. Ministers may build upon the right foundation, and they themselves be saved, being godly; yet their work shall be lost; because though upon the right foundation, yet they build hay, stubble, wood, such trash of errors, or airy and empty speculations; not gold, silver, and precious stones, wholesome and substantial heavenly truths; not considering that the foundation, as it is the strength, so it should be the rule of the building, and all the superstructions should be commensurate to the foundation; every way correspondent to the will, mind, and glory of Jesus Christ. Learning and goodness doth not exempt men from these mistakes.

If you look into 1 King 13 you shall find an amazing example of an old Prophet, who discovers some goodness, ver. 30, 31, 32. Yet you have him ver. 18. seducing another Prophet, who had been zealously active in the cause of God, as appears in the beginning of the Chapter: the greater pity that he should be so much abused; This old Prophet speaks like a grave Father to him, ver. 18. I am a Prophet also as thou art, and an Angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread, and drink water; But he lied unto him. He pretends a Revelation from God, to bring back the Prophet, expressly contrary to what instructions he had received of God, ver. 9. An Angel spake to me by the Word of Lord. It is possible, you see, for grave Ministers to palliate their untruths with pretended Revelations. Hereby this Prophet was misled out of the good Way, and put upon that disobedience against God, which cost him his life.

Indeed soon after (which is fit to be observed) ver. 21, 22. God reproves his disobedience by the old Prophet, who was the occasion to bring him into error. We speak, we act, as God is pleased to assist or withdraw. When God will use a man, then he shall be a Counsellor, a reprover; but when he is left to himself, then even an old Prophet may be a seducer, a deceiver. No wonder to see so many of our younger Prophets, and other Christians misled in these latter days, when old Prophets may and do too often pretend the greatest authority, abusing God’s own name, to countenance their errors. The primitive times afford us too many sad instances, that the greatest Lights may have a mixture of darkness. Origen and Tertullian erred so foully, one amongst the Greeks, the other amongst the Latins, that each of them was accounted in those times Tentatio magna in Ecclesia, A sore temptation, a great stumbling block in the Church. Augustin, upon a very weak ground, Job 6. 53. countenanced stiffly, that Infants should receive the Lord’s Supper: which error of παιδιευχαριστὶα, as sandy a bottom as it had, continued in the church divers hundred years.

Jerome, though learned to admiration, doted on the merit of virginity. It were easy to shew the nævi, the blemishes of others, but why should we uncover our Father’s nakedness? only thus far improve it; being that the greatest Oracles of learning and piety may in sundry points be deceived, (Prophets and Apostles only, whose call was extraordinary, had an unerring spirit) good men may sometimes lead us out of the good way.

Therefore, by all this, we are the more strongly engaged to stand, see, and inquire what is the good old way, and not suddenly to take things from any upon trust, in the great concernments of our souls.

Doth the Lord call upon you to be carefully inquisitive in the concernments of your souls? O then learn to be prudent, to be serious in trying every way before you engage yourself therein. Certainly the wise God (who never thinks or speaks in vain) would not have spent so many several words, Stand, see, ask, had not the business been of singular consequence. I wish Christians would learn of Politicians, when they have to do with men like themselves, non cito credere, not to be too credulous. It was a noble strain of prudent piety in the Bereans, Acts 17. 11. They did receive the word with all readiness of mind, and searched the Scriptures daily, whether those things were so, even when Paul and Silas were the Teachers: How vigilant would they have been in these times, when there are so many suspicious Doctrines preached, so many adulterate ways obtruded upon ignorant well-meaning hearers.

It is good counsel which is given, 1 Thes. 5. 21. Try all things, hold fast that which is good, take in nothing, upon trust, whosoever be the Teacher, unless you be sure it be God himself. If God speak, then we must never dispute, but obey; But, unless you know it cometh undoubtedly from God, try all things, try all practices, that are commanded to you, try all Doctrines, that are held forth as a rule of these practices; yea, try all revelations, that any man shall pretend, by which he receives these doctrines: for this you must know, those practices, those evil ways are most dangerous, in which men are confirmed by any doctrine, by any settled opinion. If a man rush suddenly by incogitancy, and by temptation into a bad way, he is more easily recoverable; but if he shall be rooted in a bad way, by an unsound rule of doctrine, that doctrine had need especially to be considered: when the man that commends such a way, shall pretend he had this by a discovery from God himself, and that he hath such and such a Revelation. As Montanus, and some of the old Heretics in the primitive times, pretended to such opinions by revelation, and so there was no disputing against them. If a man would tell you he is in such and such an opinion, and that for such and such reasons, possibly you may overthrow his reasons, and so convert him from the error of his way: But if he shall come and tell you, I hold such and such an opinion: How came you by it? I had such and such a revelation for it; It is a hard matter to convince such a man, because he will fondly stick to his Revelation, and confidently obtrude it upon others: but let these be tried: Try every spirit, Job 4. 1. Make account there are false Teachers gone out into the world, such as God himself never sent. Believe not every spirit, but try the spirits whether they are of God, because many false Prophets are gone out. True Prophets, they are sent out by God, they are called out in God’s way, but false Prophets, they go out (are not sent) without a Commission, and without instructions from God: And therefore, because there are many such that go abroad, great reason that people should try before they trust. You that are Tradesmen, and who receive money, you will have a balance to weigh your gold, you will have a Touchstone to try your metal; Kings, they will have a Taster, to try the meat, possibly there may be poison abroad, instead of good wholesome good; and shall not we be as you will be sure to have a Bond made by good advice, you will have witnesses; why? Oh you love your money, therefore you will be sure to be upon good terms. If you were to make a purchase, you will have the conveyances examined, and it may be, overlooked by one Counsellor after another, because you value your worldly estates; And are not our immortal Souls of greater concernment then any of these? And therefore in what hath reference to them, let us take this wise direction, Stand, see, inquire.

Here you may desire resolution in three particulars:

1. Who must inquire?

2. Where must we inquire, or from whom?

3. To what purpose must we inquire?

Quest. First, who must inquire?

Answ. The Lord here directs his speech to all the people. Indeed if you were to ask the Papist, who it is that must consider and try and examine things? Bellarmine and his followers would feign persuade you, that belongs only to the Bishops and Doctors, and the great learned men, to try, examine, and to judge things; But people, they by an implicit faith must be carried hood-winked, and pin their faith upon their leaders’ sleeves, till at last poor wretches, they be plunged into Hell; God would have us more wise, and expects that every man should make use of his reason, as carefully for the good of his Soul, as for the welfare of his body, swallow not things credulously, but consider, examine them. Whom doth Paul exhort to try all things, 1 Thes. 5. 21. not only Ministers, but even such as were under the Ministers, ver. 12, 13. Such as were to know them, who labored among them, and were over them in the Lord, such as had Prophets prophesying among them, whom they must not despise, these undoubtedly were the People, private Christians, they must try.

“Indeed the supreme judgment belongs to the Head of the Church the Law-giver Jesus Christ, Ministerial judgment and trial belong to them who have a public Office from Christ, to that purpose; as for a practical judgment, a judgment of discretion, every man and woman is to make use thereof, it is not safe for any to receive matters of Religion without serious examination. This hath been taken for granted by Prelatical Divines, & was the Doctrine even of such as were too willing to lead poor people captive by a blind obedience. They acknowledged, if a thing commanded were indifferent, you might do it, if unlawful, you might not do it; But how should everyone discern whether that which Superiors enjoined, were indifferent or unlawful, unless they had liberty to try and examine. How otherwise should Shadrach, Meshach, and Abednego, have known how to carry themselves, when the King commanded them to bow to his golden Image? had they by credulity without consideration or trial complied with Nebuchadnezzar injunction, they might soon have committed Idolatry to escape the fiery furnace (too many have been thus unhappily surprised in these later times) and so have hazarded the undoing of their souls to secure their bodies. As in Philosophy, so in Divinity, credulity hath bred many Heretics, and carried captive many thousands, because they resolve to believe, as such a learned man believeth, and will not stand, see, and inquire what is the good Way.

Quest. Secondly, Where should we inquire, from whom?

Answ. We need not run to Rome, nor be beholden to the pretended infallibility of the Pope for resolution. The Papacy being the grand Apostacy from the Truth of God, that heavy judgment lies upon them, 2 Thes. 2. 10, 11. They are given up to strong delusions, to the power of error, and so the blind leading the blind, both will fall into the ditch. Neither must we depend upon the Authority of the Church, for the deciding of controversies, and determining matters of Religion; we should look higher. It’s true, the name of Church hath evermore been very specious, and used among all sorts with pomp. Come to Papists, they will cry, The Church, the Church, though it be but the Pope himself, yet that must carry all. When you were to deal with the Prelatical party, their dialect was, The Church must be obeyed, still the Church, (though but the Prelates themselves in their sense) must carry it. And when the people begin but to apprehend their own liberties, they will cry, The Church, the Church, (as they think themselves) so judges, so resolves. But whoever be the Church, the Authority of it is not sufficient; possibly the Church may err, and therefore we must fly to the Throne of Jesus Christ the Head of the Church, for satisfaction. Whom shall we rather believe concerning God, than God himself? If there were a Council of the most learned Doctors that ever the world had, yea, if an Assembly of Angels, yet in matters of Religion, concerning the Good Way, the last Resolution must be into Thus saith the Lord. Here it is not, What saith Hilary, what saith Austin, but What saith the Lord, he only can resolve and satisfy conscience, of him we must inquire.

Quest. Thirdly, To what purpose must we inquire?

Answ. That we may learn which is the good way wherein we should walk. Something hath been spoken to quicken you all to be inquisitive, and that you might be engaged to knock at the right door: I hope you are now in some measure prepared to ask. Amongst all byways, how shall we discern which is the good way?

First, the good way is that way which comes from God, which God himself hath taught and prescribed in his holy word. None knows the way to Heaven so well as the God of Heaven: It’s a seasonable prayer, Psal. 25. 4. Shew me thy ways, O Lord, teach me thy paths: we walk safely when we follow God’s own teaching. It is the very tenor of the Covenant of grace, by which he saves his people, they shall be all taught of God, Job 6. 45. hence he commands us to hear what his beloved Son saith, in whom he is well pleased; Hear him, Matt. 17. 5. where doth Christ speak to us but in his word, and by his spirit? The Holy Ghost is the Tutor, the book in which he reads Lectures to his Scholars, is the Bible; therefore if you desire to know which is the right way, to the word and to the testimonies, Isa. 8. 20. Is it there prescribed or no?

Judge them of the goodness of the way, by the Rules of holy Scriptures, and not only by the seeming light of your own conscience. Conscience may conclude that to be a lawful way which is unlawful, and in such a case it doth not oblige thee to practice, neither can it warrant thee therein. Yet among many other noisome weeds which spring up in the garden of the Church in these luxuriant times; this is one very dangerous principle, and indeed the more dangerous, because the language seems plausible: I am persuaded in my conscience it is the right way, and therefore I may walk in it. But stay a while! Do you find this held forth in Scripture, that your conscience is an adequate and sufficient Rule for your actions? No such matter, rather thy Conscience by the fall of Adam was defiled, Tit. 1. 16. And even in the regenerate is sanctified but in part, not freed wholly from darkness and error; and so cannot be a pure and perfect rule. If you make your conscience your only guide, you will soon be misled into gross offences, as Job 16. 2. Acts 26. 9. I verily thought with myself (saith Paul) that I ought to do many things contrary to the Name of Jesus of Nazareth: who will say, (unless they be shamefully ignorant) that Paul did well herein, though he might follow present light, which too often proves indeed but darkness?

If you were to deal with a Papist, and should ask him, Why do you pray to Images? why do you go to Mass? were this a satisfying answer, I am persuaded in my conscience it is lawful to go to Mass, and therefore I may do it? The good Lord discover and confute such poisonful opinions! Doubtless such an erring Conscience doth not warrant, will not excuse and justify thy sinful practice. Conscience is but a subordinate rule, and a rule to thee only so far as it receives information from the word of God; when the subordination is maintained, conscience acting according to punctual instructions from God himself; then thou mayest go on with comfort and confidence: But whilst thou art under an erroneous Conscience, thy duty is not to follow it, but rather to seek clear and full information, that thou mayest be delivered from all thy seducing errors, Rom. 12. 2. Learned Divines observe that in Negatives conscience may be more observed than in Affirmatives. When it doth judge a thing not to be lawful which is lawful in itself, we are not to do it, Rom. 14. 23. we may sometimes abstain from a lawful thing without sin; but we can never do an unlawful thing (though conscience affirm and conclude it) but we offended God therein.

O then, that you and I, when so many new and strange ways are commended, may form a right judgment concerning the good way, let us look above the examples of others, not setting our watches by their clocks, let’s look higher than the mere dictates of our own Consciences: Let us appeal to the holy Scripture as the perfect and ultimate rule of our actions, and judge of all our controversies, let that umpire and arbitrate all. Only here remember an excellent rule of one of the Ancients. He is the best reader of Scripture, who fetcheth the sense out of Scripture, not who carrieth the sense into Scripture. On these terms let all the opinions and practices which are now on foot in London, in England, yea, in the whole World, be tried by Scripture. When we read God’s word, could we singly and humbly enquire the mind of Jesus Christ, and listen impartially what language he speaks therein; and not, as too many do, with minds engaged to such a sense, which they must either find in Scripture, or will impose upon it; we might much more readily learn the good way. Heretofore indeed too many of the Prelates and their factors, that they might the better put off their adulterate wares, having first resolved to practice such Ceremonies, and bring in such Innovations, would then read Scriptures and Fathers, to see what expressions they could thence draw to countenance them. Let us all now beware of that which we condemned in others: what way soever of Doctrine, Practice, or Discipline we are engaged into in our present thoughts, whether to a congregational or classical, whether to this or that way, let us not study and dispute, that we may bring down the Scripture to our own sense, but rather endeavour to shape, frame, and raise all our opinions, desires and practices to the genuine sense of the holy Scripture, and according to the mind of Jesus Christ therein discovered; that will prove the good way which God himself makes known.

Secondly, the good way is that which leads directly unto God himself, to interest in God, service of God, and communion with God. the Lord at first made us for himself, our immortal souls will never find solid satisfaction, till they return back unto him. It is the proper work of true Religion, the good way, to bring back the wandering soul unto it’s Maker; What is Religion but a coming unto God in Christ, with engagement of the heart to stay with him? And the more steps we take in this good way of pure Religion, the nearer still we come unto God.

“The profane Atheist he wallows in his sin, prostituting his precious soul to this ignoble service, to make provision for his lusts, that is his Element; and all this while (poor creature) without God in the World, Eph. 2. 12. at a great distance from him, and his own Salvation. The carnal Worldling he would be content mi Deo, to make use of God, but then he must frui creaturis, enjoy the creatures; he serves God no more than may serve his own turn, gratify his own carnal purposes; neither mind he, in this way, fellowship with God. The lukewarm Politician he would by his politic reconcilements, arbitrate between God and self, hoping thereby to drive on his own designs, but in conclusion he likewise in this way, falls short of Heaven, losing his God in the inordinate pursuing of Carnal-self. But the good way will lead us off from our sins, above creature comforts, out of ourselves unto God. Some may take diverse steps towards God, insomuch that it may be said of them, as of him, Mark 12. 34. Thou art not far from the Kingdom of God, the good way carries thee further, it leads thee even unto God into the ways of well-pleasing service, into union and communion with himself. It brings thee not only to serve God, but also to enjoy God in an Ordinance; not only to obey him in doing a duty, but also to have a sweet communion with him in the performance thereof. Hence it is that a Saint who travels in this good way is not satisfied, unless he find and enjoy his God in the duties of his worship; he rests not in attending upon so many sermons, in making so many prayers; but he observe what converse his soul hath with Jesus Christ therein, what God looks from him, what influence from Heaven, what holy impressions upon his spirit by duty. He knows that in this good way, God brings down part of Heaven into his people before he advance them unto Heaven: he hath happily tasted, that a day of Humiliation may prove a soul-melting day, a day of Thanksgiving a soul-cheering day, a Communion day, a sealing and healing day, a Sabbath, a day of blessing and sanctification, so directly doth the good way lead unto God.

Thirdly, the good way coming from God, leads unto God, and that according unto God, according to the will of God; tending unto his Honor, and the magnifying of his Name. That is undoubtedly the best way which leads to happiness by holiness, Heb. 12. 14. The soul-saving way will be a soul-sanctifying way. In 2 Thes. 2. 13. God chose the Thessalonians to salvation through the sanctification of the spirit and belief of the Truth. In the execution of his eternal counsels, this is the Method. No satisfying evidence to us, that we were chosen to salvation from eternity, unless we have within us this undoubted pledge of his electing love and spirit of sanctification. That way which is not a way of sanctification as well as of Justification, is not the good Scripture way to Salvation. It lies as a great disparagement upon any new way (however many may ignorantly cry it up) when people’s opinions mar their practices; if whilst they contend for justification, they awaken the power of sanctification; if in their entertaining the Gospel of Christ, they turn out the holy love of God from being a rule of life; without question that is not the good way, wherein people’s spirits grow dry and barren, which opens a back-door to Sabbath-breaking and other licentiousness. Suspect yourselves and ways, I beseech you, if by any of your opinions practical Christianity wither, if thereby you become form all and loose in the duties of your places and relations. The good way is a soul-improving, a spiritualizing way.

In the 1 Tim. 6. 3. Paul directs Timothy thus to judge of Teachers and their Doctrines, and accordingly to own or decline them, as they teach and consent unto the wholesome words of Jesus Christ, and the Doctrine which is according unto godliness; clearly holding forth that Christ’s words are wholesome, soul-saving words, his doctrine purifies the heart, it is according to godliness.

This age is very fruitful in multiplying of opinions. If you would know how to judge of them, together with your examining of them by the word of Truth, observe diligently what influence peoples opinions have upon their spirits, and upon their conversation.

Under the Tyranny of the Prelates many congregations had almost lost the power of Religion in a crowd of needless Ceremonies; and now in too many places the vigor of practical piety is much abated (to say no more) by multitudes of dispute about some such opinions as might well be spared; This renders the way very suspicious, because it is no more according unto godliness.

I confess if we should judge of people’s way by their language only, good words are very frequent, many mouths are full of Christ, Free-grace, light, liberty, &c. God forbid that such sweet and precious words should be abused to countenance either darkness of error, or licentiousness of practice. Yet alas, how many speak the highest Gospel language, who live far below Gospel privileges, and below Gospel hopes!

The subtle Devil knows how to hide his snares under the most specious, even under Scripture words; Try therefore over and over, it much concerns you; O that it might appear that the way wherein you walk in the good way, being according unto God, expressing the reality of godliness in the course of your conversation.

These things being laid down for the awakening of your vigilance in enquiring after the good way, something must be added, concerning your asking for the old paths; Herein you shall do likewise travelers, to consult with such as have discovered and trodden the good way before you. The good way is an old way. Ask then,

First, what is the good old way of Doctrine, what is the old pattern of wholesome words? 2 Tim. 1. 13. Enquire what Truth Jesus Christ, who is the same yesterday, and today, and forever, Heb. 13. 8. did reveal unto his servants; and verse 9. hold that fast, and be not carried about with divers and strange doctrines, new and uncouth Doctrines, not recommended to us by the Apostles. O Timothy, saith Paul, 1 Tim. 6. 20. Keep that which is committed to thy trust. Depositum serva; that which hath been committed to thee, not what thou hast invented; that which thou hast received, not that which thou hast found out, wherein thou must not be an Author, but whereof thou art a Guardian; not an ordainer, but a Disciple, not a guide, but a follower; what thou hast received in gold, redeliver the same in gold, &c. He had this trust for the Churches use, let us diligently enquire after it, that we may be guided by it.

Secondly, what is the good old way of divine Worship. Here you must consult, not with the precepts of men, but with the word of God revealed of old unto his Church. The not minding of this ancient Landmark, hath brought in many superstitious Innovations into God’s service, and misled thousands of simple souls out of the good way. A Statesman of our own could observe diverse causes of superstition. 1. Pleasing and sensual Rites and Ceremonies. 2. Excess of outward and Pharisaical holiness. 3. Over great reverence of Traditions. 4. The Stratagems of the Prelates for their own ambition and lucre. 5. The favoring too much of good Intentions, which opens the gate to conceits and novelties. 6. The taking an aim at Divine matters by human, which breeds mixture of imaginations. In all which there was a neglecting of the holy will of God, the only rule of pure Worship. And all this while, alas poor hearts! people taking much pains to little purpose. In vain do they worship me, teaching for doctrines the commandments of men, Matt. 15. 9. They overlook God’s will, he overlooks their devices, so indeed the new way proves a bad and uncomfortable way; you must enquire for the good old way, if you desire to please God in his Worship.

Thirdly, what is the good old way of practical piety. The beauty of Religion much appears in the duties of our places and relations; to have such a conversation as Paul expressed, 2 Cor. 1. 12. in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, would much commend the Gospel, and fill us with rejoicing in the testimony of our own conscience; much of this practical godliness might be learned, as from Scripture precepts and practices, so both from the Doctrine and examples of Ancient Worthies.

Amongst others there are two very good advantages by the writings of the Ancient Fathers; They will afford us light in points of Faith, and heat in matters of practices. I wish we were better acquainted with those old strains of piety, which Origen, Chrysostom, Basil, put their hearers upon for sanctifying the Lord’s day, recounting Sermons, holy conference, they had their Mensarii Sermons, their Table discourses to feed their souls, &c.

It were a work worthy of a second Jewel, to make an Apology for the strictness and purity of practical piety out of the Ancient Fathers, against profane Atheists, as that learned Bishop did out of their writings Apologize for our Doctrine against the Papists; so might we better learn the good old way of sound Christianity.

Thirdly, forget not to enquire what is the good old way of discipline. When you have found the good old way of Doctrine, of Worship, and of practical piety, you will need an hedge of Discipline to fence it, lest dogs and swine creep in, and so mar and pollute it with their defilements. There may be indeed an extremity, in laying out more thoughts about the hedge, than upon the Corn, (too many are ready to slight the power of godliness in their vehement enquiries after some points of Discipline) yet suffer not I beseech you good corn to be spoiled for want of an hedge of Discipline about it. Let us seriously consult what was the good old Scripture Order. Paul joyed when he beheld the Colossians order, and the steadfastness of their faith in Christ, Col. 2. 5. The Lord grant that after all our enquiring, consulting and debating, we may find that good old Order in the Churches of Christ amongst us; this will be great matter of rejoicing to us.

Quest. But how far may we in enquiring after the good way consult with antiquity, and observe the old paths wherein the Ancient Fathers have trodden?

Answ. Though many make Antiquity their Diana, adoring too much every fragment of the Ancients, not minding that there are some gray-headed errors, the mystery of iniquity working in the very Apostles times, 2 Thes. 2. 7. though others, especially the Papists, use the Fathers, as Merchants use their counters, sometimes they stand with them for pence, sometimes for pound, as they be next and readiest at hand to make up their account.

Yet doubtless in searching after the good way, we may safely consult with Antiquity; the newest Philosophy may excel, having the advantage of new experiments, but the eldest Divinity is the best; there can be no better way to Heaven, then that which the Ancient of days hath discovered: and without question there were in the Primitive Church many glorious lights, whom the Lord acquainted with his Gospel secrets, and used them as special Instruments to convey much precious Truth unto us.

For better direction herein, I will take leave to suggest these few hints, (which in some Auditories I should much enlarge) That when you advise with the Ancient Writers about the good way, you must not credulously embrace their good Intentions, their received Customs, nor swallow all their free expressions, which after ages have wretchedly abused, improving them to justify their own errors and superstitions. But wisely consider;

First, that the most ancient and Learned Fathers should be received and read, as expounders, not as Law-givers. Secondly, you should labor to discern what books of theirs are spurious, and what legitimate. Thirdly, observe diligently whether the Doctors you consult with, understood the original language of the holy Scriptures, whether the Translation they followed was sound. Fourthly, enquire what consent and concurrence there was amongst them in this particular. Prefer that which they have spoken, either all, or the greatest part of them, and that very manifestly, often, constantly, assuredly, &c. Fifthly, and still all they say, must be weighed in the balance of the Sanctuary, examined by the Scriptures, the truest and best Antiquity.

*Reverend and Learned Mr. Perkins will give you a very rational account, how it came to pass that the Ancient Fathers spake oftentimes incommode, letting fall many unapt and unhappy expressions: First, sometimes they were carried too far, even into another extreme, by heat of disputation. Secondly, at other times, in their exhortations you shall find them transported by some vehement strains of Rhetoric; not always so courteous in the Pulpit, as in the Chair. Thirdly, before controversies were started, they spoke more securely, and too loosely in some points, till they were quickened to circumspection by the vigilance of an Adversary. Fourthly, they borrowed too many forms of speech from the people, & speaking often populariter, giving too much credit to rumors, they may mislead their Readers. Fifthly, sometimes you see them carried away with the stream of the multitude, even into superstition. Sixthly, and you have them often speaking of things ιστορικῶς [historically] rather than κατηγορικῶς [categorically], only historically relating, not asserting what they say. Therefore when you look through them, yet withal look above them, unto Christ Jesus in his holy word, that you may certainly find the good way.

And so much for the first Observation, in the second I will join the motive and the duties together.

When you have found out the good old way, walking therein is God’s method for you to obtain soul-refreshing Rest.

You have a great journey to take, from Hell to Heaven, from Egypt to Canaan, through the wilderness of this World; you had need have a good guide; and after so long, so wearisome, and such a conflicting passage, me thinks a resting place should be very welcome; It is God’s indulgence thus to offer himself to poor Travelers, allowing them this sovereign cordial in the way, that going on they shall find rest for their souls. There is rich encouragement in that place of the Prophet, Isa. 57. 19. I have seen his ways, and will heal him; I will lead him also, and restore comfort to him. God tenders himself as a Guide, as a Physician, and as a Comfort; black clouds shall be blown over, the storm shall cease, travelers towards Sion shall enjoy an haven of tranquility

Here I will consider three things:

1. The nature of this walking.

2. What rest is here to be found.

3. What evidence: That walking in this good old way, is God’s method to soul-refreshing Rest.

For the first of them, walking in this good way. 1. It presupposeth that you have renounced your former evil ways, and are now come into God’s way, into this good way, Isa. 55. 7. Let the wicked man forsake his way, and the unrighteous man his thoughts; forsake his wicked ways, and his own thoughts. There is no wicked man in the world, but he hath some way of his own wherein he walketh, and he hath some stock of carnal principles, that are, as it were, the Lantern, and the Candle to guide him in that way; you can never convert a man, till you have confuted his principles, overturned his thoughts, and then you may soon persuade him to forsake his ways; and both these must be done before he come into the good way. Therefore you shall find in Isa. 65. 2. the Lord tells you, I have spread out my hands all the day long to a rebellious people, that walk in a way that is not good, after their own thoughts. There is not a man or woman in this Congregation, that hath outstood the ministry all this while, and persisted in their own wicked ways, but they walk still after their own thoughts, and let the Minister say what he will, they will hold the conclusion, and resolve to keep to their own principles, and their own thoughts. Now when you are come to this resolution, my own thoughts shall not guide me, my own way cannot save me; but I will apply myself to God’s way; this is the first step toward walking; This is presupposed indeed, before you can walk in this good way, it must be done. You must turn your back upon your own evil ways.

Secondly, Walking is a moving forward, taking step after step, as travelers used to do, so that you make some progress: Though you be in the right way, yet if you stand still, you do not walk; But in that you hold compliance with the Commandments of God, and go along with them, maintaining a correspondency to God’s will, this is walking.

Enoch walked with God, in Gen. 5. 24. And so likewise in the Epistle to the Hebrews, 11. 5. He was then translated, going along with God in well-pleasing ways: Whatsoever duty God prescribed him, his Spirit closed with it, whatsoever lesson was commended to him, he took it out, acted over the truths that were proposed; And this is indeed walking with God in the good way, continually improving of his Ordinances, observing of his daily providences, obedientially delivering up yourselves to his Commands, moving according unto them.

Thirdly, This walking must be a voluntary, a willing motion. There is much in that expression, Prov. 20. 7. A righteous man walketh in his integrity: it is in that conjugation in the Hebrew, that signifieth he sets himself going. Every godly man hath an inward principle, he is not whipped to duties by fear, he is not carried on only by carnal hopes (as many a man doth worship the rising Sun, and love reformation when it is a plausible thing) but now a godly man hath a new nature, and there is an internal principle, and a motive within himself, that he walketh in this way, he is not drawn nor driven, but he spontaneously moveth: and this it is that God here expects, therefore you should inquire what is the good and the right way, and then walk in it. God’s people are volunteers, a willing people: And the very tenor of the Covenant is this, God’s people should be a repenting people, a believing people, an obeying people. By repentance we seek the way, by faith we find the way, and by obedience we keep the way: this would discover you indeed to be such a people, as walk with God, had you but the exercise of these three Cardinal substantial graces, such repentance as to renounce your sins, your former ways, and seek the way of God, such faith that you close with God’s way, and then withal, such obedience as to fix, and continue in the way: and all this with a willing mind, as David directed Solomon, 1 Chron. 28. 9. This is walking in the good way.

After the discovery of the nature of this walking, the next thing is, what Rest is here offered: Here is a plaster every way as broad as the wound, a satisfaction proportionable to the exigents and necessities of poor travelers towards Canaan.

First, rest from terrors of Conscience: Sometimes a servant of God lieth under such, and those are sad and black troubles indeed, to be under the accusing of a condemning conscience; you need not dispute where hell is, for they that know what terrors of conscience mean, they will tell you. God can you make a Hell in a man’s bosom, in his heart; if any spark of God’s wrath fall on Conscience, there is an Hell. Who giveth rest from these terrors of conscience? God himself, he being satisfied by the blood of Christ, can easily satisfy conscience; If our own hearts condemn us, Job. 3. 20. God is greater than our hearts, who knoweth all things. Oh, it is a sad thing, when we have a condemning conscience. Our blind consciences know but little evil by ourselves, in comparison of what God sees, and if that condemn us, what will God do then, that is much greater than our consciences, and knoweth all things? On the other side, If our conscience condemn us not, then have we confidence towards God, as it is there expressed, ver. 21. Here is heaven on earth, here is sweet rest, walking the good way, thou hast a good conscience, purity is the ready way to Peace; When thou hast a conscience that doth not condemn thee, but a conscience that doth absolve thee, and a conscience that doth approve thee, a conscience that is sprinkled with the blood of Jesus Christ, then hast thou confidence towards God, such a soul dares come to Prayer with boldness, and come to God’s Table with confidence, such a soul is not afraid of death, nor terrified with thoughts of the day of Judgment. If all be well at home, it argues all is well in Heaven, if conscience be at peace upon good grounds, then thou mayest be sure God is at peace. Here is sweet Rest.

Secondly, as there is rest from terrors of conscience, so there is rest from scruples, and doubts, and fears. Sometimes though the mind lie not under such Hellish terrors, yet it is in a sad, dejected, scrupulous, unsettled condition, knoweth not what to do, nor what course to take. Conscience is a tender part: a little bit of gravel in a narrow shoe, oh! it will much pinch and trouble the foot; and so a little scruple in conscience, much perplexeth the spirit.

Scruples are indeed like Thistles, though very bad weeds themselves, yet they argue the ground to be good where they grow: in many honest hearts there may be abundance of them. Poor souls sometimes they are so miserably puzzled, they dare not pray, they dare not come to the Lord’s Table: Where shall they now find Rest? The more they yield to scruples, the more they are involved. Why, the knowledge of the good way revealed in the Scriptures, the Doctrine of grace establisheth the heart in the midst of all doubts, Heb. 13. 9. The more we walk in this way, the more we conquer scruples. We must not give way to scruples against a duty, but rather do duty, even contrary to scruples; neither is this to do against conscience, but according unto conscience: This will bring rest and sweet tranquility of spirit, when God’s way, the good way, is walked in. Sometimes a poor Soul that goes to prayer, hanging the wing, in a drooping estate, God breaks in upon him in prayer, and he goeth out of the presence of God, as one in another world; Why, God hath given him rest, and God hath met him, walking in the good way, confounded those scruples and fears that did possess him; Through custom of doing against such like scruples, conscience itself is made more strong and settled.

Thirdly, Rest likewise under the impetuousness of inordinate passions, under the buffetings of Satan and our own corruptions. Sometimes a godly man, or woman, find themselves like a troubled sea, transported with passion, hurried away with lust, and it may be feel [like] a Thorn in the flesh, as Paul himself did to keep him low, in 2 Cor. 17. 7. A thorn in his flesh indeed, a messenger from Satan, the devil so far let loose, as to exasperate, to stir up the corruption of nature that is in him, that might be a daily affliction to him, here was the great trouble that Paul had, how did God give him rest? with such an answer as this from Heaven, My grace is sufficient for thee. That God that quiets a terrified conscience, that God that satisfieth a scrupulous mind, that God can likewise subdue an unruly lust, and moderate an inordinate affection, support under a furious temptation, according to his word; and thus doth he dispense himself to such as walk in the good way of obedience to him, and dependance on him, either he removes the evil, or gives them this refreshing under it; His grace shall be sufficient for them.

Fourthly, Rest from Tyrannical enemies. The Church hath many bad neighbors, many Canaanites, who desire to be pricks in her eyes, and thorns in her sides. Sometimes it is the portion of God’s Servants, to be hunted up and down like a Partridge upon the mountains, persecuted from place to place, as David and Paul, and other of the Worthies have been. God knoweth how to chain up enemies, he knoweth how to sweeten the greatest troubles, and to give in so much comfort as may support and satisfy the soul under all persecution, and in his good time to give rest from them. Consider that excellent place, Psal. 81. 13, 14, 15. O that my people had harkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him; but their time should have endured for ever: England as well as Israel might obtain victory over cruel and bloody enemies, could we learn to walk in God’s ways.

Fifthly, Rest in Heaven. In Heb. 4. 9. you find, there remaineth a rest to the people of God. In this Chapter is mentioned a threefold rest:

First, The rest of the holy Sabbath, v. 4. (where diverse observe a strong Argument in the New Testament for the institution of the Sabbath from the beginning.)

Secondly, a Rest of Canaan, v. 5, 8.

Thirdly, A remaining rest, a divine and heavenly rest, from the troubles of this life, to live wholly to God, and with God; This is called a Rest from labors, all the labor of this world that thou groanest under, Rev. 14. 13. Blessed are they that die in the Lord, or for the Lord, they shall rest from their labors, and their works shall follow them; here you must be Soldiers, you must serve out your generation in a conflicting course, you must labor night and day, God will have none of his servants idle, the time will come, when you shall have rest from all your labors, and then all your good works will follow you: many good works thou hast done, are now forgotten by thee, thou shalt hear of them then, at the day of judgment, they will then appear: Jesus Christ knows more good by them, they do by themselves, you did visit me, you did refresh me when I was in prison, and refresh me when I was hungry, and all these good works shall follow you, not a good work you have done, not a good word you have spoken, but they shall follow you. Here is the happy rest your souls shall find at your journeys end, having walked in this good way.

It follows now that evidence be produced, whereby it may appear, that walking in this good way, is God’s Method to obtain sweet Soul-refreshing Rest.

Here three considerations.

First, That God who bids you Stand, see, and inquire after the good way, is a God of Peace, 1 Thes. 5. 23. who hath made known an unmovable Covenant of peace, Isa. 54. 10. Engaging himself thereby to embrace all those who wait upon him in his own way. Yea, Isa. 64. 5. The Lord meeteth him, who rejoiceth in righteousness, such as remember him in his ways. Walking in the good way, leads undoubtedly to communion with God, and a sweet enjoyment of him. As in Luke 15. 20. When the Prodigal Son was a great way off, his Father saw him, and had compassion, and ran, and fell on his neck, and kissed him; which discovers what God is ready to do; to meet them with the dearest embraces who travel towards him in the good way.

Secondly, Jesus Christ is a Prince of Peace, Isa. 9. 6. and in the Gospel of Peace hath seriously invited all that are weary, and heavy laden, to come unto him, and he will give them rest, Matt. 11. 28. Yea, the Soul coming unto him in this good ways finds peace and rest, Rom. 5. 1, 2. and such peace in his Kingdom, and under his government, of which there shall be no end, Isa. 9. 7. First, the Soul finds rest in him, by resting upon him, and then rest with him for eternity: This Christ discovers to his Disciples with much sweet, ingenuous, loving faithfulness, Job 14. 2, 3, 4. In my Father’s house are many Mansions: if it were not so, I would have told you; I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. And whither I go ye know, and the way ye know. The good way which he hath prescribed, will infallibly bring you unto it. Now some little joy enters into you by drops, the time is coming when you shall enter into your Master’s joy, dwelling in joy and rest forever; you are not so ready to come unto Christ, as he is to come into you.

Thirdly, walking in the good way, will according to the very tenor of the Gospel, undoubtedly lead you into the new and living way, Heb. 10. 20. into Jesus Christ, and communion with him, who is the only means of reconciling us unto God, and by him to Heaven itself. This way to an eternal Rest in the fruition of God’s incarnation, is indeed new. First, comparatively, in regard of the more clear manifesting of the way to Heaven under the Gospel. Secondly, new, because it waxeth not old, it is now established, and never to be altered, and withal it is a living way; Herein Jesus Christ is found, who is the fountain of life, who lives for ever, to quicken dying, and refresh weary Travelers. They who walk in the good old way by repentance, faith, and obedience, may with boldness, with liberty, expect hereby to enter into the Holiest, into the place where God’s Holiness dwelleth, into the Heavenly Sanctuary. Jesus Christ came down from Heaven, to open this new and living way to advance them to Heaven.

Let us now see what improvement may be made of this Truth, in the application of it, to provide you in your journey towards Sion.

Behold, here, beloved brethren, and behold it with admiration, the rich advantage that poor sinners have by coming into this good way: it leads unto God himself, and soul-refreshing rest, in the enjoyment of him: whatsoever God is, whatsoever God hath, whatsoever sweetness there is in God to satisfy a poor troubled soul, that is to be expected, if you come to God, in God’s own way; and therefore doubtless they are much their own enemies, that keep at a distance from God, they that will not be taken off from their old wicked ways, those haunts of sin in which they have walked all this while; they that repulse these others, those admonitions which God giveth; the time may come that they will befool themselves, and bemoan their own unhappiness, that they did not choose the ways of God’s fear. Consider that of Wisdom, and tremble; what if calamity come on you? who shall help you? God will laugh when your calamity cometh, and mock when your destruction, and desolation, and fear shall seize on you; Why? because you would have none of his Counsel, you would have none of his reproof; You did not choose the fear of the Lord. I wish you would all expostulate the case with yourselves, now, seriously in the presence of God.

What is this true doctrine, that the good old way, is that which leads to the rest of my Soul? What an enemy have I been to my soul that have enslaved myself to my lusts all this while, that have turned my back on God and his ways, and will not by any importunity, though God himself speaks from heaven, be brought into this good way? Many please themselves, if they walk in such ways as lead to their own profit, and to their own worldly pleasures, O but what will be the issue? Why, look into the 4 of Judges, ver. 18, 19. You shall find the other ways wherein you walked, are those that deceived, that promised good entertainment, who will deal with you just as Jael did with Sisera, she came out indeed in the 18 ver. Turn in my Lord, turn into me, fear not; Oh what flattering language do the profits, and pleasures of the world speak to engage young people, and to entice others, Turn in; And when he is come in, he saith unto her, Give me, I pray thee, a little water to drink, for I am thirsty; she opened a bottle of milk, and gave him drink and covered him.

The world hath bottles of milk, sweet pleasures, satisfying contentments, men may suck out of the breasts of the world a great deal of satisfaction for a time, but when you are wrapped warm in the world, and fall asleep in the very arms of creature comforts, what will be the issue? See how she deals in the 21 ver. She took a nail of the Tent, and took an hammer in her hand, and went softly unto him, and smote the nail in his Temple, and fastened it into the ground (for he was fast asleep, and weary) so he died. This is the entertainment that worldly Temptations give to many people; they will hug you for a time, and they will give you milk, and they will seem to cover you, and wrap you warm, but once you are gotten into a dead sleep, a nail is driven into your Temples, and there is an end of an old worldling, there is an end of such a deluded sinner, that would not come into God’s ways, but gratify the devil, and still continue in such soul-deceiving ways: (I wish rather there were many among you, that had Joshua’s Heroical resolution this day, (for a day of humiliation, it is a day to renew your resolutions, and to renew your Covenant with your God) that would say in defiance to all bad examples, with an holy singularity, whatsoever others do, I and my house will serve the Lord. Joshua did not say only, I must serve the Lord, so a terrified hypocrite will say; or I ought serve the Lord; so a dull hearer, it may be, will yield a formal assent sometimes, or I would serve the Lord, so a lazy professor will say, I would feign serve the Lord: But Joshua saith, whatsoever others do, if they will go to hell, let them go along for me, for I am resolved, I and my house will serve the Lord: Come therefore, I beseech you into this way of God, this good way: I would be glad, if the Lord would please to prosper my weak and unworthy endeavours so far, as to persuade but anyone Soul, that hath yet been a stranger to these ways, to come and begin to try conclusions, It may be thou hast served three or four apprenticeships in wicked ways, and followed the devil and thy deceitful heart, twenty or thirty years together, wilt thou entertain the Counsel of a Minister of Jesus Christ, so as to come and try? venture some pains, and venture some steps in this way of God, possibly thou mayest find so much sweetness in the way, and advantage by the way, that if once you did but taste it, you would not for ten thousand worlds, turn your backs on this way again; It is a good days work, even to set your faces on this day toward God, to begin to look toward this good way; Do not mind your own profit, and your own advantages, your own ends, your own ease, let this be the great business you have to do, you have an immortal Soul, that is capable of an eternal condition, that must either eternally triumph in Heaven, or everlastingly fry in Hell. Thou canst not say but God hath sent from Heaven this day, by his own word to call thee, to stand, to consider, to look about thee, and to make provision for thy soul; Do not now hear what worldly profit saith, or listen only what secular advantage, but hearken what God saith, for the good of thy soul: It may be if you were now to make your wills, some rich man among you, hath so many hundreds for such a Child, and such a proportion for Wise, and such Legacies for Friends, O but what hath your poor Soul all this while? Oh! you will bequeath your bodies to the ground, and so much to such and such good purposes; and you will live your Souls to God; O but what if God will not accept of your souls, then thou art utterly and everlastingly undone; This you should know and consider seriously. The first meeting between God and the Soul must be here on earth in this Good way, they run a desperate hazard, that will venture an immortal Soul, and hope of Heaven upon a Lord have Mercy upon them, at the last day, when they know not, whether God will then accept of it, or embrace and own their Souls; yea, or no? Oh, it is a sad thing to think we should put off God with the dregs of our old age, and after our Souls have been drenched and steeped in profaneness, and covetousness, and ungodly courses, forty, fifty years together, than to think he owns our prayers, & to be as cocksure of Heaven as any: Do not deceive thyself on such uncertain terms, if thou wilt have the right Method to obtain indeed rest for thy soul, Oh! come into God’s way, and the sooner you come the better: Whatsoever competition cometh between thee and secular advantage, let all stand by and resolve first to provide for the rest of thy Soul.

There is a Story of one Marinus, a Soldier, having hopes of preferment to some place, being a Christian; It was suggested to him, that he must first forsake his Religion, before he should be invested in his preferment; It was so strong a temptation to him, that he began to stagger between his preferment, and his Christianity: But by the providence of God, there cometh one Theodistus to him, brings him into the Temple, and layeth by him a Sword and the Gospel, the Sword was the Ensign of his place and preferment, he was to have but one; now saith he, whether will you have rather, the Bible or the Sword? and dealt so seriously with him, that it pleased God at last to overcome him, he would rather have the Bible, and let go the Sword, and preferment, and hopes, and all worldly pomp, and chose the Gospel, that so he might save his Soul; Oh, that there were many in this Congregation, raised to this Heroic resolution this day, whatsoever the competition be, Is it a place, is it preferment, it is an Office? Lay the Testament by it, and think, if ever thou wilt save thy Soul, thou must let go thy hopes, preferment, and possession, and deny thyself in them, rather than let go thy share in the Gospel, whereby thou hast a title for the eternal happiness of thy immortal soul; Let soul be more dear and precious to thee, and the enjoyment of God, and finding communion with him, then all other worldly blessings whatsoever.

It was a rare disposition worthy of imitation in that great Soldier Terentius, when he might have asked what he would of the Emperor, this petition he would only beg, a Temple for the Orthodox Christians, when the Arian persecution did so much prevail; the Emperor denying him that in the behalf of Christians, though he had leave, he would not ask anything more for himself: here is a man that did value Religion, and the good of souls at an high rate, whatever becometh of his own preferment, of his own dignity: Let me say, let Religion flourish, let the Gospel of Christ run, and be glorified, in the power and purity of it, whatever become of our preferment. And truly did you know the excellency, the sweetness, the goodness of walking in the ways of God, you would not now like lukewarm reconcilers and moderators accept of a reformation upon any terms, so you might save your own advantages, and promote your own designs: there is many a Cassander that would be such a reconciler, that would undertake the arbitration between God and man, so he might drive on his project, he would be content to abate somewhat in Religion, so he might serve his own carnal purpose. But let us not be thus penny wise and pound foolish, and in the meantime neglect coming into God’s way; this is the only method that leads to this great advantage, to soul-refreshing rest.

If walking in the good way be God’s method to find soul-refreshing rest; then shew yourselves good travelers, and be sure you do indeed walk in this way; do not satisfy yourselves in that you know the way, but rather say as they in Micah 4. 5. every one will walk in the name of his God, Come, we will walk in the name of our God for ever and ever, you must be walking, stirring, moving on; many people if they have but got a little smattering knowledge, and have their tongues tipped with some Gospel Language, that they are able to discourse of Religion, they think they have made great progress therein, we know indeed so much as we practice, they only are good Scholars in Christ’s School, that have learned to turn the knowledge into action, and turn precepts into practice, to draw confidence out of promises, and imitation from good examples. Neither is it enough to come into the way, when known, and to stand still there.

Many men if they be once got into a religious form, if they be but accounted professors, they move in such a track of duty, and go plodding on from year to year, and if you had a picture drawn of them now, and a picture drawn of them now, and a picture seven years ago, no more light nor no more heat, nor no more spiritual vigor than formerly they had, this is not to walk in God’s way: what progress make you? what addition to the stock of graces, what fruit bring you forth, the Apostle giveth this counsel in 2 Pet. 1. 5. Add to your faith virtue, &c.

First indeed, if you would be good Christians, you must have faith, for the justification of your persons, faith for the warranting of your duties, faith to carry you to Christ, to fetch strength to enable you to your duties; But then add to your faith virtue, there must be grace conforming the duty to the rule of God’s Word, do it in a gracious manner, virtue; add to your virtue knowledge, you must rightly circumstantiate your actions, do them with a proper hic & nunc; and add to your temperance, patience, as you must have sobriety in the use of comforts, so you must have patience in your trials; and add to your patience Godliness, you must not have a sullen Stoic’s patience, be patient of affliction, be impatient of sin, and therefore add to your patience godliness, and then further add to your godliness, brotherly kindness: Oh, love all the members of Jesus Christ, 1 Pet. 2. 17. Love the brotherhood, the corporation, the societies of Saints; And what? must you have no love to them that are not yet Saints? add to your brotherly kindness charity, you have a love of complacency to them that are Saints, but you have a love of pity to them that are without; what though they scoff at you? pray for them; what if they cannot afford you a good word? go mourn over them, and if it be possible, by a contribution of prayers recover their sinking souls, this is to be Christians indeed, add to your brotherly love charity, lay not out all your love to the Saints, there is a love due to them as members, but when you delight in the people of God, the household of faith, yet withal pity them that go astray and be charitable to them, and try all conclusions how you may win them on, and engage them in the good way: Christianity is sometimes called a way, it is other times called a race, Heb. 12. 1. Let us run with patience the race that is set before us, a Christian should move so fast that he should be running, making swift progress that were walking to purpose; The Lord knoweth how many, even among those that would be accounted good Christians, are still dwarfs in Religion, still novices, children tossed to and fro with every wind, and many that think their penny good silver, yet it appears they are but dead creatures, they are but hypocrites in that they do not grow; as a Picture though never so lively drawn, if it groweth not, it stands at a stay, so many that are formal professor, they shew indeed they are but pictures, they do not increase, not out-grow corruptions, nor over-grow their wonted passions, nor grow above common temptations.

If you would approve yourselves good travelers in the way to Sion, you must be walking, it were an excellent thing, that now as we have monthly Sacraments, and monthly days of humiliation, to be drawing pictures of yourselves, compare yourselves with yourselves, observe how much more humble and broken hearted you are, how much more weaned from the world you are, and what fruitful walking you express after so many heavenly showers falling upon you.

Thousands in England would be glad of the very crumbs of your Gospel comfort. The more sad will your account be, if when the Lord shall reckon with you for so many years soul-quickening-liberties, it shall appear that neither Sabbath nor Sacrament opportunities, nor days of Humiliation, nor days of Thanksgivings, have engaged your hearts to walk on in this good way. The Lord persuade your spirits, that in an holy revenge of your former negligence, you may now mend your pace, and double your diligence in Sion way, yea and quicken not only yourselves, but one another, as they in Jer. 50. 5. Come and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. Let us endeavour as those that have a mind to dwell in heaven together, hand in hand to make constant progress in this good way.

Quest. Is there but one good way to soul-refreshing rest, must all travelers towards Sion come into the very same way?

Answ. Without doubt Jesus Christ is the one way, Job 14. 6. by his blood that one new and living way is opened, Heb. 10. 20. there is one way to repentance for our sins, of faith in God’s promises, of obedience to his commands, in which all Christians should walk, as being the only way that leads to communion with Jesus Christ, and to an heavenly rest by him. It concerns all Christians of all ranks, of all sorts, to come into this one way, and with oneness of heart to walk herein. In itself it is a mercy very desirable, that we might enjoy the blessed fruit and accomplishment of that promise, in the full extent of it, Jer. 32. 39. I will give you one heart, and one way. This being part of the Covenant, you should have it in your eyes, make it the matter of your Prayer, and the object of your endeavour.

The happy conjunction of purity and unity, Zeph. 3. 9. was an argument that God was making a restoration of his Israel. Then I will turn to the people a pure language, that they may call on the name of the Lord to serve him with one consent. In the Hebrew pure lip, and one shoulder. This is most lovely, to see the people of God, having a pure lip in his Worship, and one shoulder, in doing his Work. This promoted Temple work not a little, after the return from the Captivity, when the people gathered themselves together as one man to Jerusalem, Ezra 3. 1. This was the beauty of the Primitive Church, that there was such an Harmony of spirits amongst the Christians of those terms, Acts 2. 1.

It is an observation of a Learned Divine, from that passage in 1 Kings 6. 7. while the Temple was in building, there was neither hammer, nor axe, nor any tool of iron heard in the house; that thence we should learn, in Church-affairs, in matters of Religion, to manage all with sweet peace and unanimity; That no noise of contentions and schisms (saith he) might be heard, O that God would grant this mercy, that in his house we might all think and speak the same thing.

But it was a great blemish to the Church of Corinth, that the Church which should have preserved unity within itself, broke into diverse parties, into several little Corporations, some crying up Paul, others Apollo, other adhering to Cephas, 1 Cor. 1. 12. notwithstanding those strong reasons against divisions, mentioned, ver. 13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? how uncomely then are such divisions amongst you? Paul was very serious and affectionate, Rom. 16. 17, 18. I beseech you Brethren mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them, for they are such as serve not our Lord Jesus Christ, but their own belly, and by good words, and fair speeches, deceive the hearts of the simple. Church divisions do both weaken friends, and strengthen enemies, and so much disparage Religion, that they discourage comers on to it; and make some candidates, some probationers, fly off. Yea, too many are ready to resolve to be of no Religion, because they see so many Religions in England. It were worth rivers of tears, could we obtain that mercy from God, that these differences amongst us might be reconciled, that all you in London, who inquire after the good way, might once come into the same way.

Quest. Though unity joined with purity be very desirable, yet what if there should be a toleration of diverse ways in a Church, in a Kingdom? why not?

Answ. First, here we must wisely distinguish betwixt opinions and practices; It cannot be expected that all good men should ever come to be of the same opinion in everything. Neither indeed do all Truths equally concern us; There are several degrees of necessity about matters of Religion, which will admit variety of opinions in some of them.

1. Some things are always and simply necessary, as necessary means and causes by which we must be saved; Thus faith in the Trinity.

2. Other things are necessary, or as requisite conditions, without which a man cannot be saved; Thus conversion from sin to God.

3. Some other things are only necessary, in that they are commanded by God, or may be deduced from his Word, and therefore are to be obeyed according to that knowledge a man hath, or may have of them; About some of these, such as are of the lowest degree, not being fundamental, godly and learned Divines may differ in some opinions.

Again, these opinions are either kept private or made public. Doubtless when they are not published and propagated to the disturbance of others, much indulgence may be shown to dissenting Brethren, who peaceably enjoy their own opinions. And as diverse Truths admit a latitude, so likewise some practices, into which those Truths lead, in both which some differences may be born. It is observed, Paul and Barnabas jarred, yet both Preached the Gospel; Cyprian and Cornelius differed in judgment, yet both pillars of the Christian Faith; Chrysostom and Epiphanius disagreed, yet both Enemies to the Arians. Indeed if men will vent their own conceits, (as commonly they are big with them, longing to be delivered) whereby they puzzle and distract others, it much alters the case, and makes them more incapable of connivence, and that especially when their opinions tend to such practices, as undermine the power of godliness, or peace of the Church. Christ blamed it in the Church of Pergamos, that such were suffered there, Rev. 2. 14. who held such doctrine, as taught one to cast stumbling-blocks before others.

Quest. May any compulsion be used by Magistrates, to draw people into the one good way?

Answ. It is concluded by most able, godly, and sober Divines, that in some cases power may lawfully and seasonably be employed in matters of Religion.

1. Power may and must endeavour to hinder the blaspheming of the True Religion, and to suppress the propagating of a false Religion. Consider Deut. 13. Enticers to Idolatry were to be stoned to death, and that doubtless in a judicial way.

2. Though men cannot be compelled to the profession of the True faith; yet by Authority they may be even constrained to attend upon the means of knowing God, and that good way which leads to him.

Consider zealous Josiah’s example, 2 Chr. 34. 33. If you cannot persuade men to be good Protestants, yet strive to keep them from acting Popery, bring them into the light of the Sum of Righteousness, possibly they may learn thereby to abhor Popish darkness.

And now especially when we have so solemnly Covenanted for the extirpation of Popery, far be it from any to dispute for a toleration thereof, or to give way to any such Principles as will by natural consequence infer it.

Quest. What then shall we do with all those in England, who are engaged in different ways, both in regard of their opinions and practises?

Answ. It should make us lie in the dust and melt into tears, that we have so many distractions in the Church by reason of differences amongst us. One extremity hath begotten another. Many desiring to run far from Popery and Prelacy, (which formerly oppressed their spirits) have now before they were aware, engaged themselves in the very quarters of the Arminians and Socinians, joining with them to undermine the Civil Magistracy, the calling and power of the Ministry, to enervate the Sacraments, and question the immortality of the soul. (Witness a dangerous Book lately written, pleading for the mortality of the Soul, which will open the floodgates of profaneness,) and so poor hearts are in danger to lose the good way. Yet alas, how much do they perplex themselves and discourage others, as if the Reformers in Parliament, and Assembly were acting the parts of the Horns, Zach. 1. 21. to scatter Judah and Jerusalem, uttering these sad expressions, we shall not be tolerated, we must be banished, the persecution is like to be as hot as under the Prelates, and so much more inflame the present troubles: I shall briefly suggest two things for resolving this great doubt proposed which puzzles so many.

First, Before we speak or think of tolerating or banishing, let us all, both Minister and people, labor to reduce all those from their errors, who are gone out of the good Way. Too many weary themselves and others, in projecting what shall become of people, who are of this and that way, but rather let us lay out our most serious thoughts, how we may recover them who are seduced, Jam. 5. 19, 20. It is an high act of Mercy to convert a sinner from the error of his way, we shall save a soul from death, and shall hide a multitude of sins, do what you can to save them, as Jude directs, ver. 22, 23.

Secondly, Let us endeavour not only to reduce some from their gross errors, into the good way, but also seek such a reconciliation or lesser differences, with others, that Brethren who hope to spend eternity in Heaven together, may walk peaceably and lovingly in this good way. Inquire what latitude in opinion and practice the Scripture allows. No good Christian will desire more. Some things the Apostles commanded as being necessary, some things they commended and advised as being expedient, some other things which were merely indifferent, they left indifferent without the least violation of the Church’s Liberty. Let every one of us please his neighbor for his good to edification, Rom. 15. 2. O that we could all endeavour to keep the unity of the Spirit in the bond of peace! Paul presseth this upon us by seven strong reasons in three short verses, Eph. 4. 4, 5, 6. and endeavors to engage us hereunto with most sweet affectionate expressions, in Phil. 2. 1, 2. If therefore any consolation in Christ, if any comfort of love, if nay fellowship of the spirit, if any bowels and mercies, fulfil ye my joy, that ye may be like-minded, having the same love, being of one accord, of one mind. A reducing of some into the good way, that leads to Soul-refreshing rest, a composing of differences amongst others who walk therein, will so answer this question, as to prevent the inconvenience of such a toleration as some desire, and the danger of that banishing which others fear.

Give me leave, Right Honorable and beloved, to bespeak the improvement of your wisdom and zeal, of your interest and influence, for the carrying on of this soul-refreshing design. Do not satisfy yourselves, that God hath brought you into the good way. It is indeed an admirable mercy, worthy of everlasting praises, that when your faces were Devil-ward and Hell-ward, he hath turned so many of them Christ-ward and Heaven-ward. I hope you love the souls of your children, friends, servants, and people, so well that you will easily be persuaded to bestir yourselves seriously how to bring them who yet go astray by ignorance, profaneness or security, into the good way, that they may all find rest with you therein.

It will stand upon record for the honor of this renowned City what you have done since these public troubles began for the good of the Church, and for the good of the State, what you have given to quench these sparks ere they brake out into devouring flames; And I question not but whenever the Chronicles of these times shall come to be written, the zeal, the fidelity, the self-denial, the courage, the diligence of this famous City will fill whole Pages with your just and due commendation. Not only families, but houses of Parliament; not only Countries, but Kingdoms are sensible of your forwardness; and (do daily) bless God for it. Well! give me leave now as a poor Minister of Jesus Christ, to press on thing more upon you, viz. that you would erect some further monument holding a proportion with what you have done already; something worthy of this religious, this renowned City, That you would lay a train how to reduce poor souls that go astray, and how to bring them into a good way, that leads to eternal rest. It is my advantage that I have the opportunity to speak in such an auditory, upon such an argument.

There is great reason that we should take notice of what cost and charges you have been at this last year in the four Hospitals of this City, and in the maintenance of the great number of poor children and others; I need not go over all the particulars, they have been read again and again to your honor; many whose wounds been healed by you are blessing God for you, and many hungry bellies which you have fed, are magnifying him, and many children I hope are learning to bless the name of that God that hath put it into your hearts, to do so much good for them: and I am confident you will hear comfortably of it hereafter at the day of Judgment: Possibly all this may be done, and yet some further care to be taken for the reducing the souls into such a good way, that might lead them to their eternal rest; and to this purpose I will be bold to suggest some few directions.

First, Lay a train for the education of youth in the knowledge of this good way, for the multiplying of such faithful guides as may discover and lead others into this way. It is a piece of Luther’s counsel: if ever you would have a good Reformation, look to the education of Children; You clothe their bodies, and you feed them. It is mercifully done, it is good Gospel fruit, it is worthy of Christianity: but I beseech you withal take care for their precious souls; Acquaint them betimes with God’s ways.

And you more especially, that have the government of this famous City, look to your City-Schools; look that there be principles of these young Generations. So you will lay a train indeed to bring their souls into the good way; and to this purpose, provide that there may be more faithful guides to steer and direct them in this way: That were indeed an enterprise worthy of such a City as this is. Let us not be ashamed to learn anything from the Jesuits, (which is fit to be learned from them) who are most studious in this art; they go up and down, and observe what youths are most pregnant, who are likely to be good disputants, and who are likely to be good Statesmen, and who are likely to be good Orators; and out of each of these, they will take a number, whom out of the public charge they will maintain, that their parts and abilities may be improved to the greatest advantage, both to themselves, and the Commonwealth. I doubt not, but this City might honor God, and honor themselves, in some such course as this is: In all your Hospitals, in all your Schools, let there be a wise observing by those that are able to discern what is the proper genius, spirit, and disposition of young Youths, where is any of special parts, that hath not only seeds of piety, but singular endowments of nature: And though I would be loathe to press upon so bountiful a City as this, anything that might add to your vast charges which you have been already at, yet I could wish with all my heart, that some public Stocks were raised, in some way most suitable; that such as I speak of, might be maintained and consecrated to the study of Learning; and being sent to the Universities, might prove in their generations, faithful guides in this good way.

God hath been pleased already to shine upon us in the hopeful beginning of Reformation of Universities; and everyone of us in our way and place, are to further that work wherein we are all, more or less, especially concerned. This will most successfully be done, by sending such persons thither, as may be most capable of improvement there; which may not for want of parts be discouraged from following those studies which shall there be required of them; and the for want of employment in their studies, run out into such vicious courses, as may make them to rue the day that ever they came thither. The rule which Parents have gone by formerly, in making such and such Children Scholars, has been a respect to their own education; they have been Scholars it may be themselves, and therefore think that their Sons (however qualified) must needs be so also; and others, by very sinister respects; Gentlemen, if they have diverse Children, to make Scholars of those which are the youngest, as a shift, rather then a calling, and somewhat whereby they might rather provide for their worldly subsistence, then for the service of the Church & Commonwealth. Now that which I commend to your Wisdoms in this point of public Education, is to be carried by another Consideration; to it, of the pregnancy of parts and capacity in Children; such being cherished and promoted in Learning, they may by God’s blessing prove able guides to bring others into the good way.

Secondly, look to your Family Religion: For as your Schools have a subordination to Universities; so Families to Schools. The reformation of the one, will not so much avail, without reformation of the other. And both have a subordination to the Church.

To this intent, let Masters, let Parents, (Oh, that Husbands and Wives likewise would love one another’s Soul,) so well as to be quickening and helping forward one another in this good way!) I say, let Masters, let Parents catechize their Children, and Servants, and instruct them in the principles of Religion: Doubtless this is the way to make them fit to be useful Church Members. You expect the Minister should do all, truly there will not so much be done, unless you maintain an harmony of Ordinances. When a Minister shall Preach, and Catechize, and instruct in Public; and when a Father shall deal with his Children when he cometh home in private, and call them to an account of their profiting by the public administrations; Oh, this harmony being maintained, it will still lay a better train, how to reduce those that go astray. It is a most unhappy thing, that many times the Master and Mistress come to Church themselves, when it may be the servants in the mean while, are in Taverns and Ale-houses, and up and down in one corner of the Suburbs or other, and possibly you never so much as question them at night, where they have been, and what accompt they can give of the Sermon which has been Preached, what Manna they have gathered this day; if you would reduce your Servants’ Souls, if you would have them obtain happy rest, love them so well as to be preparing them by Religious principles, to walk in this good way. Deal not with your Servants, as you do with your Horses; let them work out their strength & spirit, and when they have served you so long, there is an end; what becomes of their souls and eternal condition, many of you care very little; whereas indeed your should rather consider, you are as well entrusted with their Souls, as they entrusted with your Estates; may be thy Servants Sins stand upon thy account, some of them may now be roaring in Hell, for those offences, which either they learnt from thee, or were born in by thee. O be entreated to have an eye upon your Families; too many of them look too like the Devil’s Chapels; give diligence rather that they may be little Churches to the great God. How sweet will this Rest be, if after thy praying and use of all good means, that thy Children, may be found God’s Children thy Servants, God’s Servants, walking in the good way; Parents and Children, Masters and Servants may keep house together eternally in heaven?

Thirdly, encourage your faithful Ministers, not only in Preaching; but in short Catechizing & brief expounding the Scriptures; such exercises might prove a very compendious method to lead many into the good way: Let able Ministers study to Preach plainly, yet ordinarily hearers are not at the first capable of the series of a set Discourse, unless they be prepared for this, by teaching them the A. B. C. of Christianity in the very principles, and by giving them line upon line, and precept upon precept in some easy and familiar manner. If the Lord please to bless us with this fruit of Reformation, that reading of long Liturgies, be turned into short expounding of Scriptures, when they are read in the public Assemblies; by some brief hints to clear difficult, and press most seasonable places upon the hearers; doubtless it might reduce many, and much edify other people’s souls in the good way. Many parts of England have already tasted the sweetness: of this exchange. I know no place which might more easily obtain this precious advantage then this City, where you have so many able Teachers, who know how to divide the word aright. Why should not you have such morning Exercises in London, as are lately set up in your Neighbor City; wherein you good Scribes might open their Treasures, bringing forth new and old, to the enriching of your souls. Hereby you might recover much precious time, out of the hands of sleep and slothfulness, and without making any great breach in your ordinary employments, get a good Gospel breakfast next your heart in the morning: You would trade the better all the day, if you begin first to trade with Christ in the morning: Yea, hereby your Soul-Nurses, giving you the sincere milk of God’s word, drop by drop, you would better prepared for strong meat, and enabled to walk actively in the good way.

Fourthly, forget not to throw stumbling blocks out of the good way. If ever you would reduce souls, represent Religion, as a lovely and beautiful thing, that so you may commend it to the hearts and consciences of them among whom you live: O, this might gain many into the good way. People judge of Religion as they find; you may spend many hours in your Closet, and they taste it not; You may spend many days in public Fasts, they taste not that presently; but now if your Religion makes you also just, and maketh you merciful, and good Neighbors, and good Landlords, and good in your Relations, all you deal with will taste of your Religion; but though such a man or women heareth so many Sermons, and such a Lord and Lady frequents so many Fasts, if still as hard-hearted, and as proud, and as censorious, and as vain, as ever; here you cast a stumbling block in the way of Religion. O that this might be the varnish of everyone’s Religion; the more you profess the Gospel, labor to be the more exact and just in your walking, expressing a Gospel conversation: It is a great scandal to the Gospel when every good man is not a good husband to his wife, and every good woman is not a good wife to her husband, nor every good man when he is called to it is not a good governor, nor every good Christian in his place is not a good servant; why, there are graces fit for every condition, there are conjugal graces, a spirit of government, a ministerial spirit; now I heartily commend this to you, as you would commend Religion, and win reputation to it, throw all stumbling blocks out of the good way, expressing such a gracious carriage as your relation and condition requires. In Col. 3. 12, 13. see what a chain of graces there the Apostle links together; Put on as the elect of God bowels of mercies; It were an excellent thing for all good Christians to have a merciful disposition: Oh, pity poor wounded men, pity poor blind souls, pity those that go astray: And as you should have bowels of mercy, so kindness, have not only a mere pity of them, but also do kindness to them; And withal put on humbleness of mind towards them. It may be if you are able to do them good and kindness, you will proudly insult over them, therefore put on humbleness of mind; and if you be kind to them, and they injurious to you, add meekness to it; and what if they be very injurious? put on longsuffering; here is Christianity in that you will have bowels of mercy, and kindness, and though you be able to be kind you will not be proud of it, and if they be not so thankful as they should, yet you will be meek, and if they go on to add injury to injury, you will be longsuffering: And I pray forget not the rest, and forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you; you will say you will forbear at least for a time; but though you forgive you will not forget, but you will watch an opportunity to revenge: Oh but you must both forbear and forgive one another, thus to represent Religion that it may be known; In such an house there dwells such a people, they are famous for Religion, and (blessed be God) not only religious, but just, and merciful, and meek, and not rash, and censorious, and precipitant, and the like: doubtless this will contribute much to draw poor souls into the good way.

Fifthly, there is another thing that must be remembered, Improve your power, you who are Magistrates and governors in families, & others; Improve your power to keep up the honor of the Lord’s day, our Christian Sabbath, blessed be God that put it into the hearts of the great Counsellors in the high Court of Parliament lately to set forth an Ordinance for the strict and solemn observation of the Lord’s day, I hope you will act it, and indeed if ever you would maintain Religion in a place, maintain the Lord’s day, and the solemn and holy observation of it; God hath given a special item to that precept Remember, Exod. 28. 8. he would have all other Commandments remembered no question, but he knoweth we are ready to forget that, and it is of much consequence to be remembered; It is a day of blessing and of sanctification: If you would have your peoples hearts sanctified, Oh train them to sanctify God’s day, and to attend on God’s Ordinances; It may be that he may drop the grace of sanctification into them, Let the fear of God, I beseech you, and conscionable observance of this pious Ordinance, set all the wheels of Authority on going, and moving regularly in their several spheres, that the Lord’s day may be more carefully observed; suffer not (as many governors do) buying and selling, not sporting and playing on that day, whereby so many are hardened in profane and ungodly ways, you will find the comfort of it, Religion have a sensible progress, God delights to shew himself to his people on that day. And therefore do what you can to engage all others to attend on public ordinances that day, doubtless many, many souls may be reduced to the good way, if this method be wisely observed.

Lastly, remember your solemn Covenant whereby you are engaged to such personal and public reformation, as would bring many into that way which leads to rest, we are happily brought under the bond of it, the three kingdoms were united among ourselves and to our God hereby: Oh be as careful to keep it, as you were cheerful in the taking of it; Rest is the precious fruit of the Covenant, 2 Chron. 15. 15. they took the Covenant cheerfully, and God gave them Rest, let us not only take it but keep it, and engage others what we can thereto; let us all be Covenanters indeed according to our obligation, and walk in the good way of obedience to God, that so this Covenant may be a Covenant of peace, and a Covenant of rest to us; a covenant of rest to all our souls, a Covenant of rest to the Church, a Covenant of rest to all our souls, a Covenant of rest to the Church, a Covenant of rest to the kingdom; yea to all the three kingdoms which are united together in it.

I should now come to the third observation drawn from the 18 and 19 verses, from the last general part of the Text, the woeful fruit of their wretched self-will. We will not (say they) we will not hearken, but what saith God, he calleth the nations, he calleth the earth to take notice of it what he will do against them, he will bring evil upon this even the fruit of their thoughts, because they have no hearkened unto my words, nor to my Law, but rejected it.

The willful rejecting of God’s gracious admonition is a most provoking evil, which betrays a people into the hands of heavy judgments.

The more of God there is in any admonition, in any of his dispensations, the more glorious they are; The more of our self-will there is in any of our carriages, the more odious & abominable they are in the sight of God; When our proud spirits boil up to such an height of defiance against him (as here they did) the Lord seeing himself so much affronted, is engaged to vindicate his honor by bringing some great evil upon them. God hath three Prerogatives which he will not part with; judgment is his, he will not allow us to judge one another; vengeance is his, he will not allow us to revenge ourselves, his glory is so dear to him, that he will not give it to another; when anyone through pride shall encroach upon that royal prerogative, he will make it appear that he resists the proud by bringing some breaking evil upon them, as Exod. 18. 11.

One word to end all is this, and it is a proper work for the day, This justifieth God in all the judgments, and calamities that now lie on sinful England, a day of humiliation should be a day of self-abasing, and a day of justifying our God, and when we consider how God’s gracious admonitions have been slighted, what unanswerable entertainment they have had in England, how ill we have requited all the gracious offers, and tenders he hath made unto us, we may all go mourning home, and even bemoaning the sad fruit of our own wretched carriage that now lieth on us, and still all must speak this language, the Lord is most righteous, it is God’s mercy that England hath not been in Ireland’s condition before this day, so many gracious, so many loving admonitions have been slighted, and that with so high affronts, when God hath sent to us by his Prophets, when God hath called upon us, when God hath sent mercies Ambassadors, when God hath preached from heaven by his judgments, yet we have still given him a negative, a proud and stubborn negative, we have again and again answered him, We will not: me thinks we may look upon ourselves if God would deal with us according to our deservings, even in Jerusalem’s case, and we might even weep over poor England as our Saviour wept over Jerusalem, that because they were not sensible of the day of their visitation, they did not consider and know those things that belonged to their peace, now they are hid from their eyes, now thy house shall be left unto thee desolate. It is a miracle of patience and goodness, that God should bear with us all this while, when he hath had such high affronts; when his own Name, when his dear Son, when his blessed Spirit, when his Covenant, when the Minister of the Covenant, when the seals of the Covenant, when all these disputations of God have been so affronted, so contemned in England; and when we have so much slighted the day of our Visitation: it is a wonder that Countries, that Cities, that all is not left desolate before this time. Yea, when we consider that in Ezek. 24. 13, 14. In thy filthiness is lewdness, because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee; It might sadden our hearts to think, Oh! if this should be unworthy, sinful England’s portion; in thy filthiness is lewdness, and because I have purged thee, and thou wast not purged, God hath put us into the fire, to see if we will let go our dross, but the Lord knows we are not purged: what if God should throw England off, and give us up to Popery and Slavery, and leave us as a prey to bloodthirsty men? What if God should cause his fury to rest upon us? O still we should justify him in these sad tokens of his displeasure, for we have peremptorily, out of proud, rebellious self will, denied to submit to God, & to come into the good way, when he hath called us. This City hath been an Ark to this poor Kingdom, and many of his faithful Servants have been sheltered in this Ark: You have sent out (it’s true) your Doves; you have sent out Regiment after Regiment, and one Messenger after another, and though God hath brought them back again with Songs of preservation, and victory, and deliverance, yet they have not brought an Olive branch of peace, yet we cannot hear that welcome news: Me thinks we may take up the sad complain in Psal. 74. 9. We know not how long, there is no Prophet amongst us, that can tell us how long. It would pose all the Prophets in England to tell you, when these unnatural sparks shall be quenched; and when God will call back the Commission he hath given to this Sword, to do that execution in several parts; still there are abroad Nimrods, Songs of violence, that drive apace, even after Hannibal’s cruelty; That when he saw a pit filled with man’s blood, he cried, O formosum spectaculum, O beautiful sight! The Lord if it be his will, put a check on those that are so barbarously cruel: yet, howsoever the malice, and the fury of men may be let out, we must still justify God in all this; and let us begin at home, and let you and I now lay our hands on our hearts in particular; O my self-will, & my rebellion against my God, and my checking the motions of his Spirit, and my slighting God’s gracious offers! I have gathered some sticks to kindle this fire.

That fire that is in the North, and that fire that is in the West, and that fire that hath been in several parts of the Kingdom; and there’s not a man nor woman here present, but hath given in some fuel to those fires, by their self-will: O now let us abase & humble ourselves, and honor our God in justifying him, and let us accept of the punishment of our iniquities, that the Lord may remember his Covenant, and remember the Land. It is true, the Lord hath been pleased to shew various dispensations towards us, he hath been calling upon us, wooing and soliciting England to come into this good way. Sometimes he hath given us Physic [Medicine], many potions; we have had a great deal of strong Physic, he hath not only given us strong potions, but he hath likewise let us blood [bleed], and he hath opened many veins; we have lost Noble blood, and precious blood, a great deal of blood of the Gentry; and a great deal of precious City blood too, and a great deal of blood in the Country. Yea, and as God hath given us potions, and strong Physic, and let us blood; so he hath given us Cordials, we have had good success, witness our solemn days of Thanksgiving; God hath visibly owned his cause in time of need; and though we be not ripe for mercy, God will not suffer us to be ruined, he giveth such and such Victories, that shall at least be preservations of us. O let us take heed that we provoke not our God to withdraw his loving kindness from us; and if he let out more blood, that City and Country both should swim in blood, let us rather stir up ourselves, and one another; That we may get into such an Humiliation, into such a Reforming posture this day for our particulars, (and beg the like mercy for all the Congregations in England) that we may find God turning his gracious hand on us, and making good that place of Scripture to us, Isa. 1. 25. I will turn my hand upon thee, and purely purge all thy dross, and take away all thy sin, and will restore thy Judges as at the first, and thy Counsellors as at the beginning, afterwards thou shalt be called the City of righteousness, the faithful City; Sion shall be redeemed with judgment, and her convert with righteousness. Were not this worth rivers of tears, worth many more days of humiliation, and seeking of our God: That the Lord would be merciful to the Country, and merciful to our Armies, and merciful to our Counsellors, and merciful to this City; that the Lord would grant us to be so purged, that it might be an evidence to us that we should be redeemed; that this City of London might become a City of righteousness, a faithful City; that being a righteous City, and a faithful City, it might be a City of Peace, both within herself, and towards all others that seek it of her; that she may be always a terror to the Churches enemies, and their adherents; but a friend and support to all those that love the truth, as the truth is in Jesus? And to this (I hope) you will all say, Amen.

FINIS.

tags Thomas Hill

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The Good Old Way, God’s Way, to Soul-Refreshing Rest: Discovered.

December 1, 2020James Dodson

In a Sermon Preached to the Right Honorable the Lord Major and Court of Alderman of the City of London, at

their Anniversary meeting on Wednesday in Easter Week at Christ-Church, Apr. 24. 1644. being the day

of the monthly public Fast.

By THOMAS HILL B. D.

TO THE

RIGHT HONORABLE

The Lord Major, and Court of Aldermen,

with other Citizens of the

Renowned City of LONDON.

THE

GOOD OLD WAY,

God’s Way,

TO

SOUL-REFRESHING REST.

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Database

The Good Old Way, God’s Way, to Soul-Refreshing Rest: Discovered.

December 1, 2020James Dodson

In a Sermon Preached to the Right Honorable the Lord Major and Court of Alderman of the City of London, at

their Anniversary meeting on Wednesday in Easter Week at Christ-Church, Apr. 24. 1644. being the day

of the monthly public Fast.

By THOMAS HILL B. D.

TO THE

RIGHT HONORABLE

The Lord Major, and Court of Aldermen,

with other Citizens of the

Renowned City of LONDON.

THE

GOOD OLD WAY,

God’s Way,

TO

SOUL-REFRESHING REST.