Moses In the Mount there will God be seen Gen. 22.14 3. And Lastly * Superata Tellus Sydera donat Boet. Faelix post fata Ad delicias juvat ire periclis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven will pay for all at last Where every Tear shall be wiped off Rev. 21.4 The plesantness and security of the Port will make more than full Amends for the danger and difficulty of the passage And This is That wherein Faith Triumphs as knowing That He that for Christ's sake in obedience to Christ's will in conformity to Christ's Word in aiming at Christ's glory wears the sharpest Crown of Thorns Here shall by Christ have His Temples incircled with the fairest Crown of Glory hereafter As in this life an hundred fold so in the World to come Life Eternal Mark 10.30 How may we cure Distractions in holy Duties Mat. 15.7 8. Ye Hypocrites well did Isaiah prophesie of you saying This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me IN this Chapter you will find a Contest between Christ and the Pharisees about their Traditions and old Customs which they valued above the Commandments of God as it is usual with formal men to love Chains of their own making and to make conscience of a Tradition when yet they can dispense with a Commandment and thereby discovering themselves to be very hypocrites who are more in Externals than in Internals in shew than substance minding the formality rather than the spirit and life of Service to God our Lord confirms his censure by the testimony of the Prophet Isaiah Ye hypocrites c. I shall not stand explaining the words Drawing nigh is a phrase peculiar to Worship especially to Invocation mouth and lips are put for all external Gestures and that bodily exercise which is necessary to the worship of God especially for words But their heart is far from me it chiefly intendeth their habitual averseness from God but may also comprize the wandering and roveing of the mind in duty which is a degree and spece of it of that I shall treat at this time and my Note will be That distraction of thoughts or the removing of the heart from God in Worship is a great sin and degree of hypocrisie The Text speaketh of gross hypocrisie or a zealous pretence of outward Worship without any serious bent of heart towards God but any removal of the heart from him in times necessary to think of him is a degree of it for though distractions in Worship are incident to the people of God yet they are culpable and do so far argue the relicks of hypocrisie in them I shall shew 1. The greatness of the sin 2. The Causes 3. The Remedies First That there is such a sin sad experiences witnesseth vain thoughts intrude importunately upon the soul in every duty in hearing the word we are not free Ezek. 33.31 nor in singing but chiefly they haunt us in Prayer and of all kinds of prayer in mental Prayer when our addresses to God are managed by thoughts alone there we are more easily disturbed words bound the thoughts and the inconvenience of an interruption is more sensible as occasioning a pause in our speech and as in mental Prayer so when we joyn with others to keep time and pace with their words unless the Lord quicken them to an extraordinary liveliness we find it very hard but how great a sin this is is my first task to shew I shall do it 1. By three generall considerations 2. By speaking particularly to the present case First Generally 1. Consider how tender God is of his Worship Lev. 10.3 He hath said That he will be sanctified in all that draw nigh unto him To sanctifie is to set apart from common use Now God will be sanctified that is not treated with as an ordinary person but with special heedfulness of soul and affection becoming so great a Majesty when you think to put him off with any thing you lessen his excellency and greatness and do not sanctifie him or glorifie him as God and therefore God pleadeth his Majesty when they would put a sorry Sacrifice upon him as if every thing were good enough for him Mal. 1.14 Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing for I am a great King saith the Lord of hosts To be sleight in his service argueth mean thoughts of God Eccl. 5.2 Be not rash with thy mouth nor hasty to utter any thing before God for God is in heaven and thou upon earth We forget our distance and by a bold prophaneness are too fellow-like and familiar with God when we are not deeply serious and exact in what we do and say in his presence but only babble over a few impertinent words without attention and affection Certainly God is very sensible of the wrong and contempt we put upon him for he noteth all Heb. 4.13 All things are naked and open to him with whom we have to do And he will not put it up for he telleth us Exod. 20.8 That he will not hold them guiltless that take his Name in vain and he will be as good as his word For the least disorders in Worship have been sorely punished witness the stroke from heaven upon Aarons Sons Lev. 10.2 The breach made upon Uzzah 2 Sam. 6.6 And the havock made of the Bethshemites 1 Sam. 6.19 The diseases that raged at Corinth 1 Cor. 11.30 And though judgments be not so rise and visible now upon our unhallowed approaches to God yet he smiteth us with deadness where he doth not smite us with death for a man is punished otherwise than a boy and judgments are now spiritual which in the Infancy of the Church were temporal and bodily Certainly we have all cause to tremble when we come before the Lord. 2. The more sincere any one is the more he maketh conscience of his thoughts is more observant of them and more troubled about them Isa 55.7 Let the unrighteous man forsake his thoughts then he beginneth to be serious and to have a conscience indeed when his thoughts trouble him So David Psal 119.113 I hate vain thoughts but thy Law do I love We think thoughts are free and subject to no Tribunal if there be any errour in them we think it is a very venial one they betray us to no shame in the world and therefore we let them go without dislike and remorse But a child of God cannot pass over the matter so he knoweth that thoughts are the immediate births of the soul and do much discover the temper of it that there Actions begin and if vain thoughts be suffered to lodge in him he will soon fall into further mischief and therefore he considereth what he thinketh as well as what he speaketh and doth and if at all times especially in Worship where the workings of the inward man are
Did ever any read hear or pray so much but he might have read heard and pray'd more Jehoram might have waited on the Lord longer 2 Kings 6. ult 5. Conclus Humane endeavours are not required to co-operate with Gods grace and so make it effectual but his grace makes their endeavours effectual when he pleaseth Physical means make not Gods power effectual but his power makes them effectual and so it s in mens endeavours It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 6. Conclus All that men do before Conversion is not in vain fruitless and to no purpose When Rehoboam and the Princes humbled themselves at the preaching of Shemaiah they were reprieved and delivered from destruction 2 Chro. 12.12 Ahabs humiliation did adjourn the judgement 1 King 21.27.29 The Ninivites found favour with God upon their fasting and repentance Jon. 3.8 9 10. 7. Conclus All the Actings and endeavours of men whatsoever they be are not formaliter dispositions or preparations to conversion so that conversion must necessarily follow upon them For there is no necessary connexion between the actings of Men and divine Grace The Lord hath no where said if you act so far or be so disposed qualified or prepared I will convert you If Gods grace did depend upon mens Actings then those that are most Civil and Moral must be taken and those who are profane and rebellious must be left but Pharisees were excluded when Publicans and Harlots were admitted Great sinners sometimes are brought in who did nothing towards their conversion when those did much are shut out Mary Magdalen a great and infamous sinner is taken when the foolish Virgins were refused they were Virgins free from the spots and pollutions of the world they had lamps professions they did much they went out to meet the Bride-groom they gat oyle into their lamps they went to the door and they cryed Lord Lord open to us Haec sunt opera preparatoria quibus se effert Paulus Jun. in locum and there was no opening to them What preparations had Paul to this work of conversion he was a blasphemer a persecuter and an injurious person these were his dispositions and preparatory works he had towards his conversion 1 Tim. 1.13 8. Conclu Those that live under the means of grace the administrations of Law and Gospel have some operations and gifts of the Spirit which some call common preventing and exciting Grace whereby they are inabled to do many things towards and in order to conversion The Scribe that was teachable and answered Christ discreetly was not farre from the kingdome of God Mark 12.32 34. He was nearer unto it than those had not the means The preaching of the Gospel is to make the converted meet for Glory and the unconverted meet for Grace to prepare and bring them to regeneration I have begotten you through the preaching of the Gospel saith Paul to the Corinthians 1 Epist 4.15 The preaching of it wrought much in them before conversion it selfe was wrought Balaam living under the Law and amongst or nigh the people of God was much inlightned and greatly convinced insomuch that he desired to die the death of the righteous 9. Conclus No actings of men or qualifications in men are causes of conversion do merit it or make them congruous for it They are not antecedent causes or so much as Causae sine quibus non but the Lord doth according to his Prerogative work sometimes where they are not as Ezek. 16. When thou wast in thy bloud I said unto thee live There was no cause condition or qualification in them to beget affection or move the Lord to do ought for them It was the time of his love and he said live 10. Conclus What ever the endeavours and dispositions of men be they are only by way of order before Conversion they are only antecedaneous thereunto on mans part not necessary on Gods part who can and oft doth work where there be no such previous acts or dispositions as in the dry bones in Ezekiel they had no disposition or power in them to rattle and come together neither had the dead womb of Sarah any power or vertue in it to conceive 11. Conclus Acts of men towards Conversion are not to be rested in as any satisfaction for sinne as making the person acceptable to God or as inducements of God towards conversion Qui nobis ipsis nihil a deo meriti sumus quibus deus nullam gratiam nullam mercedē debet se si jure nobiscum agat juxta conditionē servorū Brugensis in loc but we must acknowledge our selves unprofitable servants when we have done all that is commanded us Luke 17.10 12. Conclus Mans quickning believing repenting or turning are not acts of man in part and partly of God but they are wholly of God and from God You hath he quickned Ephes 2.1 they were dead and could not quicken themselves it was He the Lord So no man can come to me except the Father draw him John 6.44 This drawing or causing the soule to believe in Christ is wholly the Fathers work Nisi donum dei esset ipsa ad deum nostra conversio non ei diceretur Deus virtutum converte nos Aug. de gra lib. Arb. Jam. 1.17 August And Ephraim saith Turn thou me and I shall be turned Jer. 31.18 he could not turne himselfe if the Lord had not done it it would never have been done Paul saith It 's not in him that wills c. but in God c. The will and deed are of him not of man Phil. 2.13 It is the Lord who is causa totius entis Every good and perfect gift comes downe from above it 's not a perfect gift if man contribute to it The saying of the Father is sound Velle habemus sed bene velle in parte in toto est a gratia 13. Conclus Man in the first act of conversion is meerly passive Those who believe are borne not of the will of the flesh nor of the will of man but of God nothing of mans will comes in Not ultimum dictamen intellectus did set the will on work here but the Lord begat them of his owne will Jam. 1.18 So that mans will is not semiviva semimortua but penitus extincta ad bonum spirituale and so ad hoc to this of Conversion as the vitall faculty is gone in a dead man 14. Conclus Mans will being first converted to God and by God himselfe converts it selfe also unto God acta agit as a childs hand in writing being acted by the Masters hand it writes Hence man may be said to turn himself for the will being healed and made good of unwilling willing it hath an intrinsecal principle of willing good and so dominion over its own acts whereby it turneth it selfe to God Where there is the Fathers drawing first there is presently the
catechize sometimes exhort Orationi lectio lectioni succedat oratio breve videbitur tempus Hieron Tom. 1. p. 57. quod tantis operum varietatibus occupatur It was the direction of that holy Hermite of Bethlehem Let reading succeed prayer and prayer reading that time will seem short which is exercised with such variety of works Arist Ethic. l. 7. c. 14. Aristotle observes out of a Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Change is a most sweet thing by reason of our pravity Indeed saies the Philosopher unto simple natures the same action is most pleasant and therefore God delights in one and the same simple pleasure However let us use the best art wee can to draw on our own hearts as well as of Inferiors to delight more constantly in holy duties But in two things be principally frequent the offering up the sacrifice of prayers and the keeping of children to read daily some portion of holy Scriptures Hieron p. 57. as Jerom counselled Laeta Reddat tibi pensum quotidie de Scripturarum floribus carptum Let thy childe give thee a daily account of some choice flowers cropt out of the Bible 8. Endeavour by all good means to draw them to publick Ordinances For there God is in a more especial manner present Psa 133.3 Rev. 2.1 Cant. 1.12 There hee hath commanded a blessing and life for evermore There hee walketh among his Golden Candlesticks when the King sitteth at his Table the Spikenard sendeth forth the smell thereof Hee makes the place of his feet to be glorious Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh yet Elkanah carries up all his house to the yearly sacrifice Hee would have his wife 1 Sam. 1.21 and children and servants to behold the beauty of the Lord and to inquire in his Temple and you know what a great blessing succeeded upon Hannah Act. 10.24 Cornelius also when Peter came to preach at Caesarea upon Gods immediate command hee calls together all his kindred and acquaintance to hear the Sermon 1 Sam. 16.5 Jesse and his Sons came together to the Sacrifice which Samuel offered to the Lord at Bethlehem It is an ungodly wicked custome to leave many children and servants at home needlesly upon the Lords Day Indeed in great and numerous families where there are many small children that might disturb the Congregation and where much provision is necessary for such as attend upon God in the duties of Worship there the case is somewhat altered For such works of mercy are dispenst with by God himself But labour to contract the number of absents to the smallest quantity possible and let servants take their turns that none may be alway at home leave none behinde thee without necessary and urgent cause As for such as can be present at Ordinances remember to examine them of what they heard as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples when hee had preached that famous Sermon by the Sea side Mat. 13.51 Jesus asks them Have yee understood all these things and when they were alone and apart from the multitude Mar. 4.34.9 then hee expounded and explained all things that hee taught more fully to them 9. In the next place if all these things fore-mentioned will not prevail but inferiors will still run on in a course of sin then oughtest thou to repair to paternal correction Now chastisements must bee suited to their age the temperament of their natures and several dispositions the various qualities and kinds of their offences Indulge a pardon sooner to lesser faults upon repentance and sorrow You must consider whether their faults proceed from imprudence and weakness upon what ground and occasion upon what provocation or seduction Call to minde their former lives whether they have fallen seldome and rarely or often and frequently into the same sin Observe whether they appear to be deeply sorrowful and truly humbled and readily beg forgiveness of God and you cum animo non revertendi with a promise of a new life In these and the like cases you must adhibit great diligence and prudence Due punishment is a part of oeconomical justice and there must be care had lest by frequent impunity they and their fellows bee hardened in the waies of sin and grow contumacious against the Commandements of God Prov. 13.24 and 23.14 Hee that spareth his Rod hateth his Son but hee that loveth him chasteneth him betimes Thou shalt beat him with the Rod and deliver his soul from Hell This is an Ordinance and Appointment of God Heb. 12.9 Our Fathers corrected us and wee gave them reverence But let Superiors remember that they must not do this without good and without great cause and when all other means will not prevail If it be possible to rule without the Rod 't is best Happy are those Parents to whom God hath given such towardly children that a nod that a frown that a wink will reform them Certainly the wisdome of Parents might do much this way at first If their children be of any tollerable frames that the holding up of a finger may excuse the holding up the Rod. It preserves and indears the affections of children exceedingly That of the Tragaedian is a good Maxime in oeconomicks Qui vult regnare diu languida regnet manu Durable power is fixed upon gentle management Take heed of exasperating Ephes 6.4 and provoking your children to wrath by rigid and severe courses where less may effect your purpose and that more kindly There be some cruel Parents and Masters that carry themselves more like raging brutes than men that take pleasure in tyrannical corrections They can let their children swear and lye and filch and commit any other sin and yet correct them not but if they do not what they would have them then they fall upon them and tear them like wilde Beasts Know that God will require such vile acts at your hands in the great day O rather let them see that thou art angry for Gods sake and not for thine own There must be a great deal of gracious pitty to their souls and holy love mixt with thine anger against sin O how few be there that beg in secret that God would soften the hearts of their relations by their due and moderate castigations Oh pray that God would lay his holy hand upon their hearts when thou layest thy Rod upon their backs After they have paid their debt to justice look more serenely upon them and thereby incourage them to amendment Arist Ethic. l. 8. c. 6. Morosity and acerbity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if continuing still will check their hopes of ever returning to thy grace and favour Let antient rulers have a care of too much sowreness of carriage for many times through the common incidencies of age the Philosopher hath observed that they are too proclive to jealousies suspicious 〈◊〉
beleeve it Thâ—se things considered I dare boldly tell thee that thou canst not love in sincerity but together therewith thou wilt be under a holy rapture of Admiration and together with thy love thy Admiration will be alwaâ—es increasing Cant. 2.3 2. Sweet and refreshing delighting 'T is a delighting rejoycing love love saith Aquinas est complacentia amantis in amato is the rest and satisfaction of the soul in the Object loved the nature of love lies much in delight Thou canst not Christian love thy Lord but thou wilt finde thy heart even ravished with delight in him as being one in whom the fulness of the God head dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 or personally non per efficaciâ—m solum â—upassistentiam sed per Unionem Hypostaticum or not vertually or only in a way of external help and assistance and being also one that had such an Unction of the Spirit upon him Cap. 〈…〉 that hath fully fitted him for the delight of thy soul And hence it is that wee finde the Spouse in the Book of Canticles so often letting forth her heart in holy delight to her Beloved as is manifest by her many loving compellations and several other expressions Hee shall lye all night betwixt my breasts Cant. 1.13 too large and many to be mentioned here and therefore I refer you to the Book it self 3. Ingenious gratitude thankfulness 'T is a grateful and thankful love as that which is begotten in the soul by the sense of Christs unspeakable goodness and condescension and which is also ever after fed and maintained thereby Now the condescension of Christ lies in three things 1. In his voluntary undertaking the work of Reconciliation and Mediation with God for persons so unworthy Rom. 5.8 Heb. 2.16 Hee took not on him the nature of Angels but the seed of Abraham it was the cause of sinners which this great Lord undertook to plead 2 In his unwearied diligence and invincible patience in fulfilling the severe Law of Redemption which hee had submitted to Though the injury that was done him by man was so great and manifest and the terrour of the Lord against him also so severe and unspeakable yet hee opened not his mouth but was dumb even as a Lamb at the slaughter and as a Sheep under the hands of the Shearers Isa 53.7 Mat. 11.30 Rom. 10.8 9 10. Isa 1.16.17 18 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men upon such easie Terms bidding us do nothing else but turn to God by Repentance and Self-denial and beleeve in himself and then what ever our sins had been all the advantages merited by his death should be made over to us Now when all these are considered as by every soul that sincerely loves him more or less they are do they not sweetly affect with thankfulness as well as love Christian canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby wilt thou think one single and separate affection enough for him or rather will not thy heart empty it self into the bosome of the Lord with love and thankfulness boâ—h at once and each of them contending which shall out-do the other 4. Supporting hope and confidence 'T is a hoping and confiding love 'T is not a languishing affection but that which brings life into the soul from the fulness of that Christ it feeds upon 1 Ioh. 4 17. Perfect love saith the Apostle casteth out fear There will not be so much as the shadow of fear upon the soul when this affection is ripened into perfect fruition And in the mean time as the degrees of it do increase so is the soul heightened in its hopes and tramples upon its former jealousies fears and discouragements And to this sense some interpret those words Rom. 8.38 39. Who shall separate us from the love of Christ c. As if they were the exultation of Faith upon the view of Loves Conquest and victorious Triumph over all its enemies Love gives confidence of access to Christ and unto God by him and this confidence lies in the soul as a cordial against all its faintings and despoâ—dencies not that there may not be a sinking of spirits and a swooning away for a time but love will restore the soul again and knowing Christ to be good Cant. 6 1â— 13. as well as all-sufficient for its condition it will recover life and spirits again and nor suffer it utterly to faint under its own sad apprehensions And this is the third Character Take now all these four qualifications of sincere love and try your selves by them 4. Character If our love be sincere it 's an affection which respecteth not a naked Christ but Christ as Mediatour Or it is a hearty desire of and complacency in Christ in all his offices as King and Priest and Prophet And of such moment is the right knowledge of this Character that Christian I must desire thee principally to study it and pass a judgement upon thy self thereby For what-ever fondness and sudden flashings of love thou mayest finde within thee they wil not so clearly tell thee what thou art as the knowledge of thy self by this mâ—rk Take it for a clear Truth That if thou lovest not Christ as thy Sovâ—raign Lord if thy heart be not knit to him as thy High Priest with God if â—hâ—◠〈…〉 â—ot affectionately entertained him as thy Master and Teacher In a word if thou art not consecrated unto God by Christ if thou art not a loyal subject and a willing Disciple love in sincerity doth not dwell in thee Thou art still an enemy and wilt so be judged 'T is not fondness of expression nor any outward complement that men put upon Christ which reacheth the New Testament notion of love to Christ but when as loyal subjects Ioh. 14.15.21 15.8 10.21.23 24. 1 Iohn 5.3 Luk. 19.27 Heb. 10.28 Ioh. 14.23 24. and willing disciples wee are alwaies doing the Things that are grateful and are obedient to him This is love And hence it is that in so many places our Lord puts us upon trying our love by our obedience by keeping his words and Commandments And speaks of Libertines Infidels the carnally wise Rebels and Apostates as enemies and haters of him what-ever their pretences are to the contrary And verily so essential is this to sincere love that unless you understand it you will be able to give but a lame account of most of the Scripture-Characters thereof as if I had time I could easily demonstrate because they do all presuppose it If thou wouldst know therefore whether this Grace be in thee in truth take thy heart Christian to Christ in every office and try it by such Interrogatories as may result from the consideration of them and this will tell thee thy case distinctly Begin first with Christ as High Priest for this did lay the foundation of the
cannot passe away now he hath said it Exod. 24.7 he will by no means acquit the guilty i. e. Unlesse the blood of sprinkling for repentance and remission be applied said again Plalm 68.21 I will wound the head and again Esay 65.20 The sinner an hundred years old is accursed Now as the Godly look to have God as good as his word for good Zach. 1.6 so the wicked must look to have God as good as his word for evil Did not my Word take hold of your Fathers 5. No time can remit Gods anger if you offend a man and he Reas 5 be angry you may get out of the way and time will waer off the memory of the offence or at least asswage his passion but 't is not so with God but if he be once angry he is for ever angry the same cause which is sin unrepented remaining Psal 7.11 God is angry with the wicked every day for the sins he commits one day the Anger of the Lord unlesse he works a change in us abides upon us burning to the bottome of Hell Psal 90.11 O! as his fear is so is his wrath and a thousand times more 6. Lastly the sinner is as much under the power of God at one Reas 6 time as at anoâ—her forty a hundred a thousand years after a sin is committed as when the sin was first done As the People of God are born up with that word Behold the hand of the Lord is not shortned that he cannot save Es 59.1 So the wicked sink under the terror of that word Ezek. 22.14 Can thy heart hold and thine hands be strong when I shall visit when I shall deal with you saith the Lord This is the first Reason from God Reas 2. From Sin In a Two-fold Consideration of every sin wherein there are two things which make sin unrepented sure to be called back 1. There is in every sin a breach of the eternal rule of Righteousnesse Reas 1 1 John 3.4 Now the breach of an Eternal Law must needs be Eternal unlesse he which is Eternal make it up i. e. Christ in giving repentance and remission Make a breach in a stone wall you may come many years after and find it as you left it and it must hold as long as the wall holds if it be not made up even so it is in this case Let one come from the dead and warn us those poor cursed castaways are still and must be still and ever crying out under the wrath of God What is the reason I pray verily not only because they sinned out of an affection and spring to sin for ever but also because every sin is objectively infinite and eternal being against the Infinite Eternal Law of the Eternal God now the Law being wronged by the sinner demands and solicits the Justice and Vengeance of God against him till it be satisfied to the utmost farthing therefore till then i. e. for ever must the wrath of God abide upon him and if time wears not out the breach of the Eternal Law in Hell much lesse doth it make any alteration therein here while thou doublest and treblest thy sin by going on with an impenitent heart Reas 2 2. There is also in every sin a spot stain or brand whereby the sinner is marked out for Judgment and Condemnation as we say of a Murtherer as to man Deu. 32.5 Jer. 13.23 Jer. 17.1 so we may say of every sin which is hatred and so murther of the Blessed God as to God there is alwayes some mark or token whereby he is known and that is the macula which sin doth impresse upon him now this also is an indelible Character as the former of Guilt was save only when upon the penitent heart-changing application of the blood of sprinkling there is made an alteration of the case It is plain Jer. 17.1 It is written with a pen of Iron and the point of a Diamond Jer. 2.22 Though thou take thee much nitre and wash thee with much sope yet thine iniquity is marked before me saith the Lord. David cries out so Psalm 51. O! wash me purge me c. this is the second reason from sin The third is from the sinner himself i. e. from his own Conscience There is in every rational Creature a certain thing called Conscience upon the account of which also sin must needs be kept upon the file for a back-blow Know here that There are divers acts of Conscience and all of them unavoidable 1. Directive as to that which is to be done it being the Law written in the heart it points to all the duties and sins whereby that Law is kept or broken warning from the one and putting on to the other Gen. 39.9 How shall I do this and sin c. Psalm 119.59 I considered my wayes and turned my feet into thy testimonies thus Conscience is a Monitor 2. Reflexive both gratulatory and reprehensive as to all that which is doing or done 1. Considering observing and recording whether it be done or no the matter of fact simply with the natural Circumstances of action negative and positive both in the point of Omission and Commission Item this is done or not done 2. Taking notice and recording the quality of the fact in a comparative act comparing it with the rule together with the moral Circumstances thereof thus Conscience is a surveyer witnesse Register Item in the doing or omitting of this and this the Law is broken and the forfeiture and penalty is incurred 3. It applies this and sets it home upon the sinner thou art the man This thou hast done verily thou art guilty c. thus Conscience is a Judge also and gives sentence touching both the sin and sinner pro or â—on as the Case is 4. It never leaves nor gives over these acts of warning observing recording witnessing and judging till Judgment take place and the Law and sentence be fulfilled upon the sinner Verily I am guilty c. thus Conscience is Tormenter and Executioner also executing its own Sentence by affecting the heart and moving the affections as of joy and boldnesse if the Case be good so of horrour and fear shame and sorrow if the Case be bad c. Now these acts of Conscience though happly for a time suspended as it were are unavoidable upon a double account and Conscience cannot be bribed 1. Because of that relation that Conscience hath to God it ever takes God's part and God it 's it is Gods deputy and Viceroy and so it 's voice and judgment is the very Voice and Judgment of God himself who can and will maintain it in its office till he brings forth Judgment unto victory 2. Because of it's relation to a mans self it is Sensus prejudicium Judicii Divini Nothing so intimate to a man and inseparable from life as this bosome Judge and God's Court within a man 't is a part of a mans Soul and self as subordinate to
distractio negligens a negligent distraction When a man hath an intention to pray and express his desires to God but he prays carelesly and doth not guard his thoughts so that sometimes he wanders and sometime recovers himself again and then straies again and is in and out off and on with God as a Spaniel roveth up and down and is still crossing the waies sometimes losing the company he goes with and then retiring to them again I cannot say this man prayeth not at all or that God doth not hear him but he will have little comfort in his Prayers yea if he be serious they will minister more matter of grief to him than comfort and therefore he ought to be more earnest and sedulous in resisting this infirmity that he may be assured of audience Otherwise if his heart be not affected with it in time by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost 3. There is distractio voluntaria a voluntary distraction when men mind no more than the task or work wrought and only go round in a track of accustomed duties without considering with what heart they perform them this is such a vanity of mind as turneth the whole prayer into sin Secondly The causes of this roving and impertinent intrusion of vain thoughts 1. Sathan is one cause who doth Maxime insidiari orationibus as Cassian speaketh lye in wait to hinder the Prayers of the Saints when ever we minister before the Lord he is at our right hand ready to resist us Zech. 3.1 And therefore the Apostle James when he biddeth us draw nigh to God biddeth us also to resist the devil Jam. 4.7 8. Implying thereby That there is no drawing nigh to God without resisting Sathan When a Tale is told and you are going about the Affairs of the World he doth not trouble you for these things do not trouble him or do any prejudice to his Kingdom But when you are going to God and that in a warm lively affectionate manner he will be sure to disturbe you seeking to abate the edge of your affections or divert your minds Formal Prayers patterd over do him no harm but when you seriously set your selves to call upon God he saith within himself This man will pray for Gods Glory and then I am at a losse for the coming of Christs Kingdom and then mine goeth to wrack That Gods Will may be done upon earth as it is in heaven and that minds me of my old fall and my business is to cross the Will of God he will pray for dayly bread and that strengtheneth dependance for Pardon and Comfort and then I lose ground for the devils are the * Eph. 6 12. Rulers of the darkness of this World He will pray to be kept from sin and temptation and that is against me Thus Sathan is afraid of the Prayers of the Saints he is concerned in every request you make to God and therefore he will hinder or cheat you of your Prayers if you will needs be praying he will carry away your heâ—rts Now much he can do if you be not watchful he can present Objects to the senses which stirs up thoughts yea pursue his temptations and cast in one fiery dart after another therefore we had need-stand upon our guard 2. The natural levity of our spirits man is a restless creature we have much a doe to stay our hearts for any space of time in one state much more in holy things from which we are naturally averse Rom. 7.21 When I would do good evil is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh consider this natural feebleness of mind whereby we are unable to keep long to any Imployment but are light fethery tossed up and down like a dryed leaf before the wind or as an empty Vessel upon the waves 't is so with us in most businesses especially in those which are Sacred the Apostle biddeth us pray without ceasing and we cannot do it whilest we pray he is a stranger to God and his own heart who finds it not daily this is an incurable vanity though we often repent of yet 't is not amended a misery that God would leave upon our natures to humble us while we are in the World and that we may long for Heaven the Angels and blessed Spirits there are not troubled with those things in Heaven there is no complaining of wandring thoughts there God is all in all they that are there have but one Object to fill their understandings one Object to give contentment to their desires their hearts cleave to God inseparably by a perfect love but here we are cumbred with much serving and much work begets a multitude of thoughts in us Psal 94.11 The Lord knows the thoughts of men that they are but vanity When we have summed up all the traverses reasonings and discourses of the mind we may write at the bottom this as the total sum here is nothing but vanity 3. Another cause is practical Atheism we have little sense of things that are unseen and lye within the vail in the World of spirits things that are seen have a great force upon us offer it now to the Governour saith the Prophet Mal. 1.8 God is a far off both from our sight and apprehension senses bind attention if you speak to a man your thoughts are setled and you think of nothing else but in speaking to God you have not like attention because you see him not Exod. 32.1 Make us gods to go before us Aye that we would have a visible God whom we may see and hear but the true God being a Spirit and an invisible Power all the service that we do him is a task performed more out of custome than affection in a slight perfunctory way 4. Strong and unmortified lusts which being rooted in us and having the Soul at most command will trouble us and distract us when we go about any duty each man hath a mind and can spend it unweariedly as he is inclined either to Covetousness Ambition or Sensuality for where the treasure is there will the heart be Matth. 6.20 set but the Covetous man about the World the Voluptuous man about his pleasures and the ambitious man about his honours and preferments and will they suffer their thoughts to be taken off surely no but set either of these about holy things and presently these lusts will be interposing Ezek. 33.31 their heart goeth after their Covetousness the sins to which a man is most addicted will ingross the thoughts so that this is one sign by which a man may know his reigning sin that which interrupts him most in holy duties for when all other lusts are kept out Sathan will be sure to set the darling sin a work to plead for him if a man be addicted to the World so will his musings be if to mirth and good chear and vain sports his thoughts will be taken up
robbeth thee of thy Glory Thus also they who attribute their Riches Children Honours Victories Health Safety Knowledge c. to their Wits Labours Merits these are ingrateful robbers of God Thus they burnt Incense to their Drag and Yarn Thus Nebuchadnezzar gloried in the great Babel of his own building Thus the Assyrian also ranted and vaunted himself Isa 10 13 14 15. as if by his own great Wisdom and Valour he had conquered the Nations But mark the end of these men How the Lord took it and how he dealt with them for it He turned Nebuchadnezzar out to grass among the beasts He kindled a fire in the Assyrians Forrest and burnt it He struck Herod that he was eaten up with worms because he gave himself Act. 12.23 and not God the glory 3. Another sort of unthankful ones there is that seem to be very thankful but it is only complementally and with the lip These are like Apes that eat up the Kernel and leave God the shells they care not to go to the cost of a heart or a life-thankfulness they are cursed hypocrites they put him off with the blind and the lame in Sacrifice Mal. 1.14 and never once give him the Male of their Flock God will pay them in their own coyn they are thankful in jest and God will damn them in earnest Lact Instit c. 3. Non constare homini ratio pietatis potest c That man saith Lactantius cannot be a godly man that is unthankeful to his God * Materialiter per connotationem adhaerentiam And Aquinas saith That unthankefulness hath in it the root and matter of all sin For it denies or dissembles the goodness of God by which we live move and have our being yea and all our blessings the thankful acknowledgement whereof is our indispensable homage unto God Unthankfulness was a huge ingredient into Adams sin To sin against his Maker as soon as he was made Yea by whom he was so fearfully and wonderfully made little lower than the Angels Psal 139. Unthankfulness was the sin of Noah and Lot after their deliverances the one from water Gen. 9. Gen. 19. Deut. 32. Ezek. 16. per totum the other from fire The sin of Israel that forgat their Rock their husband that found them in the waste howling wilderness and when they lay in their bloud no eye pitying them cast out to the loathing of their persons The sin of David 2 Sam. 12.7 8 9. The sin of Solomon 1 Kin. 11.9 The sin of Hezekiah 2 Chron. 31. Peremptoria res est ingratitudo hostis gratiae inimica salutis Bern. Serm 1. de 7 miser Ingratitudo est venius urens exsiccans fontem gratiae fluenta misericordiae Idem The great sin of the Gospel is unthankfulness by sinning against the light love free grace and rich patience of God in it this is to turn his grace into watonness to prefer darkness before light to neglect so great salvation not to come under Christs wing when he calls to us to despise his goodness and long-suffering leading to repentance not to come to him that we may have life to resist his Spirit and trample on his blood The sin of the greatest sinners in the Book of God is unthankfulness The sin of the Angels that kept not their first station The sin of Cain in his offering The sin of the Sodomites Quousque se diffundit gratia tò patet ingratitudo The sin of the Old World The sin of Saul The sin of Jeroboam the son of Nâ—bat The sin of Nabal The sin of Hanun The sin of Judas The sin of Julian And of Antichrist all is unthankfulness Exhort I shall conclude with a solemn exhortation to all that hear this word and profess the Lord Jesus and to be ruled by the Will of God in Christ Jesus revealed that they study and practice this great this comprehensive duty of thankefulness Consider that no People in the world have such cause of thankfulness as Christians Cresentibus donis crescunt donorum rationes Deut. 32.6 They have received more mercy than any therefore there is the more of them required therefore the Lord takes their unkinâ—ness the more unkindly Sins against mâ—rcy will turn mercy into cruelty and patience into fury To be unthankful to a bountiful God is for a froward child to beat his mothers breasts that gave him suck and to kick his Fathers bowels The Lord that he might upbraid his Peoples ingratitude compares them to a Bullock that was fatted in good pasture and then kicked Deut. 32.15 to Ver. 25. And what this cost you may read there When the Lord would preserve in his People the memorial of his mercies see how he orders them Deut. 26.1 to 10. Every man was to come with a basket of fruits and the Priest was to take it and set it down before the Lord and he that brought it was to make a solemn confession of his own poverty and wretchedness of Gods goodness and faithfulness to him and of his engagements to the Lord for the same Hereby the Lord let them know that they had all from him and held all at mercy and this was their homage that they paid him Oh what shall we then render to the Lord for all his benefits Who were Syrians ready to perish who with our staffe past this Jordan and now are two bands who have not only nether springs but upper also the Lord having opened a fountain and a treasure for us Think of this all you Male-contents and murmurers read over your mercies preserve a Catalogue of them compare them with what otheâ—s enjoy It is not with you as with Heathens you have the Gospel if it totters as if it were in a moving posture from you thank your unthankfulness for it You have had it with peace and plenty and if that hath glutted you and the Lord is now curing your surfet by a sparer diet thank your wantonness for it Yet consider Turks and Tartars are not in your bowels burning your houses ravishing wives and daughters killing old sick and infants carrying away the rest Captives drinking healths in your dead Nobles skulls digged out of their graves yet all this is done among the poor Protestants in Transilvania Sword Famine and Pestilence making havock in that flourishing Country not to speak of other places what is felt or feared is not this ground of thanks Consider yet again what we have had long and still have though the Land is ful of sin from one end to the other What we have deserved and yet do even to be stripped naked of all life and liberty peace and plenty to have our doors shut up our lights put out our Teachers all driven into corners the good Land to spue us our and the abomination that maketh desolate to enter in among us our Land to keep her Sabbaths because we prophaned the Lords Sabbaths the voice of
signifieth a kind of brutish feeding themselves without fear as it is Jude 12. but here in the Text the words runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they are expressed by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a copulative Camerarius observes haec ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petita magis notant arguunt hominum temporis illius securitatem so that the vehemency and eagernesse and intention of their spirits in the things they were imployed in is hereby noted They were very busie their hearts and heads and hands all taken up in eating drinking buying selling c. the actions named and the comforts which they were injoying those naturall and civil imployments in which they were ingaged all good and lawfull in themselves but they were not well imployed in them the use of those things was lawfull but they did sinfully use them for there is in all these actions a narrow way and a broad way Matth 21.13 14. the narrow way which is bounded and limited and under a rule as to the end 1 Cor. 10.31 viz. the glory of God and also to the circumstances this there be but few that find it But the broad way which is without bounds and limits this is the common road which most walk in Thus farre but no further saith God the will of God is the boundary of the narrow way but lust knoweth no bounds and will not be prescribed to The very Heathens looked at their common actions as under bounds they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gelli Noctes Act. l. 7. c. 19. Anton. Pig l. 4. § 3. but the difficulty lies in observing the just limits in the use of lawfull things and therefore one said well Licitis perimus omnes c. ruin usually ariseth from the use of lawfull things there being most danger where it is least suspected In all our comforts there is a forbidden fruit which seemeth sair and tasteth sweet but which must not be touched The Observations may be these 1. That all our actions naturall in eating c. and civill in buying and selling c. come under a rule This is implyed else the Lord would not have brought those great judgments on them barely for their eating c. had they not in those imployments transgressed a rule 2. Such are usually the miscarriages of men in the use of lawfull things that they are the procuring causes of the most dreadfull judgments For we see that the Lord makes mention of these very things lawfull in themselves as the causes of the floud on the world and fire on Sodom 3 The Lord puts great weight and stresse on those very things which we take but little or no notice of The old world and Sodom little thought they should come to so severe a reckoning for their eating and drinking c. To bring things to an issue as to the case concerning our danger of sin and miscarriage in lawfull things I shall 1. inquire When lawfull things become sin to us 2. How we may judg of our hearts and selves and discern their miscarriage and sin in the pursuing injoyment and use of lawfull things 3. What are the sins that attend the immoderate and inordinate use of lawfull things As to the first I answer When lawfull comforts which are given us for helps become hinderances in our way to Heaven then they become sin to us When we by our abusive cleaving to the creature by our inordinate affection to it by our exorbitant disorderly pursuing of it doe abuse our helps they become hinderances to us and as it was said of Gideons Ephod Judg. 8.27 He made an Ephod which when it became an Idol became a snare When lawfull comforts are immoderately and passionately desired pursued enjoyed then they become an Idol and a beloved or at least they become beloved so far as to carry it from Christ from duty Now when any thing becomes an Idol in the heart so as that the soul begins to bow before it and yeild obedience to it then it becomes an Idol and what is an Idol in the heart is a stumbling block of iniquity in our life Ezek. 14.4 it is a stumbling block an hinderance in our way such Idols in the heart usually prove great offences and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling blocks and occasions of falling the first signifies a stumbling block to keep one off from duty such an offence Peter was to Christ Matth. 16.23 He would have hindred him in that great work which He had to do The second signifies a galltrapp which will vex and trouble one in duty so that when our comforts become Idols images of jealousie in our hearts then they are stumbling blocks and so obstacles in our way to Heaven Again when our lawfull comforts by our dotage become beloveds or greatly passionately beloved then they become hinderances when your hearts inflame themselves with your comforts as the Lord speaks of them Isa 57.5 They inflamed themselves with their Idols when the heart doth inordinately love creature comforts they are then turned into lusts so that of lawfull comforts they are made unlawfull lusts 1 Ioh 2.15 16. the things of the world or the profits pleasures honours which usually mens hearts and thoughts are taken up withall are good and lawfull things in themselves but being abused they are called the lusts of the flesh the lust of the eye c. The Holy Ghost puts the lust that is within us to expresse the profits pleasures and honours of the world which are without us So that the good things of this life by our inordinate love to them being abused the very nature and property of â—he things are altâ—red for instead of proving good helps to us when lawfully loved and used become lusts that hinder us for they fight against our souls 2 Pet. 2.11 and members of the old man and weapons in his hand to fight against God they become one with old Adam in us and therefore Col. 3.5 we are bid to mortifie our earthly members he doth not say mortifie your lusts but members they being all one and make up together body of sin one old man as it is called Eph. 4.22 Now it is certain that the old man in us the body of sin is an enemy and a hinderance to us in our way to Heaven In this case those foul sins of Idolatry and adultery are committed with the creature in both which sins the heart is stolen away from God drawn away from the proper object The Apostle useth that expression Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away by lust or some object in an unlawfull conjunction with the heart then the heart comes to be gâ—ued to it as God speaks Hos 4.17 They are joyned to Idols fixed to them so that as in Idolatry the heart is joyned to and fixed to the Idol so as that it will not easily part with it as it is Ier. 2.10 Has
that of the English Proverb be true it is here As good never a whit as never the better Indeed there is so much work on our hands such commands such promises to believe such corruptions to subdue such temptations to resist the careless of carnal failing in any of which will charge us with hypocrisie So many such subtle and powerfull adversaries to coâ—flict withall such a world such a flesh such principalities and powers and spiritual wickednesses in high places such deceitfull hearts deceitfull above all things to search and sift and purge from this leaven that it is impossible to be free of it without mighty striving contending and giving much diligence 2. If you would take heed of hypocrisie take heed of security There are no greater flatterers and no greater deceivers of themselves and others than hypocrites they flatter themselves in their own eyes Ps 36.2 all flattery is dangerous but self flattery of all other most dangerous and of all others in the business of salvation most pernicious It is the advice of the Devil and thy own hypocrisie to favour thy self flatter thy self hope well c. The advice of God is Lam. 3.40 Phil. 2.12 Ps 130.23 Search and try your wayes examine your selves 2 Cor. 13.5 Work out your salvation with fear and trembling Yea call upon God to search you It is a fear of carefulness and sollicitude a trembling of jealousie and suspicion as to our own hearts not of diffidence or despair as to God that we are directed to Had the foolish Virgins had but this care this fear they had had â—yl in their vessels as well as Lamps Had those glorious professours in Matth. 7.22 had but this jealousie and suspicion they might have escaped that dismal sentence Depart from me you workers of iniquity Perhaps your faith may be but a fancy Iob 8.13 your hopes but presumptuous a spiders web Hos 10.1 Hos 7.14 Zach. 7.5 Psal 72.6 perhaps your fruit may be but that of an empty vine to your self perhaps your prayers may be but howlings for corn and wine perhaps your fasting may not be to God Commune much with your own heart and let your spirit make diligent search keep you heart with all keeping be jealous of every thing your heart hath to do with your affairs friends comforts recreations thoughts sollitudes graces Prov. 28.14 Prov. 23.17 Prov. 1. Eccles 12. Iob 28. Oh blessed or happy is the man that thus feareth always he shall never do amiss this is to be in the fear of God all the day long and this fear of the Lord is the beginning of wisdome the end of wisdome and wisdome it self for this will make a man wise to escape the wiles of Sathan and the hypocrisie of his own heart and so make him wise to salvation 3. Keep God alwayes in your mindes if we have all from him Rom. 11. ult we should be all to him If we live and move in him our hearts and mindes should be alwayes on him This is the cause of all the wickedness and hypocrisie in the world men will not seek after God God is not in all their thoughts Psal 10.4 And this the ground of all the glorious performances of the Saints they saw him that was invisible as Micaiah saw the Lord in his Throne Heb. 11.26 27 and therefore feared not to deal plainly and sincerely with Ahab though on his Throne 1 King 22.19 When the Psalmist had convinced and reproved the wickedness and formal hypocrisie of ungodly presumptuous men he concludes Now consider this you that forget God c. Intimating this to be the reason of all ungodly hypocritical conversation a forgetting God Psal 50.22 The remedy must be contrary to the disease if we would be no hypocrites we must much remember think of and observe and eye God by faith Acquaint thy self with God and so good shall come to thee If men were acquained with God and did not forget him Iob 22.21 acquainted with his Omnisciency Psal 139.1 2. with his All-sufficiency Gen. 17.1 with the power of his anger Ps 90.11 Mic. 7.18 19. the infiniteness of his goodness Isa 55.7 8. they would conclude and live under the awe and power of such conclusions Oh then he is too great to be tempted and provoked too excellent to be sleighted and undervalued too good to be lost too wise to be deceived and this would suppress and supplant the leaven of the Pharisees hypocrisie 4. Be much and daily in the renewing faith and repentance If there be such danger of hypocrisie there is necessity of renewing faith and repentance for fear hypocrisie may be in them Rise and return as soon as thou art convinced of thy sin so did Paul so did Peter as soon as the Lord turned and looked upon him Gal. 1.16 Luke 22.61 If repentance were hastned after sin and thou wouldest take care and pains to break thy heart constantly for sin this would break it from sin A man should finde that it were an evil and a bitter thing to forsake the Lord Jer. 2.19 and that his fear was not in thee and a broken heart God would not despise because it is apparent that is no hypocritical heart And though former faith and repentance may be counterfeit and hypocritical Psal 51. yet ensuing and renewed faith may be sound and sincere and we have much ground to renew those acts whose soundness and validity we have much ground to suspect if all have been false or fained or partial formerly we have the more cause in a new act to give up and binde our souls sincerely to it and this will free you from hypocrisie 5. Put forth your greatest strength and care to mortifie those lusts and corruptions that are the fewel to hypocrisie pride vain-glory worldly-mindedness self-love These are the fewel of hypocrisie they beget it and they nourish it If the love of the world and worldly favour did not prevail much over men there would be no hypocrisie in the world and cherish and strengthen the graces which cannot consist with it but will be alwayes fighting against and opposing it as love to God humility self-denial heavenly-mindedness mortifying the flesh much commnion with God if these be in you and abound you shall not be barren nor unfruitfull but shall make your calling and election sure and so be out of the peril yea and much out of the fear of hypocrisie 6. Press the Lord much and urge him close with the promises of a new heart Eze. 36.25.26 Deut. 30.6 Ier. 32.40 of circumcising your hearts and causing you to love the Lord with all your heart of putting his fear into your heart If he urge and press you in his word with his precepts and your duty do you urge and press him as much in your prayers with his promises spread his own hand-writing and seals before him as Augustine relates his Mother did