knowledge of Jesus Christ which they in a great latitude of charity thought they might have in an extraordinary way without Divine Revelation in the holy Scriptures but we say as Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us Object But it appears the Christian Religion is grounded upon humane reason because it is called our reasonable service and therefore every part of Christian service whether it be in believing all heavenly truths or in practical duties and worship seems to be known from the light of humane Reason and that Reason and Philosophy should be the Interpreter of Sacred Scripture Ans No part of Christian Religion is against humane Reason but there be some divine and sublime mysteries thereof above humane Reason and the reach of the most subtile Philosophy There be some divine Truths which they call of mixt Revelation these may be known by the light of humane reason and the assent given to them upon that ground is called Intelligence or Science and they may be known also by the light of divine revelation and the assent given to them upon that ground is called Faith Such is the knowledge of the existence of God and of the creation of the world such are also diverse moral duties which were known by the light of nature to the heathen Philosophers But divine and heavenly Truths which they call of pure Revelation are known only by the testimony divine Râ—velation in holy Scriptures such are the mystery of the Trinity of the Incarnation of the Son of God of the Resurrection of the body c. As for these truths of a mixt revelation they are also agreeable to the principles of humane reason and Philosophy as hath been made evident by learned men in their Treatises of the reasonableness of Christian Religion by Morney Amyrald Baxter and others but the other divine truths both speculative and practical are known only by the light of Divine Revelation in holy Scriptures as that practical duty of incalling of God in the Name of Jesus Christ the Mediator Job 16.23 Heb. 7.25 That great Heathen Philosopher Socrates advised men well from the light of nature to pray for good things from the gods and that only in the general without limiting them to the giving of this or that good thing in particular which they should refer unto the will and wisdom of the gods themselves but he could never advise them to pray unto God in the Name of Jesus Christ the Mediator because this had not been revealed to him by the light of the holy Scripture Chrysost on the place by reasonable service understandeth spiritual worship in opposition to the worship of God under the Law by sacrificing irrational creatures in the same sense doth Grotius and D. Hammond interpret it In thinking or speaking of the great sublime mysteries which are called the wonderful things of God Acts 2.11 we would be sober and not measure them according to the short rule of humane reason as speaketh well Just Mart. in conâ—uting the Greek questions We must not saith he measure the works of God by our own thoughts and imaginations for the works of God are above our mind sense and reason Augustine Enchyrid Cap. 4. Such things saith he are to be defended by reason which either took their beginning from the corporeal senses or were invented by the understanding of the mind but those things which we have neither proven by the corporeal sense nor can reach by our understanding they are without all doubting to be referred to the testimony of those holy men moved by the Holy Ghost in writing the sacred Scriptures Object But these Heathen Prophetesses called Sybills who lived above 400 years before the birth of Christ did foretell of his Incarnation of his Birth of his Sufferings of his Resurrection and of his second coming to judge the world and that he is Jesus Christ the Son of God the Saviour as Augustine records Lib. 18. Cap. 23. of the City of God This Prophetical knowledge they had not from the light of Scripture because they were Heathens and the Oracles of God were committed unto the Jews Rom. 3.2 and therefore it would appear they had the knowledge of these great mysteries from the light of humane reason Ans Some of the learned think those Books called the Oracles of the Sybills whereof we have but some fragments by tradition from others were devised and written by some zealous Christian suppressing his name out of his affection to convert the Heathen unto the Christian faith by convincing them from their own Writings as he gave it out but this is not probable for if such Writings had been forged by Christians then Celsus and Appion who lived in the time of Origen and others zealous for the Christian Religion would have objected such a forgery against the Christians to whom these two subtil Philosophers well versed in such antiquitie and malicious enemies to the Christian Religion would have objected such a forgery as unbecoming men of any Religion Besides the great Heathen Poet Virgil Ecclog 4. speaketh of the Prophesies of Sybilla Cumana wherein she prophesied of a new off-spring in his time coming down from the high Heavens which he misapplyed to Octavius Augustus reigning at that time but is was intended by the Oracle to declare the birth of our Lord Jesus Christ who came from Heaven and was incarnat and born in the 52 year of Augustus Now it is well known Virgil died 18. years before the birth of our Lord whereof the Oracle spake though Virgil was not living when it was fulfilled Therefore following the more current opinion we think these Oracles were spoken by these Heathen Prophetesses among which these two Sybilla Erythraea and Cumana were the chief and more famous We think they had their Prophetical light and knowledge of those mysteries by extraordinary revelation from God himself as was also the Prophesie of Balaam an alien from the Common-wealth of Israel concerning the coming and the birth of the Messias called by him The Star of Jacob Num. 24.17 Quest If all the people of God before and under the Law knew Jesus Christ and salvation to be purchased by him for the Gospel seems not to have been preached or known unto all the faithful Ans 1. This Gospel or the glad tidings of Salvation by Jesus Christ was preached by God himself in Paradise unto our first Parents after the fall Gen. 3.15 The seed of the woman shall bruise the head of the serpent It was preached to Abraham before the Law Gen. 22.18 Gal. 3.16 In thy seed shall all the Nations of the earth be blessed It was illustrat by Ceremonies as by Sacrifices in which respect our blessed Lord who is the principal Subject of the Gospel and the body of all these foregoing shadows is called The Lamb slain from the beginning of the world Rev. 13.8 It was illustrat also by types as
THE RIGHTEOUS BRANCH Growing out of the Root of Jesse and healing the Nations Held forth in several Sermons upon Isai Chap. 11. from vers 1. to 10. Together with some few Sermons relating to all who live under the shadow of the BRANCH By Mr. William Colvill Minister of the Gospel and Primair of King James's Colledge in Edinburgh Jer. 23.5 Behold the dayes come that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute judgement and justice in the earth Zech. 6.12 Behold the man whose name is the BRANCH and he shall grow up out of his place and he shall build the temple of the Lord. Edinburgh Printed by George Swintoun James Glen and Thomas Brown Anno DOM. 1673. To the Religious and truly Noble Ladies my Lady Napier and to my Lady Mary Erskine Aunts to my Noble Lord the Earl of Marr. Noble Ladies IT is a true saying of the wise Solomon Train up a child in the way he should go and when he is old he will not depart from it The first part of this was made out by your gracious and noble Mother of blessed memory who trained you up from your Child-hood in the holy Scriptures and in the fear of the Lord as also in all vertue beseeming your Quality and Sex whereof I have had the honour and happiness to be a witness for many years I know it is a Christian duty in the due time to make honourable mention of the vertues of the deceased Saints to the end these who survive them may in a godly emulation follow their good example Your Noble Mother was like to Annah in her privat and publick Devotions like to Dorcas in her Christian compassion and supply to the necessitous like to Sarah in her dutiful deportment toward her Noble Lord your Father and like to Eunice in the Christian and tender education of her Children The other part of that Golden Sentence ye your selves endeavour through Gods grace to make good by resembling her in her Graces and Vertues and by transmitting the same in your careful education of these hopeful young Ladies happy in your example and breeding The like great obligation of Gratitude that strongly inclined me to dedicat a Book to your gracious Mother hath also prompted me to present this small Treatise unto your Ladiships and to honour the same by prefixing your Names thereto The main subject and design of both Books is the same In the first were some refreshing streams flowing forth from the fountain opened to the house of David for refreshing weary and thirsty souls and in this is held forth the Righteous BRANCH even the blessed Lord Jesus Christ also for the reviving of fainting souls by the sweet savour of his grace and power to convert and save lost man It is not in such a dress as will please the fancy of some others but I know well if the stuff be upright and solid your sober minds can easily dispense with the want of embroideries of Humane Eloquence That it may be profitable to your Ladyships and to all who shall be pleased to peruse the same is the humble prayer of him who is in all duty Noble Ladies Your most humble and devouted Servant Mr. Wil. Colvill TO THE READER THe desire of light and knowledge to the understanding is natural unto every man as by the outward light things visible are seen by the eye of the body So things intelligible are perceived by the light and the knowledge in the mind but of all knowledge the knowledge of God in Jesus Christ his blessed Son our Mediator is most to be desired It is most necessar because the specular knowledge of this in the holy Scriptures is the Rudiment of that full and perfect knowledge the Saints have in Heaven for to know this is life eternal Joh 17.3 It is the foundation of our spiritual practical duties without it man cannot believe in God and whom he sent Jesus Christ for how shall they believe in him of whom they have not heard Rom. 10.14 without this knowledge we cannot desire nor seek after Christ and his benefits therefore our blessed Lord said to that poor sinful woman Joh. 4.10 If thou knewest the gift of God and who it is that saith to thee give me to drink thou wouldest have asked of him and he would have given thee living water For the will cannot love and chuse Christ for our portion till first he be represented in his beauty of holiness by light and knowledge in the understanding This knowledge is most excellent in respect of the subject who is the brightness of the Fathers glory in whom are hid the treasures of wisdom and knowledge All natural knowledge though never so profound as was that of Solomon who knew and spoke of all Trees from the Cedar to the Hysop yet if we be ignorant of the true Vine and of the righteous BRANCH that healeth the Nations all our secular knowledge will prove unsavory and gustless at the hour of death but if we know love and obey in sincerity the Lord Jesus Christ then at the end of our life we shall rejoyce in our longing desire and lively hope to be with him after death and to know him as now we are known of him This knowledge is not dull but active by our knowledge of him we are justified Is 53.11 Saving faith whereof knowledge is a special and first ingredient receiveth Christ wholly in all his Offices and with him pardon of our sins as all who were stung in the wilderness if they looked to the brasen Serpent were healed So whosoever believeth in him shall not perish but have eternal life This knowledge is active also for our Sanctification because this knowledge by the obsignation of the holy Spirit maketh such a deep impression of Christ known upon the minds and hearts of believers that they become like and conform unto him 2 Pet. 1.4 and by the knowledge and light of the Gospel representing him they are changed from glory to glory 2 Cor. 3.18 that is from one degree of grace to another in the course and progress of Sanctification which is no other thing but the commencement of that glory we look for in heaven This saving knowledge which true believers have of Christ is an humbling and encreasing knowledge Paul became very humble thinking himself the chief of sinners and least of Saints it is a growing light and knowledge the more they know him they love him the more and the more they love him they desire to know the more of him When they grow old and the natural faculty of understanding waxeth weak and dim though they grow not in the knowledge of the literal apprehension yet they grow in the knowledge of appretiation and estimation as the motion of every thing the nearer it comes to its center is the swifter So the sound believer the nearer he draws to the term of his life and the hoped
for fruition the center of all his desires and hopes the motion of his heart toward God is the greater and he vehemently desires to be dissolved and to be with Christ which is best of all This knowledge in some abstruse and supernatural mysteries is but confuse and general we know from divine revelation something of the matter but little or nothing of the manner It is our duty to acquiesce on divine testimony and refer the knowledge of the manner unto that day wherein we shall see God face to face It is with us here in this dark valley of Baca as it was with that blind man of Bethsaida Mark 9. who at the first touch of his eyes by Christ did see objects more generally and confusedly but afterward at the second touch more particularly and distinctly So here in this life by his first touch and illumination of our mind with the light of faith we see something of these great mysteries in a confused and general notion but at his second touch in heaven by the beatifick vision we shall know distinctly and more particularly at the least we shall know so much in these high mysteries as will satisfie the desire of the soul and will rejoyce the heart without all anxious or painful desire to know more Therefore Christian Reader I made choice to speak in the publick Congregation for some time on this portion of Scripture wherein the Lord Jesus Christ the Righteous BRANCH is held forth to us that coming to him we may be healed both of sin in our justification through him who is JEHOVAH our Righteousness and that we may be sanctified and daily purified from all uncleanness of the flesh and spirit by him who also is made of God sanctification unto us who bare our sins in his own body on the tree that we being dead to sin should live unto righteousness This knowledge is most to be sought after for as the fashion of this world passeth away so certainly the knowledge of things worldly will be out of fashion after death but the knowledge of the Lord Jesus Christ begun in the Elect here by faith unto the Gospel will be perfect and everlasting in that day of eternity when the Lamb will be our light for ever If thou ingenuous Reader shall reap as I pray God thou mayest any spiritual benefit by this small Treatise published at the desire of some pious and sober minded hearers give all praise to the Righteous BRANCH who as he is in himself most precious so he maketh himself savoury and precious to believers And that it may be seen he is so to thee let thy conversation smell of the BRANCH What escapes thou perceivest as in the multitude of words there want not failings impute them meerly to the weakness of the trembling hand here that holds forth the BRANCH but no wayes to the BRANCH it self Though possibly thou cannot construct some expressions in this Treatise with thine own sentiment and opinion yet certainly the intention of the Author to magnifie the riches and power of Gospel-grace in the conversion of chief sinners and his earnest endeavours to stir up Converts unto a suitable conversation in Christian duties and unto Christian communion in love and peace among themselves cannot be disrellished by any person of the Gospel-spirit Farewell ERRATA Pag. Lin. Read 16 23 facility 67 20 Acts 16. ibid 27 have heard 75 30 loffes 76 6 nor on 116 29 thou hast 125 1 Acts 10.1 132 20 Mat. 25.30 175 16 diversity 202 29 42 220 20 because of 241 24 ingenuous 259 20 jealous God 261 30 lenitives 263 23 special 279 19 of conscience THE RIGHTEOUS BRANCH Growing out of the Root of Jesse and healing the Nations ISAI Chap. 11. from vers 1. to 10. And there shall come forth a Rod out of the Stemme of Jesse and a Branch shall grow out of his Roots IT is usual and worthy of the holy Prophets in speaking of temporal mercies and deliveries of the people of God from their enemies to insert something by way of Prophesie like a bright colour to give lustre to temporal benefits by speaking something anent our spiritual and eternal redemption by the promised Messias Thus the same Prophet having prophesied of the temporal deliverance of the Jews from the combination of the Kings of Assyria and Israel subjoyns an Evangelical Prophesie concerning the coming of the Messias Isa 7.14 The Prophet Jeremiah having spoken Chap. 23. of the return of the Jews from the captivity of Babylon subjoyns vers 6 a Prophesie of the kingdom and benefits of the Messias as also the like is done Jer. 33.15 In like manner the Prophet here having foretold their deliverance from Sennacherib King of Assyria subjoyns a gracious and comfortable Prophesie of the Messias his birth government and the deliverance and redemption both of Jews and Gentiles from their spiritual enemies by their happy conversion to the faith of the promised Messias In this Chapter from the beginning to vers 10. we have these particulars 1. The low beginning and original of the Messias set forth in borrowed expressions 2. His singular endowments and qualifications for executing the office of Mediator and for governing his Church vers 2. 3. The manner of his government vers 3 4 5. 4. The effects of his government vers 6 7 8 9. 5. The cause of these effects in the end of vers 9. For the earth shall be full of the knowledge of the Lord as the waters cover the sea Vers 1. By rod or twigg we understand the Lord Jesus Christ as a small twigg sprouting up from Jesse the father of David He is so called in respect of his outward low and humble condition in the world as it is also said Isai 53.2 He shall grow up as a root out of a dry ground he hath no form nor comliness c. Which is not to be understood in relation to the outward form or feature of his body which without all question was most comely having its constitution and complexion framed in a singular manner by the Holy Ghost but it is spoken in respect of his outward condition and estate in the world because he was born in a poor Cortage without all outward Pomp and State Luk. 2.7 This prophesie of Christs descending from the loyns of David and Jesse was accordingly fulfilled Act. 13.23 By Branch is meant our blessed Lord who is so called Jer. 23.5 Zechar. 3.8 and 6.12 In which places the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens and in this Text they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flos because he was in dignity the first-born and flower of all the creatures To these places of holy Scripture wherein our blessed Lord is called the Branch many learned Interpreters do think that place Matth. 2.23 he shall be called a Nazaren doth relate he was called a Nazaren that is the Branch from the City Nazareth where he had his education it being a
creature yea not to the Son of man Mark 13.32 This knowledge in the Humane Nature of Christ was intrinsecal communicat from the personal union for it is said He knew in himself to wit from the God-head dwelling in him personally Luk. 8.46 Joh. 6.61 but the knowledge of the Prophets and Apostles was extrinsecal by inspiration and extraordinary revelation By the spirit of the fear of the Lord we understand that heavenly grace of unspotted holiness and purity in his Humane Nature for such an High Priest became us who is holy harmless undefiled c. Heb. 7.26 therefore is he called by way of singularity and excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Holy Thing Luk. 1.35 The words being thus explained two things may be observed 1. The variety of the graces and gifts powred forth upon our Lord Jesus Christ for the good of his Church 2. The permanency and continuance of these graces and gifts in vigor and exercise it is said The Spirit of the Lord shall rest upon him Observ 1. Variety of graces and gifts were poured forth upon Jesus Christ our Head for the good of all the members of his mystical body the Church this is evident from this place as also from Joh. 1.14 16. He was full of grace and truth and of his fulness have we all received and grace for grace As the ointment poured forth upon the head of Aaron the High Priest did flow down to the skirts of his garment Psal 133.1 in like manner the vertue of the graces of the Spirit poured forth on Jesus Christ our great High Priest doth descend to the meanest member of his mystical body for sanctifying them throughout and for gladning their hearts with that oyl of gladness spoken of Psal 45.7 8. It is said Eph. 4.10 He asscended up far above all Heavens that he might fill all things It is true believers were filled in some measure with grace through him before his ascending into Heaven yet a greater measure of the Spirit was poured forth upon them after his ascension Acts 2.33 as the Sun after its rising fills the earth with light but the higher it ascends in its course the earth is filled with more of light so there is a greater measure of spiritual knowledge and grace in believers after the ascension of Christ then was before his birth or during the time of his abode upon the earth in the time of his humiliation Vse 1. Seing the Lord Jesus Christ received all these graces and gifts of the Spirit as Mediator for the good of his Church we should in all our wants and spiritual indigencies have our recourse by prayer to him that out of his fulness we might receive grace for grace It is a sure ground of our confidence and comfort that he received all these graces and gifts for our benefit therefore we should go to him as Children of the Family to the Stewart sealed and appointed by the Father who to their certain knowledge hath got provision both of grace and glory for all of the houshold of Faith and we may be assured he is faithful in all the House of God to give unto the children their Fathers allowance Joh. 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the son of man shall give unto you for him hath God the Father sealed Art thou dull in understanding and hath little or no sharpness of wit to understand and discern spiritual and supernatural truths no more then a blind man has sight to discern colours Go to the Lord Jesus Christ in whom was and is the spirit of understanding be thou humble under the sense of thy spiritual blindness and by prayer seek that eye-salve which is called the Vnction from the holy One 1 Joh. 2.20 and is called the Spirit of revelation Eph. 1.17 Seek it with a sincere purpose of heart to improve thy understanding of the truth revealed unto practice and doing what thou shalt understand to be Gods will and thy duty Go with confidence to the Lord Jesus Christ who is both able and willing to open thy understanding and to give a heavenly faculty to perceive and understand divine truths He not only taught the Disciples going to Emmaus by word of mouth but also opened their understandings Luke 24.44 And if thou have an honest purpose of heart to do revealed duties thy Lord will mak thee to understand and discern the truths that are necessary for the saving of thy soul Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wouldst thou have spiritual wisdom and prudence for ordering thy conversation and doing of revealed duties Go to him upon whom was poured the spirit of wisdom by prayer seek it of him who gives liberally Jam. 1.4 Make conscience of frequent hearing and reading the Word of God which is the book of heavenly wisdom making men wise to salvation 2 Tim. 3.15 16. In difficulties and perplexities wherein thou knows no more what to do then Jehoshaphat did in a great strait 2 Chron. 20.12 go to him for counsel Prov. 8.14 Counsel is mine And here it is said The spirit of counsel was upon him He is called by way of excellency The Counseller Isai 9.6 He hath promised to give counsel to our hearts in times of greatest difficulties Luk. 21.15 and accordingly he did so to his faithful servants as to Stephen Act. 6.10 and to Paul Act. 23.6 In an hour of temptation from the power of thine own corruption from Satan and from the world go to the Lord Jesus Christ for obtaining might and power to resist and in end to overcome thy spiritual enemies thus did Paul in an hour of darkness and temptation 2 Cor. 12.9 remember the spirit of might was poured on him he is able to save to the uttermost all that come unto God by him Go to him for strength and protection in times of great trials and persecutions keep fast the word of his patience that is his direction for carrying thy self in such a time humbly patiently and peaceably Rev 3.10 Go to him in a time of fainting that from him thou may get quickening and might to run the ways of his Commandments Because the spirit of might was poured forth upon the Captain of our Salvation to help forward poor willing souls now and then fainting in the way of their Christian race it is not enough in your regeneration at first to be quickened unto a new life but in respect of your faintings in the race and course of Sanctification ye have need of daily quickening and up-stirring to the duties of the new life Therefore it is that David a man according to Gods heart being already in the state of grace and partaker of the new life prayeth frequently for quickening unto duty Psal 119.25 37 88 107 159. and Psal 143.3 Wouldst thou have the knowledge and
is not enough that an object to be seen in a due distance be set before the eye unless the same be inabled to see it for blind men see not what is set before them so it is not enough that the object of faith be set before us in the Word unless the eye of our understanding be opened to perceive it 2. The Lord makes us by the inward illumination of the Spirit and by the light of his Word to discern and put a difference between temptations and duties as for example when it is born in upon the spirit of an unlettered and unqualified man in these our days to preach the Gospel a spiritual-discerning privat Christian looks upon it as a temptation from the Spirit of errour and not upon it as a duty because he knows and discerns by the Spirit of the Lord from the holy Word 1 Tim. 2. and Tit. 1.9 The Minister of the Gospel should be a man able to teach and to convince the gain-sayers 3. The Spirit of the Lord makes us to discern between sin and duty Abâ—shai through want of this gift of spiritual discerning thought it a duty incumbent on David to kill Saul because God in a providence by appearance had cast his enemy into his hand but holy David by the Spirit of God discerned it to be a sin if he should make such use of that opportunity and he looked upon it rather as an occasion to try his loyalty to King Saul and to stop the mouths of calumniators who spake of him as an enemy to the King 4. He makes us to discern the opportunities of speaking and doing things in due season it was the Lord that put it in the heart of Jacob to seek the blessing in time for soon after he went out from his father Isaac his brother Esau came in Gen. 27.30 It was the Lord who put it in the heart of Abigail both for her own and Davids good to meet David in the way before he came to the house of Nabal 1 Sam. 25.5 He makes us to discern our own spiritual estate that we are under the banner of his love and makes us by a reflex act to know the saving graces of the Spirit bestowed upon us 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God 5. He gives us the gift of wisdom and discerning matters civil and moral He gave sagacity unto David to smell out Joabs subtilty and to perceive his hand in suborning the woman of Tekoa 2 Sam. 14.19 He made Solomon in his sagacity to discern between the true and counterfeit mother by the affection of the one and the unnaturalness of the other Thus God put it in the heart of King James of blessed memory to smell out the Powder-plot and horrid treason Anno Dom. 1605. from a word in an unsubscribed Letter by one of the Conspirators to the Lord Mont-eagle desiring him to keep himself out of the Parliament-house on such a day whereon there would be a sudden clap or blast which the King by an act of special discerning given him of God did presage was to be by Powder and so after a narrow search the Plot was discovered and through Gods gracious providence and the Kings sagacity was disappointed 6. God gives the gift of skill unto men both in their publick and privat imployments as the spirit of Government to Rulers whether supreme or subordinat and also to men for their privat imployments Isa 28.26 Vse 1. This should humble us under the sense of our own silliness and want of knowledge of many things that we may and should know in respect of the many means given to instruct us in things that differ and also to humble us when we compare our knowledge with others who know much more than we though we have had the same or greater opportunities for learning Socrates upon a time shewing the universal Mapp of the World to that vocky young man Alcibiades said unto him Look there and see how little your parcel of ground is in like-manner the knowledge of any particular person is very little in comparison of that vast and universal knowledge men would have had if they had continued in that first estate of primitive integrity Vse 2. To convince many in this generation of petulant and luxuriant spirits or the wits as they are called who are of quick understanding in many curious and unnecessar speculations which the Apostle calls the Raveries of a sick and distempered mind 1 Tim. 6.4 and yet how slow and dull are they to discern and take up the necessar and fundamental truths of Religion Of such men we may speak in the words of Eliphaz Job 15.2 Should a wise man utter vain knowledge and fill his belly with the east wind How many are quick and sagacious in their worldly matters and no man is able to over-reach them but they have little or no understanding in the great bargain of Salvation to these I may say as our blessed Lord said to the Pharisees This ye should have done and not left the other undone Vse 3. As thou wouldst have the gift of spiritual discerning 1. Pray to the Father of lights to open the eyes of thine understanding Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law 2. Labour diligently to keep thine heart pure from carnal lusts which as gross vapours many times obscure the judgement that it cannot discern spiritual matters in the right colours but oftentimes the judgement is miscarried to a wrong sentence by a deceived heart The intemperat person discerns not the evil of intemperance nor the incontinent the evil of his unclean ways because these vile lusts do distemper their judgement The worldly-minded man discerns not the excellency of things heavenly because his heart is not purged from the love of the world and his surfeit of worldly cares obstructs the smelling and rellishing of things heavenly to his taste 3. Beware of curiosity in desiring to know things unnecessar or secret which God hath reserved to himself Deut. 29.29 for it is just with God when men misimploy the quickness of their natural understanding many times so to blunt their understanding in order to supernatural truths that they become more dull and incapable even than many others whom they despised as silly ignorants As the sharper the edge of the new polished Knife be if it be used to cut hard Metalls especially at first it becomes so blunt that it cannot cut such things as are soft and more easie to cut even by these who had not such a sharp edge as themselves seemed to have had Observ 2. Our blessed Lord is quick of understanding he has a piercing eye to discern the hearts of all his subjects Heb. 4.13 All things are naked in his eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as blemishes and bruises are
the company of the ungodly Psal 26.4 Psal 101.7 The holy Evangelist John would not go into the same Bathe where were the blasphemous Hereticks Ebion and Cerinthus but contrariwise it was their custom to frequent and delight in the company of such as feared God Psal 16.2 Psal 119.63 Act. 9.19 Then was Saul to wit after his conversion certain days with the Disciples which were at Damascus Quest 1. Is it unlawful in any case to keep communion and company with wicked men Ans 1. It is not simply and altogether unlawful for then must we needs go out of the world 1 Cor. 5.10 A natural communion with them in things necessary for this present life is very lawful Abraham and Isaac went to Gerar and Egypt in time of famine and our blessed Lord sent to Sihar a village of the Samaritans for bread 2. A civil communion in things necessary for our well-being is also lawful as commerce and trading with wicked men thus Solomon 1 King 9.26 did keep a communion and commerce of trade with the Heathens of the Eastern India Likewise a communion and association in war for defence and self preservation or for the recovery of things unlawfully taken by usurpers and oppressours is very lawful for the Magistrate and Ruler of the people Abraham joyned in confederacy with Aner Eshcol and Mamre though Canaanites for the rescuing of Lot Gen. 14. It is lawful also for the preserving of the publick peace and their own privat peace Isaac made a Covenant of peace with that Heathen King Abimelech Gen. 26.31 And Nehemiah sought a Pass for safe conduct and protection from Artaxerxes Neh. 2.7 Providing alwayes such confederacies be without any condition prejudicial to Religion or to common honesty It must not be on such like conditions as were these whereupon peace was offered to Israel by Nahash the Ammonite 1 Sam. 11.2 3. There is a lawful outward Church-communion with wicked men in the outward ordinances as in hearing the Word praying praising and receiving the Sacrament Ishmael was circumcised as well as Isaac and Simon Magus was baptized as others also were in Samaria We may not separat from the Church because possibly through the negligence of the Spiritual Rulers profane and scandalous persons are admitted to the holy Sacrament The Angel of Pergamos and Thyatira is reproved for tolerating vile and scandalous persons notwithstanding the people of these Churches are not required to separat from the Church Rev. 2. Cyprian Lib. 3. Epist 3. Although saith he there seem to be tares in the Church yet thou must not separat from it but labour by all means that thou thy self may be good grain August Epist 48. to Vincent Good men saith he are not to be forsaken for evil mens sake but evil men are to be tolerat for good mens sake And this he proveth 1. From the example of the Prophets who spake much against the people of Israel and yet did communicat with them in the holy Ordinances 2. From the example of Christ whō did tolerat Judas 3. From the example of holy Cyprian who did tolerat the covetousness of his Colleagues and yet not forsake communion with them in the sacred Ordinances Such toleration is not an approbation of these whom they tolerat it is simply unvoluntar as the toleration of the tares Mat. 13. but voluntar only in respect of a care to preserve the wheat Thus David for preserving the publick peace did tolerat the sons of Zerviah but did not approve them in their head-strong courses It is true we must have no communion with wicked men and workers of iniquity as such in their evil works Eph. 5.11 Though we should not have communion even with the godly in their sinful infirmities yet we must not for these break off fellowship with them Gal. 6.1 And we should follow them and their example in all things wherein they are followers of the Lord Jesus Christ 1 Cor. 11.1 Quest 2. Wherein stands our spiritual Church-communion with the godly Ans It stands 1. in our partaking the same outward holy Ordinances Heb. 10.24 25. Let us consider one another to provoke unto love and to good works not forsaking the assembling of our selves together 2. In having the same common priviledges as one heavenly Father one Head one Spirit renewing them one common inheritance purchased and reserved in Heaven for them for which cause all believers are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinsmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one mystical body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-heirs Eph. 2. 3. In mutual Christian-duties as in loving one another Gal. 5.13 Eph. 4.2 Forbearing one another in love not breaking fellowship for infirmities Paul reproved Peter to his face boldly but did not break off Christian communion with him Gal. 2.14 Cornelius and Cyprian lived in Christian fellowship and communion all the days of their life notwithstanding some difference in judgement The spiritual duties of Christian love for mutual edification we have set down 1 Thes 5.11 14. 4. In a sympathy and fellow-feeling 1 Cor. 12.26 As in the natural body there is a sympathy between the brain and the sinews between the stomack and the reins so there is a mutual sympathy between the members of the mystical body of Jesus Christ they will be pained at the heart with godly sorrow for the failings of one another 2 Cor. 11.29 Who is weak and I am not weak Who is offended and I burn not They will rejoice in the spiritual good of one another Joh. Epist 3.4 There will be a sympathy of sorrow in their outward calamities by condoling one with another 1 Pet. 3.8 A rejoycing and congratulation in outward prosperity Phil 2.27 28. 5. In a mutual supply of spiritual wants and defects 1 Pet. 4 10. As every man hath received the gift even so minister the same one to another as good stewards of the manifold grace of God He that hath more of zeal will stir up another that hath more of knowledge but less of zeal and he that hath more of knowledge and prudence will advise another that hath more of zeal but less of knowledge and prudence Likewise there will be according to their abilities a supply in bodily wants 2 Cor. 8.14 as was seen in godly Cornelius Acts 9.10 otherwise there is not any sincere love of God notwithstanding any great show in profession 1 Joh. 3.17 But whoso hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Vse 1. For admonition as ye would show your selves true converts bewar of intimat and frequent fellowship with profane and ungodly men 1. Because evil company corrupts good manners 1 Cor. 15.33 Joseph learned in the Court of Egypt to swear by the life of Pharaoh It is said Prov. 22.24 25. With a furious man thou shalt not go lest thou learn his ways and get a snare to thy soul As contagion
his dealings and bargains with others will forsake these former evil ways and make conscience of lawful purchase in time coming this was manifestly seen in Zacheus who before his conversion was an extortioner and exactor of more than was due but after his conversion he restored four fold and made conscience of his purchase in all time coming Luke 19.8 The reasons why true Converts do so are 1. Because such men know that as they should walk humbly with God so they should walk honestly and justly with men Mic. 6.8 1 Thes 4.3 6. This is the will of God that no man go beyond and defraud his brother in any matter 2. They know that God threatens severe judgements against extortioners and defrauders 1 Cor. 6.10 1 Thes 4.6 3. They know that faithfulness and uprightness in our particular Callings and Employments doth adorn their holy profession and stops the mouths of such as are adversaries to it 1 Pet. 2.15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men And they know also that unrighteousness in our particular stations and employments doth open the mouths of adversaries to speak evil of our profession thereby profane men within the visible Church are hardened in their sinful practices and they say Why may not they do as such and such great professors do Thereby men without the Church visible are hardened in their errour and alienation of heart from a communion with the Christian Church therefore Augustine unto this question well answereth if it be lawful to a Christian to spoil and rob a Jew who is an obstinat adversary to the Christian Religion he answers It is no way lawful because thou who art a Christian by so doing hardens the Jew in his errour and infidelity and hinders him to become a Christian Therefore it is our duty to walk in wisdom and uprightness toward them that are without the Christian Church Col. 4.5 remembring alwayes the second Table of the Divine Law is the sure Test according to which is tried the sincerity of men in the duties of the first Table Luk 18.19 20. Acts 10.35 He that feareth God and worketh righteousness is accepted of God Such was the practice of sincere Converts recorded in holy Scripture Simeon was just and devout Luke 2.25 And Paul did exercise himself to keep a conscience void of offence both toward God and men Acts 24.16 Vse 1. For conviction of many who have an outward form of godliness and would be esteemed sincere Converts and yet make no conscience of righteousness in their dealings with men Mic. 6.11 Shall I count them pure with the wicked ballances The Apostle Paul 1 Cor. 6.7 8. will have all those who profess their conversion to the Christian faith rather to remit of the rigor of their own right in particular debates with others than to disgrace their holy profession by litigious pleaes much less should Professors disgrace it by injustice in their dealings with their neighbours The God of truth cares not for words and phrases of piety or for commending the Minister and his Sermon when in the mean time their works and doings are the fruits of unrighteousness Our blessed Lord said to that woman who lift up her voice and said unto him Luke 11.27 28. Blessed is the womb that bare thee and the papes which thou hast sucked but he said yea rather blessed are they that hear the Word of God and keep it Holy and humble Angustine on a time hearing the people highly commending a Sermon preached by himself said We tremble at your praises these are but leaves we seek fruits from you And certainly righteous dealing with men is a fruit of true piety toward God Vse 2. For exhortation to make conscience of your purchase 1. Consider the evil and danger if ye do otherwise Prov. 28.20 He that maketh haste to be rich shall not be innocent Jer. 17.11 As the partridge sitteth on eggs and batcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool Wicked Ahab made haste to get Naboth's Vineyard but he possess'd it not long 2. Unlawful purchase like a noisome morsel in the stomack doth pain and torment the conscience when God awakes it with terrour Job 20.20 Surely he shall not feel quietness in his belly 1 Tim 6.9 They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 3. Unlawful purchase makes a man unwilling and afraid to die as a thief taken with the sang is unwilling and afraid to come before the just Judge the unrighteous purchaser cannot leave his evil-gotten goods with any confidence of a blessing upon them from God to his children and heirs for he may know from the very light of nature that the righteous Judge of all the earth doth not approve the malefactors evil deeds yea though the children should prove good and upright men not walking in the ways of their father yet they being possessors of his evil-gotten goods are in mala fide unjust usurpers and the righteous Lord and Judge of all the earth doth oftentimes punish them or rather the memory of the unrighteous purchaser their Progenitor by taking the cursed thing out of their possession Therefore the Heathen Greek Poet Hesiod from the very light of Nature said well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. be not given to unlawful gain for such gain is alike to great losses Because the unrighteous purchaser in so doing loseth far more to wit a good conscience and peace therein which is better than gold or silver On the contrair consider the good and benefit of a lawful and righteous purchase 1. There is much peace in the enjoyment of it though it be but a little thing Prov. 16.8 Better is a little with righteousness than great revenues without right Prov. 15.17 Better is a dinner of herbs where love is than a stalled ox and hatred therewith 2. Though men in this world should neglect or take little notice of a deserving man in publick employment who keeps a good conscience in all his ways yet his honesty in his particular actings toward men comforts and upholds him as it did Samuel when the people neglected him 1 Sam. 12.3 and as the Apostle Paul 2 Cor. 7.2 3. The righteous purchaser doth at his death leave and bequeath his lawful purchase with confidence of a blessing with it from God as Jacob at his death said to Joseph Gen. 48.21 22. Behold I die but God shall be with you and bring you again unto the land of your fathers moreover I have given to thee one portion above thy brethren c. Vse 3. For direction of our deportment in our particular Callings and Employments in order to the purchase of our livelihood 1. I recommend diligence in your lawful Imployments Rom. 12.11 Not
Ephes 5.8 Ye were sometimes darkness but now are ye light in the Lord. Paul was sometimes a fierce and uncessant persecuter of all persons of the Christian perswasion but after his conversion he became very tame and peaceable in his moderat and Christian condescension in matters indifferent 1 Cor. 9.22 I am made all things to all men that I might by all means save some These convert Jews who a little before in their bitterness of spirit called the Apostles drunken fellows do change their toon and say in their compellation men and brethren Act. 2.37 The rude and severe Jaylor who was officious in his severity doing more than he was required afterward becomes more tame and peaceable as may be heard in his civil compellation Act. 16.30 Sirs what must I do to be saved Quest If it be asked what are the means by which we may through Gods grace attain a peaceable disposition and conversation in a particular Christian Church Answ I humbly conceive there be three special means whereby such a disposition and conversation may be attained 1. Humility of spirit 2. Sound moderation in judgment 3. Mutual forbearance in love The humble spirit is ordinarly a peaceable spirit and conversable in all Christian duties pride is the mother of contention and division in the Christian Church Prov. 13.10 Only by pride cometh contention The pride of Diotrephes who loved the preheminence troubled the peace of the Christian Church and bred opposiâ—ion unto the blessed and peaceable Apostle John the pride and vain glorious ambition of privat professours in Corinth glorying to be called followers some of Paul some of Caephas did trouble the peace of that Church the pride of Demetrius Bishop of Alexandria troubled the peace of the Church there and the quiet of Origen from his pride and envy of Origen his reputation amongst the people therefore saith Augustine justly In divers Churches are divers Heresies but pride is the mother of them all On the contrair humility is the mother of peaceableness both in disposition and conversation Paul after his conversion is very humble esteeming himself the chief of sinners and least of Saints and of a most peaceable disposition and conversation both by his example in becoming weak to the weak that he might gain them and also by his exhortation to others 2 Cor. 6.3 We beseech you that ye receive not the grace of God in vain giving no offence in any thing that the Ministry be not blamed The proud man cannot converse peaceably with any that will not follow his opinion but the humble Christian desires no following but in a subordination to the Lord Jesus Christ the great shepherd of our souls such was the humility of the great Apostle Paul 1 Cor. 11.1 Be ye followers of me even as I also am of Christ Therfore it is our duty to follow the exhortation Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of mind let each esteem other better than themselves The second useful mean toward a peaceable disposition and conversation in a Christian Church is Christian moderation Phil. 4.5 Let your moderation be known unto all men that these within the Church may follow it in their Christian communion one with another and these without may fall in love with your profession and joyn themselves to the communion of the Christian Church such is the moderation the Apostle requires in the Corinthians that thereby they may shun scandal and offence to these that are without and may conciliat respect and credit to the Christian Religion by departing from the rigor of their own privat right and civil interest and therefore not follow their litigious pleas before heathen Judges who by their contentions were deterred from imbraceing the Christian Religion as being an enemy my in their opinion to peace and humane society 1 Cor. 6.7 Now therefore there is utterly a fault among you because ye go to Law one with another why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded This Christian moderation appears in the use and exercise of our Christian liberty in matters indifferent in their own nature when we use them with such moderation and restriction that we give not offence to the weaker such was the great moderation in the Apostle Paul 1 Cor. 8.13 Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend But this moderation and restriction is to be understood only in things within our own power for in duties wherein we are bound to God or to our lawful Superiours we may not forbear the doing of such duties because some unnecessarily may be grieved thereby or others through ignorance may be stumbled in such a case the offence is taken but not given but moderation in things of our own particular benefit or priviledge is very commendable as a character of a prudent and sober Christian This Christian moderation appears also in shunning with all circumspectness the two extreme errours distant from truths mediocrity for although neutrality in matters of faith necessary to be known and believed be very detestable as was the neutrality of Gallio who cared for none of these things and also that indifferent lukewarmness of the Laodiceans is much to be blamed they were neither zealous for the truth nor zealous against it but as Christians should be valiant and in an holy zeal contend for the faith once delivered unto the Saints Jud. Epist 3. so should they decline from extreme errours opposit to the golden mediocrity of truth We should bewar of that extreme excess of Atheistical flattery of Thomas Hobbs and his followers who blasphemously affirms that the Subjects are bound to obey the Supreme Magistrat his commandments though contrary to the Commandment of God which pernicious errour is directly contrary to the Apostles Acts 4.19 Acts 5.29 It blameth the blessed Martyrs of great imprudence who were tortured not accepting deliverance Heb. 11.35 It destroys the very vitals of Christian Religion and is abhorred by Christian Rulers for it spreadeth a net before them We should also wisely shun that other extream to refuse peevishly and frowardly obedience in matters meerly and clearly indifferent and lawful even because the Christian Magistrat imposeth them as if it were a taking away of our Christian liberty wherein we should stand fast But the Apostle in that place Gal. 6.1 speaketh of our Christian liberty from the bondage of the Ceremonial Law the observance whereof after the death of Christ was not indifferent but pernicious Gal. 5.2 If ye be circumcised Christ shall profit you nothing The authority of the Christian Magistrate in commanding such things taketh not away the liberty of our judgement as if we were bound to think them not indifferent but necessary in their own nature but it restricts only the liberty of our outward practice which restraint is thought expedient for the
good of the Church by the Christian Magistrat with the advice and consent of the Church-assemblies Therefore all moderat and sound Christians should rest on that golden midst far distant from these two extream errours Mat. 22.21 Render therefore unto Cesar the things which are Cesar's and unto God the things that are God's And it is our duty to pray unto God that the Christian Magistrat may use his power in things indifferent and external according to the Apostolical Rule to the edification of the Church in piety and charity 1 Cor. 14.26 We would be moderat in matters circumstantial in matters not defined and determined by the holy Scriptures In such things saith holy Augustine the custom of the people of God and the ordinances of Ancestors are to be counted for a Law and seing such things do not import any necessary documents of truth we must take heed that we overcloud not the fair face of Charity by the tempest of Contention August Epist 86. to Casul Such was the moderation and peaceableness of holy Ambrose as he is cited by August Epist ad Januar. Iâ— ye would not commit an errour do ye saith he what I use to do for to whatsoever Church I come I conform my self to the Ceremonies thereof Calvin Epist ad Farel Concerning Ceremonies labour with your brethren saith he that they contend not pertinaciously with their neighbours so it shall come to pass that all things may be ours we our selves free from all and also be the servants of peace and concord Calvin Lib. 4. Institut Cap. 10. Sect. 32. We must endeavour by our outmost diligence that no errour creep into the Church that no particular Church despise another for variety of external Discipline that in such things we prescribe not to our selves any perpetual Law that we refer the whoâ—e use and end of such observancies and practices unto the edification of the Church in which if it be needful and expedient not only something may be changed but also whatsoever in matter of Discipline hath been formerly in use and observance with us may be suffered to be abrogated and abolished without taking any offence thereat Bullinger Epist ad Calvin which is to be found amongst Calvins Epistles saith Albeit our Discipline doth not answer in all things to yours yet it is tempered according to the times places and persons neither do our Churches therefore upon that difference incline that your Discipline should be overturned P. Martyr Epist to Hooper Bishop of Glochester I am not ignorant that the authority of Churches whether present or former should not so much prevail with us that by them the truth of the Word of God should be suppressed for albeit the world should be dissolved yet the divine truth abides alwayes unmoveable and unshaken but for matters indifferent I think saith he and contend for it as a duty that we should neither condemn them nor speak irreverently of them but now saith he when a change is brought into the Church in points necessary about Religion and that with so great difficulty if these things also which are in themselves indifferent shall be held forth by us as in themselves impious thereby the minds of almost all men are so alienated from us that they will not any more shew themselves attentive and patient hearers of sound Doctrine even about things necessary The third mean required for a peaceable disposition and conversation in a particular Christian Church wherein we live for the time is mutual forbearance one of another in love Eph. 4.3 not but we may and should admonish one another in smaller errours whether of opinion or practice 1 Thes 5.14 Lev. 19.17 But we should not separat from Church-communion with them especially if the errours in judgement be of smaller moment and no ways do concern the foundation of Faith and if the Abettors of them be otherwayes lovers of piety peace and of an honest conversation in this case privat persons much more the spiritual Rulers should with all meekness and long suffering tolerat them and according to the measure of their gift admonish them and labour to reduce them unto the way of truth Gal 6.1 If a man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness considering thy self lest thou also be tempted Which Apostolick precept is diligently to be observed not only toward men defective in some errours of conversation but also toward others erring simply through weakness of judgement Such simple Errants are tolerated but not approven even as we tolerat some distempers in the body but delight not in them yea we seek some remedies to cure them we tolerat them as Ulcers to be cured but we do not cut off such persons by debarring them from Church-communion as a member affected with a Gangren far less should such who err out of simplicity in smaller matters be provoked or rankled by reproaches and scoffings lest the want of charity meekness and prudence prejudge them much against the true Doctrine alienat them from the truth and also render them more pertinacious in their way of errour and least of all should the Rulers of the Church provoke them by bitterness in words writings or deeds the meek Spirit of Christ and of the Gospel becometh them well Luke 9.55 56. 1 Tim. 3.3 A Bishop must be patient not a brawler Judicious Calvin is much for this forbearance Institut Lib. 4. Cap. 1. Sect. 12. Yea saith he some errour may creep into the Church either in the administration of Doctrine or of Sacraments which nevertheless should not alienat us from Church-communion for all points of true Doctrine are not of one form And in the same place citing the words of the Apostle Phil. 3.15 he saith Doth not the Apostle sufficiently declare that difference of judgement about matters not so necessary should not be the matter of division amongst Christians Beza Epist 24. to the English residing abroad in the time of Queen Maries persecution saith Therefore to avoid that ugly and pernicious renting and tearing asunder of the members in the sacred Body of Christ we think it saith he lawful for no man in any case to separat from the Church of Christ wherein at least the Doctrine remains sound and uncorrupted wherein is continued the power of Godliness and the administration of the Sacraments according to the institution of Christ For peace and concords sake there would be a forbearance and not breaking of Church-communion for every fault in the life and conversation of others for none of the children of God want their own failings and trippings Jam. 3.2 For such failings of infirmity and inadvertency which Tertullian calls quotidianae incursiones the daily out-falls and bickerings of in-dwelling corruption with the inner-man of grace therefore Augustine saith well Now do men live well if they live without a crime but if any man think he liveth without sin in so thinking he doth not effect
in heart and in zeal to the glory of his Truth he will perform his promise Heb. 10.36 Ye have need of patience that after ye have done the will of God ye might receive the promise Our patience is the thing he willeth and after the proof of our patience we shall receive the good promised he doth not heal us to our sense at the first David had not health and peace in his Conscience at the first upon the breaking of his heart for these two heinous sins Psal 51.8 12. The Lord in his wisdom suspendeth healing and comfort after the heart is broken to the end in time coming we may be more careful to keep a good Conscience which is the box wherein the precious Jewel of Peace and inward Joy is preserved from rubbs and defilments 2. Consider the more patient thou art thy inward pain will be the less a sick man from his Impatience that he is not healed so soon as he expected doth both increase his pain and offend his Physician and afterward when God gives to his impatient Children any case from trouble they are ashamed of their former Impatience whereas patience and submission to God about the time manner and measure of our healing and delivering will preveen the shame that ariseth from our impatience in times of trouble and delayed relief Rom. 5.4 5. Patience worketh experience and experience hope and hope maketh not ashamed 3. Consider that our wise God to manifest his Soveraign Dominion and free Grace doth sometimes heal at the fiâ—st even gross offenders as the Publican Luke 18. And the notorious Thief Luke 22. Sometimes he doth keep lesser offenders for a long time under pain and terrour of Conscience In rich mercy he pitieth some of his Elect that are in an high rageing Fever of sin and like to perish in it As also in his Wisdom he keepeth lesser offenders for a long time under exercise and disease of Conscience lest they should think little of lesser sins which oft-times prove an inlet to greater sins 4. Consider his Wisdom who knoweth well when and how to deliver his own Children out of tryals and troubles 2 Pet. 2.9 The Lord knoweth how to deliver the Godly out of temptations 5. Consider his Faithfulness 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above that ye are able but will with the temptation also make a way to escape that ye may be able to bear it Limit not the holy One of Israel to means or times The Physicians of our bodies will not take it well to be limited by their patients to this or that time of healing but wait thou on him at all times in the use of the lawful means and wait for him in hope who can tel but he will heal and comfort thee in thy greatest extremity with unexpected and abounding consolations Isai 41.17 18. When the poor and needy seek water and there is none and their tongue faileth for thrist I the Lord will hear them I the God of Israel will not forsake them I will open rivers in high places and fountains in the midst of the valleys I will make the wilderness a pooll of water and the dry land springs of water Quest How shall I know if I be in the way of recovery from the fever of my corruption and in the way to perfect Soul-health and Salvation Ans 1. As the recovery of some health in the body is known by the beating of the puls when it is more equal and regular than it was formerly so if thou be in the way of Soul-health whereas thy former motions and wayes were unequal thou was once much for the lesser duties of the first Table as the Pharisies were in their precise payment of Tithes but they neglected the substantial duties of the second Table as Mercy Faith and Judgement At other times thou seemed very zealous of the duties of the second Table as the deputy Gallio was of the Emperours honour and service but as for the matters of God and true Religion he accounted them but trifles and cared not for them but if thou be in the right way to perâ—ect Soul-healing the respect of thine heart will be equal and uniform toward all the Commandments of God Psal 119 6. Then shall I not be ashamed when I have respect to all thy Commandments Act. 24.16 And herein do I exercise my self to have alwayes a conscience void of offence toward God and toward men Though thou may fail sometimes out of Infirmity and Inadvertence yet the disposition and inclination of thy will is found in all thy wayes to honour God Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly 2. As in a begun recovery of bâ—dily health the former fever and thirst is in some measure abaited so it will be with thee if thou be in the way to Soul-health whereas sometime thou didst drink-in Iniquity with greediness as the Ox doth water thou was insatiable in thy sinful desires even when thy body was wearied in thine Iniquity thy will was not weaâ—ied of it but now if thou be in the way of recovery and ammendement thy former desire after sin will be much abaited and thou wilt hate even wandring and stragling motions Psal 119.113 I hate vain thoughts but thy Law do I love 3. As natural appetit groweth in these that are in the way of recovery to bodily health and their right tast begins to be restored so whereas formerly the good Ordinances of God were loathsome to thee in the time of thy rageing Fever in sin as Manna was to the people of Israel in their feverish sits of Impatience and Discontentment Now if thou be in the way to Soul-health the Word of God will be sweet to thy Soul Psal 119.103 How sweet are thy words unto my tast Yea sweeter than honey to my mouth Thy former sins will be bitter to thee as wormwood as a man scunners much afterward at the Dish which did overset and distemper his stomach so thou wilt abhore thy former evil wayes which did distemper thee and bring pain to thy Conscience Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Rom. 6.20 21. For when ye were the servants of sin ye were free from righteousness what fruit had ye then in those things whereof ye are now ashamed 4. The man in the way of recovery from bodily sickness begins to have a stomach to digest grosser meats whereas in the time of sickness he tarrowed at every thing So if thou be in the right way to Soul-health begun peace in thy Conscience will make thee digest even great afflictions and wants 2 Sam. 23.5 Although my house be not so with God yet he hath made an everlasting Covenant ordered in all things and sure for this