Will unto the Will of God I shall end the affliction with the resignation of my Soul into the hands of God And the more frequently I do it whilst I live the more easily I shall do it when I dye and say in truth with Christ Father into thy hands I commend my spirit Sixthly Study the Sovereignty of God The more your heart is possessed with Gods Sovereignty the more Resignation It is the Lord said Eli let him do what seemeth good 1 Sam. 3.18 And good is the word of the Lord said Hezekiah 2 Kings 20.19 Seventhly Then behold this Example of Christ being before you whom beholding c. The sight of a resigning Christ will make you resign and say Father into thy hands I commend my Spirit And thus now I have done with this last speech of Christ on the Cross The words of dying Friends are precious and we remember them Now ye have heard this living saying of a dying Christ You that are the friends of Christ will remember them and the Lord teach us so to remember them that thereby we may learn both to live and to dye both to do and to suffer THE Dignity and Duty OF Gods Called-ones 1 Thes 2.12 That you would walk worthy of God who hath called you to his Kingdom and Glory IN this Chapter you have a Relation of the Apostle Paul's Entrance unto the Thessalonians how they received him and how he preached to them For your selves Brethren know our entrance in unto you that it was not in vain But even after that we had suffered before and were shamefully intreated as ye know at Philippi we were bold in our God to speak unto you the Gospel of God with much contention v. 1 2. It was with much sincerity that he preached Our exhortation was not of deceit nor of uncleanness nor in guile v. 3. In opposition to worldly Interests Not as pleasing men but God which trieth our hearts For neither at any time used we flattering words nor a cloke of covetousness nor of men sought we glory neither of you nor yet of others when we might have been burdensome as the Apostles of Christ v. 4 5.6 It was with all gentleness and love We were gentle among you even as a nurse cherisheth her children Being affectionately desirous of you we were willing to have imparted unto you not the Gospel of God onely but also our own souls because ye were dear unto us v. 7 8. It was with much industry and labour Labouring night and day because we would not be chargeable to any of you we preached unto you the Gospel of God v. 9. It was with all holiness of conversation v. 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe With all manner of exhortation v. 11. As ye know how we exhorted and comforted and charged every one of you as a father doth his children that you would walk worthy of God So here then you have the Matter exhorted to and the Motive pressing thereto Who hath called you to his Kingdom and Glory Or Here you have First The Person calling God Secondly The Dignity called unto Who hath called you to his Kingdom and Glory Thirdly The Duty that flows from thence That you would walk worthy of God who hath called you to his Kingdom and Glory Hence Observe That it is the duty of all that are called to Gods Kingdom and Glory to walk worthy of the Kingdom and Glory of God I shall therefore shew you First What this Vocation or Calling is and that there is that in it that may and should provoke us to walk worthy of God Secondly That when God brings home any man to himself he doth it in a way of calling and why so Thirdly That it is the Duty of all that are called to walk worthy of God Fourthly How a man shall know that he is truly called Fifthly What we should do that we may walk worthy of God who hath called us First This Vocation is an Act of Gods Grace and Mercy whereby we are invited to the great Supper of the Gospel to Communion and Fellowship with Christ As it is an act of Gods grace and mercy so it is opposed to works Rom. 9.11 For the children being yet unborn neither having done good or evil that the purpose of God according to election might stand not of works but of him that calleth Calling is opposite to works So 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace c. Vocation is an act of Gods grace wholly Secondly Men are invited to the great Supper of the Gospel that is to Fellowship and Communion with Christ 1 Cor. 1.9 God is faithful by whom you were called unto the fellowship of his Son Jesus Christ our Lord. If you look unto the persons that are invited to the great Supper Luke 14.16 Matth. 22.1 2 3. that great Supper is nothing but Communion and Fellowship with Christ those that are invited Matth. 22.3 are said to be called He sent forth his servants to call them that were bidden to the Supper And of those that refused to come it is said Many are called but few are chosen v. 14. Onely this Invitation to Communion and Fellowship with Christ is to be considered two ways First Meerly and barely as it is an act of God inviting by the Word Or secondly As it implies our answer or consent to that Invitation As when a man is called to an Office either in Church or State he is said to be called though he does not accept of it but when election and voluntary acceptation meet together then there is a call So our heavenly Call taking it in a large sense All that live under the Gospel are called and invited But in a proper and strict sense men are said to be called onely when they accept and consent upon Gods Invitation This distinction is very necessary For Matth. 22.14 it is said Many are called but few are chosen And Rom 8.30 it is said expresly That whom he hath predestinated them he also called and whom he called them he also justified If those that are called are predestinated and justified how is it true That many are called and few are chosen I answer Taking Calling in a large sense for a bare Invitation many are called Taking Calling in a strict sense as implying our answer and acceptation and consent thereto so none are called but those that accept the Call and are brought home to God Gods Calling is an effectual Invitation of a person to the great Supper of the Gospel whereby a man does accept it and is brought home to God Secondly How does it appear That when God brings home a man to himself he does it in a way of calling and why so I answer If our Conversion be called our calling and the Saints are
condemn no man for that sin which he hath not a power to avoid The Heathens ye know are judged by the law of nature but though they are not able to keep the whole law of nature yet they are able to avoid these sins against nature for which they are condemned so under the Gospel though a man be not able to convert and turn unto God and to keep the whole law of the Gospel yet he may be able to avoid the sins against the Gospel as positive unbelief and resistance for which he shall be condemned thus some But I need not say thus neither shall I need to enter into this debate here for whoever liveth under the Gospel is either Godly or ungodly if he be ungodly he hath power to do more then he doth and if he be Godly his will is freed for whom the son makes free he is free indeed though his will be not libera free yet his will is liberata freed as Austin speaks So that thus now you see there is nothing in this truth that is contrary to Scripture Reason or our own Principles yet give me leave to bound it with two Cautions 1. Though you must do Gods work withall your might yet your moderation must be known unto all men Some will not let Gods work pass through their hands but they will have some tole for their own interest Joshua did not so he conquered the land of Canaan and when he came to divide it what a little Thong did he cut out of that Leather for himself and Family Some will not do Gods work but they will carry it on with their own passion It 's said of Scanderbeg that great Souldier that when he spake sometimes of Christ he would be so earnest that the bloud would spirt out of his lips But as Gods grace has no need of our sin so his work hath no need of our passions Though therefore you do the work of the Lord with all your might yet you are to manage it with mildness and sweetness therein also your moderation is to be known to all 2. Though you do the work of your hand with all your might yet you must not look upon the success of your work as the fruit of your hand but of Gods hand when Israel went out against Amaleck Moses lift up his hands and Israel prevailed then Joshua built an Altar and called it Jehova-nissi for says the Text Exod. 17.15 The Lord hath sworn that he will have war with Amaleck but ver 16. in the Hebrew as the Margent tells It is the hand on the Throne of the Lord and why says Glassius is it said the hand on the throne of the Lord but to shew that this victory was not from Moses hand though it was a praying hand but from Gods hand Luther tells us of Staupitius that when he came to his Government he said I will govern according to Law But when he saw that his Government did not succeed then he said I will govern according to the customs of the place When he saw that succeeded not then said he I will govern by the Scripture When he saw that succeeded not well then said he I will do what I can according to Scripture and Law and leave the success unto God and then his Government prospered And you see how it is with a Child a Father bids him do this or that which he knows the child cannot do therefore he secretly puts his own hand to the work and he praises his child and the child thinks that his hand did it So here God bids us do his work with all our might we do so have success in the work and we think the success is the fruit of our hand whereas in truth it is the fruit of our fathers hand Mark therefore what follows in the next words to the Text in this verse saith Solomon Whatever thou findest in thy hand to do do it with all thy might but in the next words says I returned and saw that the Race is not to the swift nor the Battel to the strong Why doth he add these words immediately but to shew thus much that though we do Gods work withall our might yet we must not look upon the success as the fruit of our own hand And thus now this Doctrine is cleared proved vindicated and cautioned and so I come to the Application Application Now by way of Application methinks this Doctrine looks wishly upon all the Congregation for what man or woman is there amongst you whom God hath not betrusted with some work or other 'T is true indeed that he who had but one Talent wrapped it up in the Napkin Those are most apt to be idle that have least yet every one hath some Talent or other some work or other that every one hath in the power of his hand Now therefore in the Name of the Lord I say unto you all Whatever thine hand findeth to do do it with all thy might Quest But how shall I be able to do the work which God hath put into my hand with all my might Ans First you must know what that work is which is in the power of your hand else you cannot turn your hand to do it withall your might Now First Look what that work is which is opus diei The work of the day which can neither be done in Heaven nor Hell that is now in the power of your hand to do There is some work which we may do in this life that can neither be done in Heaven nor Hell Preaching and Hearing the word cannot be done in Heaven nor Hell Repentance cannot be done in Heaven nor Hell Patience under affliction cannot be done in Heaven nor Hell Contributing to or helping the poor cannot be done in Heaven nor Hell Now look what that work is that can neither be done in Heaven or Hell that is the work of your present day and is in the power of your hand to do 2. Look whâ—â— that work is which is the work of your place calling or relâ—tion that is the work which is in the power of your hand to do As suppose you be a agistrate it is the work of the Christian Magistrate to safeguard and defend Religion Be wise now therefore O ye Princes and Nobles kiss the Son Psal 2.1 It is the work of the Magistrate to preserve the publick peace for he is the head of the community and therefore must look to the welfare of the body It is the work of the Magistrate to dispense justice and righteousness so as to encourage the good and be a terror to evil doers Rom. 13. It is the work of the Magistrate to assist the Minister By the hand of Moses and Aaron God led his people of old not by the hand of Moses alone nor by the hand of Aaron alone but by the hand of Moses and Aaron It is the work of the Magistrate to see that the poor be
shall bear thee up in their hands By the hands of God therefore understand his keeping and tuition Father into thy keeping and tuition I do commend my spirit the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will commend but our Saviour follows the Septuagint and the Septuagint the Hebrew of the 31 Psal whence these words are taken And its ordinary with the Hebrew to put the future for the present time I will or I do commend my spirit that is my soul my self but especially my soul The thing commended was his soul The person to whom he did commend his soul was his Father The Time when he commended his soul was at the instant of his death for having said so he gave up the Ghost Now if ye ask why Christ did at this time especially commend and resign himself and soul up to God I answer for many reasons First Thereby he testified that he had not lost his confidence in God as a Father in the former words he had cryed out and said My God My God why hast thou forsaken me Men might think if he had so dyed that he had quite lost his confidence but now that he concludes all with this it shews that God had not forsaken him and that he had not lost his confidence in God Possibly a dying Christian may be in an Agony at the beginning of his Sickness yet may sweetly believe at the last n the former part of his death Christ was in an Agony but he closes up all with full assurance of faith Father into thy hands I commend my spirit Secondly Thereby also he did commend the souls of all those that he dyed for into the hands of God for he was now offering up himself through the eternal spirit unto God for us as our common person and as in his Prayer John 17. he did not only pray for himself but for us So in this act and deed he did commend the souls and spirits of all those that he dyed for into the hands of God As he dyed in our room and stead so in our room he said c. And when should he do this more fitly then at the last of his suffering Thirdly Thereby also he became an example unto us that when we come to dye or suffer we should dye with the Scripture in our hearts and mouthes for this was Scripture as ye read Psal 31.5 And that we should suffer and dye believing and resigning up our selves and souls into the hands of God as a Father And for this end certainly Christ did now speak these words for says he I have power to lay down my life and to take it up again and if he had power to take it up again why did he resign it into the hands of God as a Depositum to be kept for him Surely for this reason that in all this matter he might be an example unto us of Soul-resignation into the hands of God And so the Doctrine is this Doctrine It is a good thing for us to resign up our souls into the hands of God and that especially at the time of our death and greatest sufferings what Christ did and did as our example that is good for us to do this hath Christ done before us good therefore it is for us to do it good at all times especially at some times and most especially at the time of our death and sufferings First It is Gods due And it is our duty for what is resignation of our souls or selves unto God but that act of faith whereby we do put our selves under the power wisdom and mercy of God to be ordered and disposed of according to the good will of God this is our duty and it is Gods due Is it not the duty of an inferiour to resign up himself and his will to the hands and will of his superiour Doth not the Wife resign up her will to the will of her Husband The Servant to the will of his Master The child to the will of his Father And is not God much more our Superiour Is not be our Husband our Lord our Father in most transcendent manner Surely then this Soul-resiâ—nation is both Gods due it is our duty Secondly Yea and it is a very profitable thing for us to do it hereby we make a virtue of necessity where can we lodge our souls in safer hands If a man cannot keep a thing himself but must betrust and deposite it in other hands Will he not doe it in the safest hands that he can find Now three things there are that are required to a safe hand Power Wisdom and Love If I deposite a thing in a mans hand to keep he must be able to keep it for me against violence else his hand is no safe hand Secondly though he be able and have power to keep it for me yet if he be prodigal and lavish and not wise I shall not count his hand a safe hand to keep my Depositum But thirdly tho gh he be never so wise yet if he be not my friend I shall not betrust him with any great matter But if a man be able wise and friendly Then his hand is a safe hand to keep my Depositum Now Goâ— is all this Almighty Infinitely wise and our best Friend and acquaintance Wherefore says the Ap stle I know whom I have trusted and I am perswaded that he is abâ—e to keep that which I have committed to him against that day 2 Tim 1.12 As if said do ye blame me for ventureing so much in the cause of the Gospel Whâ— I have but deposited what I laid out for God and am perswaded that he will not imbezil my trust but will truly and faithfully keep it for me for he is able and I have experience â—f him for I know whom I have trusted he is no stranger to me and I am perswaded that he will keep it for me unto that day Gods hand then is the safest hand Thirdly And if we do nâ—t commend commit and resign our selves and souls into his hands we must be responsable for them our selves If a woman have a child put to Nurse to her and she go abroad and do not commit the child to some safe hands the child come to any hurt she must be responsible for it If we commit our souls in t God 's hands he will be responsible for them Who will keep that which I have committed to him unto that day says Paul but if we dâ— not c mmit our souls into his hands to keep and they get any hurt we must be responsible for them our selves And are we able to answer for our own souls Surely no. Oh what a good thing is it then to resign and commit our souls unto God Quest What benefit shall we get thereby Ans Much every way This resignation of our souls and selves unto God is an in-let to man Mercies Graces and Comforts First As for mercies and blessings What greater
it be good or whether it be evil c Wherefore Jeremiah did intreat the Lord for them but they would not do what they said Whereupon said Jeremiah ver 20. Ye dissembled in your hearts when ye said We will do according to all that the Lord our God shall say So that there is a lying submission whereby men in affliction and distress do feignedly submit and resign themselves up to God Possibly a man may hear that the onely way to have his will is to resign up his will unto God Now that he may have his will he will resign it up unto God This is but to serve himself of God But where this work is truly done it is done with the greatest plainness of heart and the most sincerity Seventhly As this work is not to be done feignedly So it is not to be done sinfully but in well-doing Some say The will of the Lord be done and they say they do resign and give up themselves unto God But if ye look into 1 Pet. 4.19 he will tell you That this work is to be performed in well-doing Let him commit his soul to God in well-doing as unto a faithful Creatour And thus ye see how this work is to be done rightly It is to be done Solemnly and not sleightly Freely and firstly not forcedly and lastly Wholly and totally and not partially and by halves Absolutely and not conditionally upon Articles Actively and not in a way of submission onely With much plainness and sincerity And in well-doing Quest Well but when is this work to be done Answ It is to be done daily Once done and yet ever doing But there are some times wherein this work is to be done especially but most especially at our death First I say this work is to be done daily Sometimes a man is to resign up his will unto God in reference to his Health Sometimes in reference to his outward Estate â—ometimes in reference to his Relations Sometimes in reference to his spiritual Condition But as the Psalmist speaks Trust in the Lord at all times So I say we are to resign up selves and Souls and Will to God at all times Yet secondly There are some special times and seasons which do call for this work I 'le name Five First When a man doth convert and turn unto God Then he is in a special manner to resign and give up himself unto God What wilt thou have me do said Paul at his first Conversion The Priests that offered Sacrifices unto God were first offered themselves After Conversion we do daily offer our Sacrifices to God At the first therefore we are to offer up our selves unto him Secondly When a man is called forth unto any great work or service or employment especially if it be beyond his own strength and power Then he is to resign and give up himself unto God So Moses did So David did So all the Worthies of God have ever done when they have been called out to any great employments Thirdâ—y When a man is in any great danger distress and affliction Then he is to resign and give up himself and will unto God If the Lord have any pleasure in me says David he will bring me back again yet if not his will be done So Joab when he saw that enemies were round about him Let us fight says he for the cities of our God c. and the will of the Lord be done Fourthly â—hen a man doth joyn himself unto the Lord and his people Then he is especially to resign and give up himself unto God So the Churches of Macedonia did for says Paul 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God Fifthly When a man hath sinned greatly and wandred from the Lord and from his holy Profession and doth return again unto God Then he is in a special manner to resign and give up himself unto God The same thing is to be done in our renewed as in our first Conversion And if ye look into 2 Chron. 30. ye shall find that when all Israel had gone astray Hezekiah exhorting them to return unto the Lord he saith v. 8. Now be ye not stiff-necked as your fathers were but yield your selves unto the Lord Margent Give you your hand unto God When we have stollen any thing from God it is our duty to restore it Have we therefore in our first Conversion given our selves unto God and afterward by our sins taken them away agâ—in whenever we do return unto God then it is our duty to restore and so to resign up our selves unto him And thus now ye see what those special times and seasons are which call for this work at our hands The times of Conversion câ—lls for it The time of special Employment calls for it The time of great danger calls for it The time of joyning to the Lord and his people calls for it And the times of our returns unto God after wandrings calls for it But Thirdly Though we are to resign our selves unto God in such times as these are specially Yet most especially we are to do it when we come to suffer for then God is ready to receive us Exod. 19.4 Then men are ready to destroy us Psal 10.14 The poor committeth himself to thee When we come to dye For then did Christ do it especially Then the Soul is to return unto him that gave it It doth not dye or sleep with the body in the grave but it returns unto him that gave it This day shalt thou be with me in Paradise saith Christ And the Apostle tells us That Paradise is the third heavens and the place of Glory 2 Cor. 12. Paul saith I desire to be dissolved and to be with Christ which is best of all How can a man be said to be with Christ presently upon his death if the soul dyes and sleeps with the body Yea says he I am in a strait in respect to you I desire to live in respect of my self I desire to dye But if the soul sleeps and dyes with the body why should not he desire to live in regard of himself When the man dyes then the soul and spirit returneth to him that gave it When a man therefore dyes it is fit to resign and give up his soul unto God Secondly When a man dyes then if his soul goes to Heaven it is to pass through the Enemies Countrey for Satan is the Prince of the air The Air is full of Devils the soul therefore hath need of a good Convoy to pass through this Enemies Countrey And how should a man get this Convoy but by resigning and giving up his soul into the hands of God Thirdly When a man dyes Then he launches forth into the Ocean of Eternity And as God is the disposer of our times for the present so of our Eternity also Fit it is that we should acknowledge his
EFFIGIES GVILIELMI BRIDG ME Obiit 1670 Phillip Hobnessculp BRIDGE'S REMAINS BEING VIII SERMONS Viz. 1. Of Mans Blessedness 2. Affections rightly placed 3. How to walk with God in our Calling 4. Of good and bad Company 5. The Carnality of Professors 6. What our Work is and how to be done 7. Soul resignation into the hands of God 8. The Dignity and Duty of Gods called ones By that Learned and Judicious Divine Mr. William Bridge sometimes Fellow of Emmanuel Colledge in Cambridge and late Preacher of the Word of God at Yarmouth Designed by himself for the Press as appears by the Marginal Notes except the Eighth Sermon which was the last that he Preached was taken exactly in Short-hand and Published by his Son-in-law after they were perused by Mr. Greenhill London Printed and are to be sold by John Hancock Senior and Junior at the Sign of the Three Bibles in Popes head Alley in Cornhill 1673. A TABLE of the Contents with a brief Collection of the principal Heads in the ensuing Sermons 1 Sermon on Psal 4.6 Many there be that say Who will shew us any good Lord lift thou up the Light of thy Countenance upon us Doct. A Gracious man doth count himself fully happy in the enjoyment of God and the Light of his Countenance Page 2. The chief Particulars to be handled proposed P 3 1. There is a disposition in men to seek after happiness 2. Men generally are mistaken in the matter of their happiness placing it in strength health beauty riches honour power pleasure knowledge Moral virtues with the reasons of this mistake 1. Ignorance of the right and true notion of happiness 2. Misapplication of the true notion of happiness 3. Mens measuring their happiness by their own present want 4. Because men consider not what is spoken to them about true happiness 3. There are a generation of men who have found out this happiness P. 12. 4. True happiness doth consist in the light of Gods Countenance P. 14. 5. A man may know that God hath lifted up the light of his Countenance on him P. 16. 1. If God hath blessed him 2. If taught of God 3. If it hath out-shone our own lights 4. If satisfied with it and desirous of its increase 5. If it hath dispelled doubts and fears 6. If enabled to act eminently for God 7. If much afflicted for the want of it 8. If inflamed with love to Christ on that account 6 What shall I do that the face of God may shine upon me P. 20. 1. Be sure you take heed of all sin 2. Be upright in the desiring of it 3. Be sure you stand where God shines 4. Walk wisely and humbly towards God in the time of his absence 5. Beware of Covetousness 6. Improve mens frowns and wait for Gods shining 7. Be sure that you do not look awry upon any that are Christs 8. Live in quiet resignation of your self to God 9. Pray much for the shine of his face upon your Soul 2 Sermon on Col. 3.2 Set your affections on things above Doct. It is the duty of all the Saints to set their affections on things above P. 26. Explication 1. What these affections are 1. Motions of the reasonable Soul 2. Motions of the Soul sensibly carried out upon what is good or evil 3. So as to embrace or refuse the same 2. Whether we may not at all affect the things of this life Ans Yes But 1. Not for themselves but in subordination to God 2. In Comparison to Spiritual and Heavenly things your affections to these things is to be no affection 3. Why are we to set our affections on things above 1. If you do not you are no fit match for Christ 2. You will never own him unless you set your affections on him 3. If your affections be not set upon things above they will never be drawn off from things beneath 4. If you do not you will never press much after the knowledge and obtainment of them 5. If your affections be not thus set you will never be zealous for God 6. If they be not thus set you will never do any great thing for God 7. If they be not thus set you can never please God in any thing you do for God Application Use 1. It is an evil thing to set affections on things below and not on things above P. 33. 1. It is hard and difficult to set our affections on things above 2. It is one thing to affect things above and another thing to set affections on them 3. Many are deceived herein For 1. If they did they would not be so indifferent in the things of God 2 They would carry these things about with them in their minds and thoughts 3. They would seek them in the first place 4. They would be speaking of them and love to hear others speak of them 5. They would be more tender of the name of God and Spiritual things 6. They would clear an Evidence of an Interest in them 4. If affections are set on things above P. 38. 1. Your portion is accordingly 2. You may know that you have an Interest in Christ 3. It will most relieve you in the day of distress 4. Then you will neither loose affections nor the thing affected 5. These affections will make the ways of God easie 6. Then the jealousie of God will not be raised against you 5 What shall we do to raise affections to things above P. Ibid. 1. Get a new Heart 2. Get knowledge of things above 3. Put your selves under the most wooing discocovery of Gods love 4. Improve sensible dispensations of afflictions and enjoyments 5. Be much in Meditation 6. In case affections are unsteady 1. Take as much pains to keep them up as to raise them 2. Stir up the grace of God that is in you 3. Make use of the variety of Gods ways he hath given you 4. Study Gods Word and Works 5. Labour more and more to refine affections to things that are good 3 Sermon on 1 Cor 7.24 Brethren Let every man wherein he is called therein abide with God P. 46. Doct. It is the duty of every man to abide or walk with God in his calling P. 47. The chief particulars to be handled proposed 1. A good Calling is a great mercy P. 48. 1. It was the condition of Adam in the state of Innocency 2. Thereby a man is kept from idleness 3 From busie medling with others mâ—tters 4. A lawful calling is Gods ground 2. A man having an honest calling is to abide therein 51 1. There is in us an aptness to change or lay down our Callings 2. It is not absolutely unlawful for a man to change his Calling 1. In case a man is qualified for higher imployments 2. If he see the hand of God leading him out of his Calling 3. If the Porter that stands at the door oâ— a mans Calling let him out 4. A man may be forced to change his Calling
duty to do that work with all our might which is in the power of our hand to do P. 136 Explication 1. What doth this Phrase import Whatsoever thy hand findeth to do do it P. 136. 1 It implyes Authority or Commission 2 An ability 3. Opportunity and occasion Quest 2. When may a man be said to do the work of God with all his might P. 138. 1. When he doth it with all his Soul in opposition to Heart-division 2. With all his understanding in opposition to unskilfulness 3. With all his affections in opposition to lukewarmness and remisness 4. With all his ability in opposition to all reserves 5. With diligence and industry in opposition to sloth and negligence Quest 3. Why must we do Gods work with all our might P. 140. 1. It is Gods will we should do so 2. It is a rational thing we should do so 3. It is a dangerous thing not to do it Cautions P. 155. 1. Though you must do Gods work with all your might yet your moderation must be known unto all men 2. Yet you must not look on the success of your work as the fruit of your hand but of Gods hand Application Quest How shall I be able to do the work which God hath put into my hand P. 147. 1. You must know what that work is 1 Look what that work is which is the work of the day 2 Which is the work of your Place Calling or Relation 3. Which is directly contrary to that sin in which You have notoriously lived 4. Which you are spared or raised up for eitheâ— from poverty or sickness 5. Which you have special ability and opportunitâ— to do above others 2. You must observe where your true strength lies 3. Take heed you do not think the way to Heaven iâ— easie 4. Let your Eye he much upon them who have donâ— Gods work fully 5. Converse much with the greatness of God 6. Be sure you lay in against reproches 7. Go to God to open your hand Motives 1. Whatever work is in the power of your hand to do that God will require at your hand P. 156. 2. You do not know how soon he may take your work out of your hands 3. The doing Gods work with all your might will be your comfort in the time of your death-bed-sickness 4. It will make you rejoyce with all your heart in the blessings you have in your hand 7 Sermon on Luke 23.46 Father into thy hands I commend my Spirit P. 161. Explication Into thy hands that is into thy charge care and tuition Quest Why Christ did at this time especially commend and resign himself and soul vnto God P. 162 1. Thereby he testified that he had not lost his confidence in God as a father 2. Thereby he did commend the Souls of all those he died for into the hands of God 3. Thereby he became an example unto us Doctrine It is a good thing for us to resign our Souls into the hands of God especially at the time of our death P. 163. 1 It is Gods due and our duty 2. It is a very profitable thing for us to do it 3. Else we must be responsable for them our selves Quest 1. What benefit shall we get thereby P. 166. 1. It is an inlet to many mercies 1. What greater blessing can there be in this World then to enjoy ones self under God 2. What greater blessing is there in this world or in the world to come then to enjoy God 3. It is a great mercy and blessing to have your Prayers granted 2. It is an in-let unto many graces and duties 1. It opens the sluices of Prayer 2. The more you trust to God in faith 3. Thereby you shall be contented with your condition whatever it be 4. Thereby you will rejoyce in God and mourn for sin at once 5. Thereby you 'l be able to answer your temptations 3 It is an inlet unto many comforts Quest How is this work to be done P. 171 1. Not slightly and overly but seriously solemnly 2. Not forcedly and lastly but freely and firstly 3 Not partially and by halves but fully totally 4 It must not be done conditionally but absolutely 5. Not passively and in a way of submission only but actively 6. Not deceitfully and feignedly but in all plainness and sincerity 7. Not sinfull but in well-doing Quest 3. When is this work to be done P. 175. 1. This Work is to be done daily 2. There are some special times and seasons which do call for this work 1. When a man doth convert and turn to God 2 VVhen called forth unto any great work service and imployment 3. VVhen in any great distress or affliction 4. VVhen a man doth joyn himself to the Lord and his people 5. VVhen a man hath sinned greatly and wandered from the Lord. 3. And most especially when we come to suffer and when we come to die Quest 4. How and by what means shall I give up my self and Soul to God P. 179. 1. Be sure that you do not give away your Soul from God to any thing else while you live 2. Be sure that you make God your friend while you live 3. Be sure that you get assurance that God is your friend and father 4. Be faithful in keeping that depositum God now betrusts you with 5. Vse your self to do it every day 6. Study the Sovereignty of God 7. Behold this example of Christ being before you ERRATA'S Page 31. l 15. read your p. 32. l. 23. r. warps p. 35. l. 30. r. would p. 37. l. 7. r. would p. 38. l. 29. r. therefore p. 44. l. 5. r. hear p. 63. l. 19 r. nature p. 71. l. 31. r. whence p. 76. l. 6. r. God p. 79. l. 30. r. is p. 125. l 8. r. thus p. 126 l. 18. r. Protestant p. 144. l. 31. r. those p. 157. l. 23. r. unknown OF MANS BLESSEDNESS OR THE BLESSED MAN Psal 4.6 Many there be that say Who will shew us any good Lord lift thou up the light of thy Countenance upon us IN this Psalm we are taught by Davids example how to carry and behave our selves in times of danger by David two things are done which are the parts of the Psalm First He Prays verse 1. Secondly He believes which appears by 1. His Exhortation to his Enemies v. 2 3 4 5 6. 2. The profession of his â—aith see the 7th v. to the end Which profession of his Faith is illustrated by an Argument drawn a dissimili v. 7. many say c. but Lord c. 3. By his own security in this time of trouble v. 8. Many there be that say that is not with the mouth onely but by the language of their lives and practices for even those that are Dumb do say Who will shew us any good Who will shew us or will make us to see or enjoy any good The words note an ardency of their desire Who will shew us
enjoyn and commend this duty but doth encourage us unto it for saith he Prov. 13.20 He that walketh with the wise shall be wise but a companion of fools shall be destroyed So that it is a good mans duty to keep company with those that are good and as it is his duty so he can do no other his spiritual disposition doth naturally lead him unto it You say Birds of a Feather will together And what is the reason that the Sheep doth converse with the Sheep and not with the Swine That the Pidgeon doth converse with the Pidgeon and not with the Raven but because their disposition doth naturaly lead them to converse with those that are in nature like to them Now the divine nature of all good men is spiritually the same naturally therefore as a good man he cannot but converse and walk with those that are good And as he can do no other so it is best for him to do so for in good company there is much safety as there is danger in bad so in good company there is great safety Our way to Heaven is a journey and we are all travelling thither now ye know that in a great journey a good day and a good way and good company is very comfortable so in our journey to Heaven a clear Gospel day a plain even way and good company is a great mercy and a sweet privilege insomuch as John that wrote the book of the Revelations glories in it for I pray mark how he stiles himself I John am the Pen-man of this Book and would you know saith he what my title is it is this your Brother and Companion in Tribulation and in the Kingdom and Patienee of Jesus Christ Rev. 1.9 It seems then First That he that lies in Christs bosome will lie in the bosome of the Saints of all the Disciples it 's written of John that he was the Beloved Disciple that lay in Christs bosome now says he to all the Saints I am your Brother and Companion Secondly it seemes by this Scripture That he that is our true companion will keep us company into tribulation I am your Brother and Companion in Tribulation Thirdly you may here see that those who are the Saints companions in tribulation shall be companions also with them in the Kingdom of Christ I am your Brother and Companion in tribulation and in the Kingdom and Patience of Jesus Christ Fourthly That it is an honour mercy and a great priviledge to be a companion with the Saints though it be in matter of tribulation for herein doth John glory I John who also am your Brother and Companion in Tribulation plainly then it is a great mercy and a sweet priviledge to have good company But to clear up this thing to you I shall only make use of one argument which though one hath many in the bosome of it Thus if there be much benefit to be found in good company and much hurt and mischief in bad company then it is best for every good man to keep good company Now in good company there is much benefit and in bad company there is much mischief For 1. As for the benefit of good company If in case you be going into evil ready to fall into what is evil he will put forth his hand and will hold you from it saying Oh my friend Do not this thing for it is displeasing unto your God and my God Ye know how it was with David when he was going to destroy Nabal and all his house he met with Abigail and by her councel was diverted from it insomuch as he blessed God for her councel Ye are the Salt of the Earth saith Christ Now there are two properties of Salt it keeps the meâ—t from putrifaction and it makes it savory So will good company do they will make you more savoury in your Spirits and keep you from that corruption and putrifaction which you are apt unto And 2. As good company wâ—ll keep you from evil so they will provoke whet and stir you up unto what is good yea though they be of lower and meaner parts and gifts then your self For as the Chips and shavings of Wood and little sticks will set the great blocks and billets a fire so warm and lively Christians though weak in parts will warm and put life into others though in parts and gifts much beyond them Heb. 10.24 Let us consider one another to provoke unto Love and good works Solomon tells you That the lips of the Righteous disperse knowledge Pro. 15.7 and if you look into the 4th verse ye shall find that the wholesome Tongue which onely dwells in the mouth of the righteous is a Tree of life The word in the original is an healing tongue there is a cutting-wounding-tongue and there is an healing-tongue Now the healing-wholesome tongue is a Tree of Life do you therefore desire to gather and eat of the Tree of Life then must you keep company with an healing not with a cutting and a wounding tongue And if ye look into Prov. 20.21 ye shall find that the tongue of the righteous is as choice Silver the heart of the wicked is nothing worth though he saith his heart is good and as good as any mans though he cannot speak of good aâ— others do Yet says Solomon the heart of the wicked is nothing worth but the tongue of the just or righteous is not onely as Silver but as choice Silver And do you ask wherein the worth of his â—ips doth consist I will tell you saith Solomon The Lips of the righteous feed many Do you therefore desire to be fed and to meet with such company as shall feed your Soul then you must keep company with those that are good and righteous And if ye look into verse 11. ye shall find he saith That the Mouth of the righteous is a well of Life Do you therefore desire to draw up the Waters of Life then must you get your Bucket and come unto the mouth and company of the righteous Now if the mouth of the righteous be a well of Life and his Lips be as choice Silver that will feed many What a good thing is it and profitable for a man to keep company with those that are good Yet 3dly 3. As good company will provoke unto what in good so in case you fall at any time into evil thes will stretch forth their hand and lift you up agaiy For says Solomon Eccles 4.9 Two are better then one For if they fall the one will lift up his fellow but wo to him that is alone when he falleth for he hath not another to lift him up Again If two lie together then have they heat but how can one be warm alone And if one prevail against him two shall withstand him Are you therefore under some great Temptations and do you fear that Satan will prevail against you then you must keep good company for if one prevail against him two
forbidden wine they were forbidden grapes also whereof wine was made Numb 6.3 And if ye look again into the fourth of the Proverbs you shall find that when the Holy Ghost by Solomon doth forbid you to enter into the Path of the wicked and going in the way of evil men he doth in the name of God command you to avoid it not to pass by it to turn from it and to pass away verse 15. as if says Mr. Greenham A Physitian should give directions to a man to avoid the Plague the great Receipt saith he that the Physitian gives against the Plague is made of three Ingredients Citò Longè Tardè Fly quickly Remove far from the place and Return slowly so here saith he as if there were a Plague in evil company The Holy Ghost bids us to depart quickly and not to come near and what is the reason that many are so overtaken with evil company but because they do not avoid all those lawful occasions which through your own weakness doth lead them into it be sure therefore that you avoid them 3 And in the third place if you would avoid evil company then you must part abruptly with them you think thus it may be though I part with my evil company yet I will part civilly with them I will go but once more and again I will go but once more to them and will part fairly with them Whereas our Saviour Christ saith if thy right eye offend thee pull it out if thy right hand offend thee cut it off Look what that is that is near and dear to you That must you part with in a way of violence if you will part fairly with your company then go to them and say Well I have sinned and sinned greatly in keeping your company Now God through Grace hath convinced me of it I will never come in your company in any such way again and he that will part with wicked company must be abrupt in his parting with them That 's â—he third thing 4. And in the Fourth place If you would avoid and part with your evil company then you must humble your self before the Lord for all the vanity and folly of your Company-keeping some men being convinced of their sin in Company-keeping do resolve never to come in such company again And it may be they do refrain for three or four weeks but in a short time they are where they were And what 's the reason that though men be convinced of their sin yet they return again but because they go forth in the strength of their own resolutions and were never throughly humbled for their sin Would you therefore so refrain from evil company that you may return no more then go and humble your self before the Lord for the evil of it 5 And in the fifth place Be sure that you do not follow the Saints to that is good for their multitude for he that follows the multitude to good because they are many will also follow the multitude unto what is evil Non faeciendum c saith Austin Non faciendum quia multi faciunt sed quia bonum ut bonum faciunt aut bene satis mihi sunt pauci satis unus satis nullus August Si potentiores faciunt non faciam quia faciunt sed gaudeo quia faciunt we must not do a good thing because many do it but because it is good if others do that which is good saith he I will rejoyce because they do it but I will not do it because they do it that I may do good for to do well few shall suffice yea one yea none The way to follow the multitude to evil is to follow the multitude to good because of this multitude take heed therefore of that Sixthly And if you would avoid evil company Then be sure that you keep good company and improve them Intus existens prohibet alienum If the Vessel be full of Wine it keeps out Air and Water good thoughts keep out bad thought good words keep out bad words and good company keeps out bad company And what is the reason that many poor souls are led away with naughty and debauched company but because they are not hedged in with good company for as bad company keeps men from good company so good company will keep men from bad company Look what day or time that is wherein you depart from good then are you exposed unto them that are evil yet it is not enough to have good company but you must improve also and gain by them for if you be in good company and do get nothing by them you will say What need I make such a stir about my company I see no difference As one company talks of the world so doth the other also and as I get nothing by the one so I get nothing by the other also therefore I 'le return unto my old company again Would ye therefore avoid evil c mpany then be sure that you keep good company and improve them Quest 2 Why but I do not know how to chuse good company I confess good company is a great mercy and bad company is a great misery but how shall be able to chuse my company Answ 1. You must go to God and beseech him for to chuse â—our company for you Mark what David said and did in this Scripture he saith I am a companion of all those that do fear the Lord yet ver 79. he goes to God and prayeth saying Let those that fear thee O Lord turn unto me and those that have known thy testimonies As if he should say Of a truth Lord I am a companion of all that do fear thee but it is not in my power to bend their hearts unto me the hearts of all men are in thy hands now therefore let those that fear thee turn unto me So do you go to God and say likewise Lord do thou chuse my company for me let those that fear thee turn in unto me O do thou bowe and incline their hearts to be my companions 2ly If you would act herein under God and make a right choice of your company then must you get your nature changed The Raven keeps company with the Ravens and not with the Pigeons but if the nature of the Raven were changed into the nature of a Pigeon it would flock together with the Pigeons Every thing follows its nature Labour therefore to get your nature changed and then though you have flown with the Ravens you will flock together with Gods Doves 3ly And in the third place if you would make a right choice of your company then you must get a discerning spirit that you may be able to put a difference between those that fear the Lord and those that fear him not between those that are civil moral men and those that that are gracious The spiritual man judgeth all things And what is the reason that people keep no better company but because
sure that you look upon it as a Duty in order to other Duties and thus you shall improve it Which that you may do Seventhly Consider with your self what a great Talent is put into your hand when you are betrusted with good company thereby you have an opportunity of gaining something which you cannot gain by your publick Ministery You see how it is with the Candle I can take a Candle in my hand and go down into the Cellar and see that thereby which I cannot see by the light of the Sun possibly the Sun-beams may not reach that which the beams of the Candle may reach So possibly the light and beams of private Communion may reach that truth which the beams of the publick Ministery doth not reach 'T is possible that a Minister may speak to a truth in publick yet he may leave it in the dark when I come at home then I may beat it out more fully with good company So that this Ordinance of good company is a great Talent and will the Lord require an account of the improvement of our Talents then surely he will have an account of the improvement of our Company In the third of Malachy it is said Then those that feared the Lord spake often and a book of rememembrance was written God hath a Table-book at work upon all our speeches and conferences when we meet together and he sets down what we say and what we do when we meet together and shall we not then take heed what company we come in and what we do and speak in our company It 's recorded of Mr. Latimer the Martyr That though he was somewhat free in his speech when he was examined yet when he heard a Pen writing behind the Curtain then he was more wary Why believe it there is a Pen behind the Curtain that sets down what you do and say in your company whether good or bad Now therefore as ever you do desire that Gods own Hand-writing that Gods own Table-book may not be brought out against you take heed what company you come into and what you do and speak in your company Thus shall you be able to avoid bad company to chuse good and to improve the same And thus now I have done with this Argument of good company A good man will have good company For I am a companion says David of all them that fear thee and do keep thy precepts THE CARNALITY OF Professours 1 Cor. 3.3 For ye are Carnal IN this Chapter the Apostle Paul doth charge the Corinthians with Carnality which Charge he maketh good by divers Arguments The first is taken from their incapacity of receiving and digesting the strongest Truths of the Gospel ver 1 2. And I brethren could not speak unto you as unto spiritual but as unto carnal as unto Babes in Christ I have fed you with milk c. For ye are carnal The second Argument is taken from the envyings strifes and divisions that were amongst them Verse 3. For whereas there are among you c. are ye not carnal The third Argument is taken from those Sects that were amongst them Verse 4. For while one saith I am of Paul and another I am of Apollos are ye not carnal They set up one Minister against another crying up of one that they might cry down another and so put themselves into Sects this was Carnality And upon this account he saith to them again and again Are ye not carnal Where then observe thus much That it is possible for great Professors of the Gospel to be very carnal These Corinthians were a Church of Christ and of all the Churches they had the greatest Gifts and the Apostle writing to them calleth them Saints sanctified in Christ Jesus Chap. 1.2 Yet here he saith they were carnal Possibly then a man may be a Member of a true Church have great Gifts and be a good man too yet he may be very carnal surely he that is a Member of a Church greatly gifted and a good man is a great Professor this a man may be and yet carnal Possibly then a man or woman may be a great Professor and yet may be very carnal Great Professors may be very carnal And if â—ou ask what this Carnality is or when a man may be said to be carnal I answer in the general that you may know what this means by the opposition and the application of it It is applied sometimes to the unregenerate John 3 6. That which is born after the flesh is flesh or carnal so it is not used here for the Apostle doth not charge the Corinthians with an unregenerate estate Sometimes this word Carnal therefore is applied to the regenerate such as are Weaklings Babes and Sucklings in Religion who have more sin then grace more flesh then spirit and so he speaketh of these Corinthians But the word Carnal is used also by way of opposition and it is opposed sometimes unto what is mighty So 1 Cor. 10.4 Our weapons are not carnal but mighty And sometimes it is opposed unto what is spiritual So Rom 15.27 and 7.14 Look therefore when a mans fleshly weaknesses do so far prevail that he is not spiritual in his life and conversation as he should be Then he is said to be carnal according to this Scripture Now thus it is possible â—hat a Member of a Church a gifted person yea good men may be very carnal Possibly great Professors may be very carnal In prosecuting whereof We must first enquire how it may appear that great Professors of the Gospel may be carnal Secondly How far that carnality may reach or extend Thirdly What is the difference between the carnality of the world and such as are good Fourthly What an evil thing it is for a Professor of the Gospel â—o be carnal Fifthly How we may be freed from â—his carnality and be more spiritual And if you â—sk Quest 1. How may it then appear that great Proâ—essors may be very carnal I answer Answ The more any mans judgment is defiled â—nd dabbled with corrupt Opinions contrary to the Grace of the Gospel the more carnal he is especiâ—lly if he father them on the Spirit or on the Gospel for the Gospel is the Ministration of the Spirit The words that I speak saith Christ are spirit and life Now two sorts of Doctrines there are that are contrary to the Gospel The Doctrine of Natural Free-will and the Doctrine of Legal and Jewish Ordinances The Doctrine of Natural Free-will is contrary to the substance of the Gospel which is the Word of Grace The Doctrine of Legal and Jewish Ordinances is contrary to the dispensation of the Gospel and both carnal The Doctrine of Natural Free-will is a carnal Doctrine for saith John chap. 1.13 Which are born not of bloud nor of the will of the flesh nor of the will of man The will of the flesh and the will of man go together Was it not a carnal thing for Abraham
carnal and may labour under much carnality insomuch as his parts may be too big for his grace and his passions may be too big for his parts yet he doth not take up a carnal prejudice against the whole way or power of Godliness the wicked are carnal and they are carnally prejudiced against the very power of Godliness in the strictness of it Possibly a good man may be prejudiced against this or that particular way of God but as for the power of Godliness he is not carnally prejudiced against that Fifthly Though a good man may be very carnal and labour under much carnality yet that carnality doth not bear the rule and sway in his life Finis actionum Domina Regina Look what a mans general and utmost end is that doth give a law unto all his actions that rules Finis dat mediis amabilitatem ordinem mensuram that swayes and is the yard wand unto all his actions as for example if the world and profit be my end my general and utmost end then my actions generally are directed and swayed by it â—nd I must preach so much as may stand with my profit I must go to meetings and improve soul-opportunities so far as may stand with my profit I must acquaint my self with men so far as may stand with my profit and if such and such things may not stand with my â—rofit in the world then I must not do the same Why because the world is my great and utmost end and every thing must strike sail unto it Now I say though a good man may labour under much carnality yet there is no carnal thing that doth bear sway with him as it doth in those that are carnally wicked Sixthly Though a good man may be very carnall yet his practical conclusions and therefores are not so carnal as the men of the Worlds are Mark what carnal therefores the men and people of the world have Prov. 7.14 15. I offered my peace offering now therefore am I come forth to meet thee A strange therefore as if she should say I have been at duty and at the ordinance and therefore now am come forth to play the whore Ye know also what a therefore Pilate had upon the Judgment of Christ I find no fault with him now therefore Scourge him and let him go Luke 23.16 Oh strange therefore I find no fault with him therefore whip him nay therefore whip him not for I find no fault in him Are there not such therefores still in the hearts of men The Lord is gracious and merciful Therefore I 'le go on to sin The Lord is patient and forbearing Therefore I 'le repent afterwards But says David O how great is thy loving kindness therefore do the children of men put their trust in thee Though a good man be too carnal yet he is not so carnal in his main inferences and conclusions as the carnal world is Seventhly Though a good man may be very carnal yet he is very sensible of his carnality and is much humbled for when I saw said David the prosperous estate of the wicked then I had such carnal reasonings as these I have cleansed my hands in vain but says he I was a beast therein Psal 73.22 The more a man looks into the spirituality of the law the more he will be sensible of his own carnality Now a good man looks much upon that As for the law saies Paul Rom. 7.14 That is holy spirituall good but I am carnal Who was a more spiritual Christian then Paul yet he was sensible of his carnality Why because his eye was upon the spirituality of the law Now so it is with all those that truly fear the Lord they do not stand and compare themselves with others For that would augment their carnality but they compare themselves with the law and word of God and so they are exceeding sensible of their own carnality and are humbled for it So that then now you see There is a difference And what that difference is And though the carnality of the good Professor be not so bad as the carnality of the world and the men thereof yet it is evil the best of this carnality is naught and if you ask me Quest Wherein the evil of it doth appear I answer 4. General Ans In the fourth place in many things it is a very evil thing for a Professor of the Gospel to be carnal For 1. Is it not an evil thing for a man to walk contrary unto his Profession Peccatum majus ubi repugnantia major Peccatum majus ubi specialis repugnantia inter peccantem et peccatum Aquin. is it not an evil thing for a Judge to do unjustly Yea Why Because it is contrary unto his profession Now the profession of the Gospel is spiritual and the Professors of the Gospel are so described and called The spiritual man judgeth all things and ye that are spiritual restore such an one c. The Weapons of our War-fare saith the Apostle are not carnal Carnal Weapons are suitable to carnal profession but spiritual weapons are suitable to spiritual profession 'T is observed therefore that the Weapons of the Papists in advancing their Religion are very carnal Somewhat they have in their religion which doth comply with every mans carnal humour If a man be Devotional Sir Edw. Sand Relig. West they have a Cloyster for him If he be Disputative they have their Schools for him If a man or woman do pretend to chastity they have their Nunneries and Priories for them If a man be given to filthy wantonness they have their allowed Stewes for him If a mâ—n be given to honour and greatness they have a Cardinals Cap for him And if he be given to despise and neglect the world they have a Mendicant Fryers place for him Some carnal thing still they have that doth suit with the carnal and wicked humours of men Why but because their warfare is carnal and so the weapons of their warfare are carnal But the Profest Religion is spiritual and reforming how have they therefore advanced their Religion but by powerful Preaching Printing good books Translating the Scriptures into the vulgar tongue Catechising and instructing the younger open Disputings for the truth and Suffering for the same Thus the Reformed Religion hath been carried on by good and spiritual weapons Why for our war-fare is spiritual now in these times we are upon another condition of Reformation we are reforming the very Reformation and therefore the weapons of our war-fare should be most spiritual are we therefore carnal now in these days then do we walk contrary unto our Profession Secondly Yea though you be a good man yet if you be carnal you do thereby make your self unfit both to do good and receive good Carnality makes you unfit to do good it will hinder the vend of your commodities I think sometimes says Luther to convert all the Congregation but the Auditor
the time past Now who is there in all the Congregation but may cry guilty guilty I am the man or woman that have been carnal under my Spiritual and Gospel-profession Why then go to God and humble your self before him in reference to the carnality of your Profession Secondly In case you have begun a Profession of Christ be sure that you look well to your beginnings and settings out 'T is possible that a carnal beginning may make a spiritual ending but ordinarily if men set out the wrong way at the first they go wrong all the day after And it is usual with men to be carnal at the entrance into their Profession Facite me c. said he Make me Bishop of Rome and I will be a Christian But dimidium facti He that hath well begun hath done half his work Be sure therefore that you look to your beginnings and first settings out for Godliness And in case Thirdly That you are a Professor of some standing Then make it your work and business to go over your work again and to refine your work Ye are now come to that mount where the Lord hath given you wine upon the lees well refined Ordinances refined and Gospel enjoyments refined And what do these call for but a refined Conversation And how should that be but by making it your work and business to refine all your duties True I have prayed many times but now I will go and refine all my prayers I have conversed with the Saints now I will go and refine my converses yea I will make it my work now to refine my works Fourthly Whether you be of long or late standing in Religion pray much for the pourings forth of the Spirit upon you Ye read in the Gospel that the Disciples were very carnal before Christs Death but after his Ascension then they were very spiritual Why because the Holy Ghost was then fallen down upon them Would ye be more spiritual and less carnal pray for the pourings out of the Holy Ghost upon your Souls And Fifthly Take heed of a selfish spirit especially in matters of Religion for a selfish spirit is a carnal spirit The more plainness of heart you have the more free you will be from designs and selfish carnalities Go therefore to the Lord and pray unto him for a plain and open spirit And Sixthly And in case you are to deal with any fleshly concernment there watch most A good man should be spiritual in carnal things But when we meddle with carnal things we are apt to be carnalized with them and therefore the more carnal the concernment is the more do you watch and pray lest you enter into this temptation Seventhly Be sure that you take heed of conversing with carnal and wicked company Evil words corrupt good manners saith the Apostle And what good words shall ye have with them With them ye shall meet with that which will prejudice you against what is good and those that are good Would ye therefore be freed from the Carnality of Profession Take heed how you come into carnal wicked company And in the 8th place Eighthly Call your self often to an account and examine your ways Whether they be spiritual or carnal Come O my Soul thou hast been in such a company but hast thou not been frothy vain passionate or carnal in it Thou hast been this day amongst those that are spiritual but hast not thou been carnal in the midst of them Come O my Soul thou hast been at such a work this day but hast thou not been selfish in it Hast not thou desired to be seen therein Hast not thou been carnal even in thy spirituals Thus daily call your selves to an account And Ninthly Consider but this one thing That the only way to lose a mercy is to be carnal in it If you be a Professor one that God loves the more carnal Engines you use to obtain a mercy the more like you are to lose it and in avoiding of misery the more carnal your Engines are to avoid it the more like it is for to come upon you If you be wicked and ungodly the Lord it may be will let you obtain your ends by your carnal Engines But if you be godly the more carnal Engines you use to obtain a mercy the more like you are to lose it Now therefore as you do desire to avoid misery and to obtain mercy Labour to be more spiritual Take heed of carnal Engines in all your designs Make it your work and business to be more spiritual Rest not upon your holy mount saying The Temple of the Lord the Temple of the Lord for it is carnal And take heed of divisions strifes and envyings For if these things be among us are we not carnal And this ma◠easily be for you see the Text and you remember the Doctrine Possibly great Professors may be very carnal Wherefore let us all make it our work and business to be more spiritual What our Work is And how to be done Eccles 9.10 Whatsoever thy hand findeth to do do it with thy might for there is no work c. SOme think that Solomon speaks these words in the person of an Epicure as if he should say Let us eat and drink for to morrow we shall dye But an Epicure doth not use to speak so religiously An Epicure doth not mind the acceptance of God But Solomon here saith v. 7. Eat and drink with joy for God accepteth thy works An Epicure doth not look upon this life and the days thereof as vanity Which Solomon here doth v. 9 An Epicure doth not look upon these outward things and blessings of this life as the gift of God Solomon here doth v. 9. But in this Scripture Solomon tells us That a man should chearfully take all the good that God doth put into his hand to have v. 7 8 9. And that he should industriously do all that work which God hath put into his hand for to do v. 10. Whatsoever thy hand findeth to do c. Where ye have an Injunction and the reason of that Injunction The Injunction in these words Whatsoever thy hand findeth to do or is in the power of thy hand to do as some Translations have it do it with thy might The Reason in these words For there is no work c. that is There is nothing in the Grave which you can turn your hand unto for the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put for Work sometimes for Device sometimes for Knowledge and sometimes for Wisdom So that from these words you may observe thus much That it is our duty to do that work with all our might which is in the power of our hand to do For the clearing whereof we must first enquire what this phrase Whatsoever thy hand findeth to do or whatsoever is in the power of thine hand doth import Now if ye consult the Scripture it implies three things Authority Ability Opportunity First
relieved and provided for Psal 72. Or suppose you be a Minister it is the work of the Minister to walk before the people as the Dux gregis before the rest of the Flock in all holy life and godly conversation Conversation is continual preaching it is the work of the Minister to study the Scriptures much for he hath more help that way then others it is the work of the Minister to preach the word plainly powerfully and continually both for conviction conversion and edification it is the work of the Minister to separate between the precious and the vile in Church Administrations it is the work of the Minister to bind up the broken hearted to comfort the afflicted to visit and pray over the sick Is any one sick let hiâ— call for the Elders of the Church James 5.15 Or suppose you be the Governour of a Family Father or Master or you be Governed a child or servant It is the work of the Governour to bring up his children or servants in the Nurture and Education of the Lord. It is the work of Inferiours to be obedient to their Parents or Master It is the work of children and those that are young to learn some Trade Calling that they may live like men and women another day and do good to others it is the work of those that are young to stock and store themselves with principles of Religion Luther a great Doctor in the Church professed that he was yet Catechismi Discipulus And what is the reason saith Calvin that men fall into errors when they are men but because they did not learn the Principles of Religion when they were young Or suppose you be one of this Town or of these Congregations It is your work to pray for them that are over you in the Lord. It is your work to attend on the means of Grace to receive the Gospel and to improve your Gospel opportunities Have you forgotten O ye people of Yarmouth how far ye would run and go formerly for a dishful of water and now a Spring and fountain of Grace is opened amongst you will ye not improve it if a Mine of Gold or Silver be opened in a Country will they not dig it out Now through grace there is a Mine of Gospel Treasures opened amongst you and will ye not dig for it as for hidden Treasure This is your work for look what that work is which is the work of your calling place and relation that is the work that is in the power of your hand to do Thirdly Look what that work is which is directly contrary to that sin wherein you have notoriously lived or been guilty of that is the work which God calls you to and is in the power of your hand I have read of a young man that was much given to scorning jeering and despising of his Mother but after it pleased God to work savingly upon his heart when ever he saw his Mother come into the room he would fall down upon his knees I commend not his discretion But if ye look into the New Testament ye shall meet with three great Converts Zacheus the Jaylor and Paul and what did they do but that work which was directly contrary to the sin which they were notoriously guilty of and given to Zacheus had been an oppressor but being converted Behold Lord said he the half of my goods I give to the poor and if I have wronged any man I restore four-fold The Jaylor whipped the â—postles and put them into the Stocks in the inner Prison but when converted then he brought them into his house washed their stripes and set meat before them Paul was notorious for blaspheming and persecuted the Church but when converted then he preached the Gospel which before he persecuted So that look what that work is which is directly contrary to your notorious sin that is the work that God calls you to and which your hand should find to do Fourthly Look what that work is which you are spared or raised up for either from poverty or sickness that is the work which is in the power of your hand now to do There is a great Controversie at this day How Gods Predetermination and the Liberty of mans Will can consist or stand together The reconcilement whereof was committed to Francis de Arriva which he shunning fell into a great sickness so dangerous that the Physicians gave him over for a dead man but all of a sudden in a days time he revived and was so well that the Physicians could not believe that he was well but be recovering thought that he was spared on purpose to undertake that work of Reconcilement Which thereupon he did and hath said as much in it as any other And you know what Mordecai said to Esther Who knows but God raised thee up on purpose c. Look therefore what that work is which your former poverty or sickness points at and for which you are thus raised up that is the work that is in the power of your hand to do Yea Fifthly Look what that work is that you have special ability and opportunity to do above others that is the work that is in the power of your hand to do As suppose you have a great Estate in the world and have no Children It is your work to relieve and help the poor Therefore says Solomon Prov. 3.27 Thou shalt not withhold goods from the owners thereof when it is in the power of thine hand to do it Would ye therefore know what that work is which is in the power of your hand I answer in these five things Look what that work is which is the work of your present day which cannot be done in Heaven nor Hell What work that is that is the work of your place or relation What work that is that is directly opposite to your notorious sin What that work is which you are spared and raised up for And what work that is which you have an ability and opportunity to do above others That and all these are the works which are in the power of your hand to do But secondly If you would do Gods work with all your might Then you must observe where your true strength lyes and apply your self thereunto Now your strength lyes in Christ the Lord our Righteousness and our strength Under Christ your strength lyes in your call to your work Go in this thy might said the Lord to Gideon when he gave him a call Under Christ your strength lyes in the promise for Lex jubet Gratia juvat The Law commands and the Promise helps Under Christ your strength lyes in your comfort He works faintly that doth work uncomfortably The joy of the Lord is our strength It 's true in this sense and under Christ your strength lyes in dependance upon God for strength Our strength is to sit still That is to depend and wait on God for his strength Herein lyes your true strength
Would you therefore do Gods work with all your might then away to your true strength And thirdly If you would do Gods work with all your might then take heed that you do not think the way to Heaven is easie nor that any thing is small that lyes between God and you Difficultas acuit conatum Difficulty sharpens diligence But if a man thinks a thing is easie he will not put his full strength and might to the work Greg. de Valentia tells of a Merchant that professed he would be a Papist and no Protestant For said he If I be a Papist my work is short and easie 't is but Believe as the Church believes But if I be a Lutheran then I must learn Catechisms and search the Scriptures but I have no time for that therefore I will be a Papist for that way is easie But we know that the way to Heaven is up hill Nulla virtus sine lapide Straight is the gate and narrow is the way that leads to life And the more ye see these difficulties of your Salvation the more you will put your whole strength to it and will work with all your might Yet fourthly If you would do Gods work with all your might Then let your eye be much upon them that have done Gods work fully in their day If you be a Magistrate think on Moses If a Minister think on Paul If a private person think on Caleb It 's recorded of Luther That he did ordinarily spend three hours every day in Prayer he Preached much Read Lectures and Wrote nine or ten great Volumes in Folio It 's recorded of Calvin That he Preached yearly Two hundred and eighty Sermons and Read One hundred and eighty Lectures every Lecture being the length of a Sermon Once in a Week he met with the Elders of the Church Much in private Duty and wrote Letters to all the Churches So that the Care of all the Churches lay upon him and he wrote twelve great Volumes in Folio Ye have seen the three Volumes of Mr. Perkins in Folio all which he wrote with his Left-hand for his Right-hand was naturally lame His Motto was Hoc age As if he had said What thou dost do with thy might Dr. Sibbs his Emblem was a Candle burning with these words over it Perlucendo pereo By giving light to others I consume my self And ye have heard of that good old man Mr. Dod who went up and down doing good and Preaching all the day long When his friends observed that he was spent and desired him to spare himself his usual Saying was Hear this one thing more it may be I shall never speak to you again And so he went on and continued till he was Eighty six and so died in his full strength of Goodness Now when I consider these Men I confess before you all that I am ashamed And if men would but seriously consider these and such like Examples of men that have done much for God in their day They would certainly be provoked to do Gods work with all their might Yet fifthly If you would do Gods work with all your might Then converse much with the greatness of God Who can stand in the Beams of the Sun and not shine with the beams thereof Much less shall you stand in the beams of Gods Attributes and not shine therewith The sight of Gods greatness will grandire greaten your hearts and spirits and make them do much and great things for God Therefore converse much with the greatness of God But In the sixth place Be sure that you lay in against reproches For when you ride apace the Dogs will bark and the dust will be raised If you go easily you raise no dust neither will the dogs bark So if you will go a slow pace to Heaven you shall not be reviled or reproched by the world But if you will put on with all your might then you shall be reproched Therefore if you will do Gods work with all your might you must be well laid in against all reproches because it is the work of your hand In the seventh place If you would do it with all your might Then you must go to God to open your hand And when he shall open your hand and breath upon your soul be sure that you improve all those gales For Job tells us That he sealeth up the hand of every man that all men may know his work Sometimes he seals up the hand of the Sea-men that they cannot sayl Sometimes he sealeth up the hand of the Husbandmen that they cannot sowe nor reap Sometimes he sealeth up the hand of the Merchant and Tradesman that he cannot vend his commodity Sometimes the hand of the Preacher that he cannot preach Sometimes the hand of the Christian that he cannot pray And why doth he thus seal up the hand of every man but that all may know his work Would ye therefore do the work of your hand with all youâ— might then go to God to open and unseal your hand and if he breath upon your heart then be sure that you improve these gales This is the seventh Direction Do ye therefore now ask What shall I do that I may do the work of God with all my might Then remember these Seven Things First You must know what that work is which is in the power of your hand Secondly You must observe where your true strength lyes and apply your self thereto Thirdly You must not think the way to Heaven easie or any thing small that is between God and you Fourthly You must eye them much who have served God fully in their day Fifthly You must converse much with the greatness of God Sixthly You must be well laid-in against all reproches And then seventhly You must go to God to open and unseal your hand improving all his gales Now give me leave to lay some three or four Motives before you that may perswade hereunto and I shall wind up all First The first Motive is this Look whatever work that is which is in the power of your hand to do that God will require at your hand If you be a Magistrate and it be your work to preserve peace to suppress the multitude of Ale-houses and prophanation of the Lords-day Then God will require this at your hand If you be a Minister and it be your work to Preach the Gospel in season and out of season Then God will require this work at your hand If you be a Parent and it be your work to bring up your Children in the nurture and education of the Lord. If you be a Child or young person and it be your work to stock your self with Principles of Religion Then God will require these works at your hands And if you be one of this Town and of this Congregation and it be your work to receive the Gospel and to improve your day of grace Then God will require this work at your hand Remember the
Parable of the Talents c. If God will require the work of our hands at our hands Why shall we not do that work with all our might But Secondly As God will call you to an account for all that work which is in the power of your hand So you do not know how soon he may take your work out of your hands how soon he may take you from your work or your work from you We ordinarily think that we shall not dye before our work be done But if you look wishly upon Gods Dispensations you shall find that Death doth sometimes press men from their Shop-board when much work is cut out before them You all know what an useful man good King Josiah was as a Magistrate yet he dyed in the midst of his work when he was but Thirty nine years old Ye know what an useful man John the Baptist was yet he died in the midst of his days when not above Thirty three years old Is it not known to some what a great Workman Dr. Whitaker was here in England of whom it was said That he never was less idle then when idle yet he died in the midst of his work when he was but Fourty four years old It is ordinarily known what a blessed Instrument Mr. Perkins was of whom the Preacher said at his Funeral Here lyes that blessed Perkins who first taught England for to worship God yet he died in the midst of his work when he was but Fourty seven years old And who hath not heard of Dr. Preston what a great Workman he was in Gods Vineyard of whom I may say Who though dead yet speaketh in his precious Books that are amongst you yet he died in the midst of his Work when he was but Fourty one years old I might instance in Mr. Burroughs and others yea in divers good Christians in this place who have died in the midst of their work and time It was not long since a Preacher now in Heaven preached on this Text at the Guild at Norwich at the Installment of the Mayor and before the year came about the Mayor died So that Death doth sometimes press us from our Shop-board before our work be made up And I pray mind the Text a little Whatever is in the power of thine hand to do do it with all thy might For says Solomon In the grave there is no work nor device whither thou goest He doth not say Whither thou shalt go or whither thou must go but whither thou goest You go sometimes to Church and sometimes not you go sometimes to Sea and sometimes not you go sometimes into the Countrey and sometimes not But whether you go to the Church or whether you go to Sea or whether you go into the Countrey still thou goest to the Grave And ye know what Christ saith The night cometh wherein no man worketh Now if the night cometh and thou goest then why should you not do your work with all your might whilst it is day Certainly he that plays away his day shall go to bed in the dark But in the third place Thirdly Who is therein all this Congregation that doth not desire a comfortable Death-bed when it comes As the Heathen man said to a great congregation I know all your thoughts for every man desires to buy cheap and to sell dear So in this respect I may say I know all your thoughts viz. that when death comes you may have a comfortable death bed In the time of your death-bed-sickness you will then be able to do little when your pains shall be great you will be able to pray little to hear little to read or meditate litle and then what will be your comfort in that death-bed-little but this Well though I can do but little now yet I have pray'd and serv'd God with all my might when I was well and therefore I have comfort now Now therefore if you desire that you may have much comfort in your death-bed-little why should you not do the present work of your hand with all your might But 4. In the last place Who is there in all this Congregation that doth not desire to rejoyce with all his heart in these blessings which he hath in his hand now look once more upon the words of the Text and ye shall find that as Solomon in Gods name commands you to rejoyce with all your heart in the blessings which you have verse 7 8 9. So in these words he commands you to do Gods work with all your might And why are these things thus knit together but to teach us thus much That whoever will do with all his might the work that is in his hand to do he may and shall rejoyce with all his heart in the blessings which he hath in his hand to enjoy But above all ye know how fully Christ did your work for you and will you do his work by halfes never speak of rest here there is rest enough in the grave and recompence enough in heaven Either the work that is in your hand is worth your while or it is not if it be not worth your while why should you do it at all and if it be worth your while why should you not do it with all your might And O that there were an heart in you all to do so If the weight of this truth have fallen in power upon your souls I dare say Some of you will go away and say what have I done all this while I confess I have done Gods work by the by and when I heard Ministers pressing such truths as these I have said well yet I hope I may go to Heaven with less ado but now through grace I will go away and what ever is in the power of my hand to do I will do it with all my might Thus do and I shall obtain the end of my preaching and you under Christ shall obtain the end of your practice the Salvation of your souls Wherefore think on all these things and the Lord bless them to you Soul-Resignation Into the hands of God Luke 23.46 Father into thy hands I commend my Spirit THese are the last words of Christ on the Cross the seventh speech and of all others the most exemplary for us Into thy hands that is into thy Charge Care and Tuition God hath no hands at all for he is a Spirit but by his hands we are to understand his Keeping Charge and Custody Numb 33.1 It s said The Children of Israel went forth out of Aegypt with their armies under the hand of Moses and Aaron that is under the charge of Moses and Aaron so the Translators doe interpret it For whereas Chap. 31.49 It s said by the Officers of the army Thy Servants have taken the sum of the men that were under our charge the Margent tells you That in the Hebrew it is under our hand So Psal 91.11 12. He shall give his Angels charge over thee and they
blessing can there be in this world then to enj y ones self under God to enjoy ones self and to be free from all things Paul counted it a blessing to have the comforts of this world and to be under the power of none but to stand free from all Now there is no such way in the world to stand free from all things as to resign up our selves souls and wills unto God Haec est vera libertas servire Deo True liberty doth consist in perfect subjection to God Who more free then Christ yet who more subject to the will of God then Christ Not my will but thy will be done no such way to enjoy ones self as to give up our selves unto God Doth not the Begger enjoy her self most in giving up her self to a Prince for marriage Secondly Yea what greater blessing is there in the world or in the world to come then to enjoy God Now if you do resign and give up your self unto God you shall enjoy God for God will give down himself unto you 'T is observed That God the Father never gave down that great dispensation of the Spirit unto Christ till Christ had thus resigned up his spirit unto the father Look what we do give up to God that God will give down to us in a better edition yea he will not only give our selves to our selves if we resign our selves unto him but if you resign and give up your self unto him he will give down himself unto you if you resign up your spirit unto him he will give down his Spirit unto you Thus this Soul-resignation is an In-let to this mercy Yet thirdly You will all say It is a great mercy and blessing to have your prayers and desires granted Then read â—hat the Psalmist saith Psal 37.4 Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way to the Lord trust also in him and he will bring it to pass Dost thou say I pray and use endeavours yet the thing prayed for endeavoured after doth not come to pass Why Then commit thy way to the Lord resign up thy way unto God and he will bring it to pass I remember a notable story that Thaulerus hâ—th This Thaulerus lived in the beginning of the German Reformation a little before Luther whom Luther seems to prize above all Authors Da mihi istum insignem Theologum Thaulerum said he Give me that eminent Author Thaulerus Now this Thaulerus tells us of a certain Wâ—man that as much given to Prayer and had sâ— great credit in Heaven that she did but ask and had from the hands of God Insomuch said he that divers came to her to pray for them according to their necessities who 〈◊〉 she promised to pray for yet sometimes did forget to pray for them Yet says Thaulerus The things which her friends did desire were given to them and coming to her to thank her for her prayers Nay truly said she I am ashamed and blush before you for if you have received the mercy it is no thanks to me for I forgot you And thereupon going unto God in prayer she begged this of God That he would please to tell her the reason why the mercies desired were given though she did not pray for them Whereupon she received this answer from God says Thaulerus Hear O my daughter Audi filia mea ex quo dio tuam mihi resignasti volunta tem ego vâ—c ssim dedi tibi meam Thau erus From the day that thou didst resign thy will up to me I did give my will to thee And the truth is there is no such way to obtain what â—e would as to resign up our wills unto God Thus this Soul or Self-Resignation is an In-let unto many mercies Secondly As it is an In-let unto many blessings So it is an In-let unto many graces and duties What grace or duty will ye instance in Will ye instance in Prayer First It opens the Sluices of Prayer and as one speaks well though you pray ne're so long or loud yet if you do not resign up your Soul and Will unto God your prayer is but non-sense and a contradiction in re Secondly Or will ye instance in Faith Faith is a trusting unto God Now the more you betrust God with your self the more you trust to God And what greater betrustment then the Resignation of ones Soul unto God Thirdly Thereby you shall be contented with your condition whatever it be with the best contentment For there is a twofold contentment One that arises from the fullness of your enjoyment Another that arises from the apprehension of the wise carving hand of God This last is best and the most refined Now if you can but truly resign your self and Will unto God you will be thus contented Fourthly Thereby also you will rejoyce in God and mourn for sin at once Some mourn for sin and neglect joy in God Some joy in God and neglect grief for sin But if I can truly resign my self unto God I shall grieve for sin and rejoyce in God together Yea fifthly Thereby also you will be able to answer unto your Temptations especially that great Temptation that lies so hard upon some You are now in a good condition but suppose it were so and so with you What would you do then Why if ye have resigned your self unto God you 'l be able to say I do not know what may befall me but I am sure nothing shall come amiss for I have resigned my self and my Will unto God Thus this holy Resignation is ye see an In-let to many g aces and duties Thirdly As it is an In-let unto many graces So it is an In-let also unto many comforts yea indeed unto all our comforts For what comfort can a man have in himself or condition till he hath truly resigned and given up himself and Soul and Will unto God but being done ye may freely go about your business If a man have a Suit in Law and have left his Cause in the hand of an able careful friend and Lawyer he is quiet Much more may we be quiet when we have left and lodged our Case and Way and Soul with God Commit thy works unto the Lord and thy thoughts shall be established Prov. 16.3 Not thy business and works but thy thoughts shall be then at rest Do not all things rest in their Center And is not God our Center The more indifferently that a mans heart is carried out towards changes the more quiet and sedate is his spirit Now when a man hath resigned himself up to God then he will be more indifferent unto all conditions The private Souldier doth march indifferently this way or that way at the command of his Leader Why Because he hath resigned up himself to the wisdom of his Commander The Sheep is indifferently led into this Pasture or the other Why Because resigned up to the will of
Sovereignty over us in reference to our Eternity And therefore when a man comes to dye he is in a special manner to resign and give up himself unto God to be laid out and disposed of to all Eternity Fourthly And when a man comes to dye Then there is a great parting between the soul and the body Then I part with that which is most dear to me Now when a man parts with his Children or those things that are dear to him he will put them into the safest hands that he can But when we come to dye then is the great parting-time And therefore then and then especially we are to resign and give up our selves and our souls unto God Thus Christ did Father into thy hands I commend my spirit Quest VVell But how and by what means shall I be able to resign and give up my self and soul unto God when I dye so as I may receive this Depositum again to my comfort Answ It is good for us to enquire into this matter VVe knowâ— not how soon we may be called to this dying work â—f the Candle be newly lighted it may easily be put out and if it have burned long it will easily go out 'T was the desire of Dionysius That Christs last word on the Cross Domine fac ut ultimum tuum verbum in cruce sit etiam ubimum meum verbum in hac luce Gera d. ex Dionys harm cap. 17. might be the last word of his life Do you therefore desire to close up your life with this gracious Resignation according to Christs Example Then First Be sure that you do not give away your soul from God to any thing else whilst you live If you have given away your soul unto other things whilst you live it will be a vain thing for you to say Christs words when you come to dye VVhen men come to their death ye know they do ordinarily make their VVills And in the first place they say I give my soul unto God Then if they have Lands or Houses or â—oney they give them to their VVives Children Relations and Friends according to their pleasure But suppose now That a man shall give Land or House to such or such a Child or Friend which he hath sold or given away before â—hall his VVill stand in force VVill not all men say This he could not give away for he had sold that or given that before Sâ— in regard of ones soul Though upon my death I say As for my soul I give that to God yet if I have sold away my soul before for unjust gain or have given away my soul before unto filthy pleasures How can I resign and give that to God when I dye VVill not the Lord say Nay this is none of yours to give this you had sold or given away before Oh then be sure of this That whilest you live you do not sell or give away your soul from God for then Death-bed-resignation will be but as the Act and Deed of a man that makes his VVill when he is not compos mentis Secondly If you would so resign your soul unto God when you dye that you may receive this Depositum again with comfort Then be sure that you make God your Friend whilest you live Else what repose can you put on him when you dye VVho doth trust a Jewel in the hands of a stranger or enemy VVe read Judges 10.14 when the children of Israel had forsaken the Lord and served other gods that when they cried to the Lord to save them out of the hands of their enemies the Lord said unto them Go and cry unto the gods which ye have chosen and let them save you in the time of your tribulation So will the Lord say to us if in the time of our health we follow after our pleasures and profits and our old sins Go and cry to the gods whom ye have served go and repose your souls in their hands and let them help you now if they can No man will repose or commit that which he prizeth into the hands of a stranger or enemy O then whilst we have our health and life let us make God our Friend Thirdly And not only so but get an assurance that God is your Friend and Father Though God be our friend if we do not know it how shall we commit our souls to him when we dye Paul said I know whom I have trusted that he is able to keep that which I have committed to him unto that day It 's an hard thing for a doubting heart that cannot say Father distinctly to resign as Christ did VVhy then should you live upon hopes mingled with uncertainties is it not yet time to get your assurance Oh labour more and more to attain to these rises of assurance for the more assurance you have when you come to dye the more easily and truly you will say Father into thy hands I commend my spirit Fourthly And if you would resign up your soul unto the hands of God so as you may receive that Depositum again with comfort Then observe what that Depositum is which God doth now trust you with and be you faithful in the keeping thereof VVhen Christ went away he left us a Depositum he did leave and deposite some of his things in our hands his Truths his Ordinances his Talents and if I do not keep his trust his Truths his Ordinances his Talents how can I expect that he should keep my soul for me Mark how these go together 2 Tim. 1.12 I know whom I have trusted says Paul and I am perswaded he is able to keep that which I have committed to him Then ver 14. that good thing which was committed unto thee keep As if he should say As we desire that he should keep our trust so we must keep his trust Some things the Lord hath committed to us Some things we commit to him Now therefore as you do desire that he may keep your souls for you So do you keep his Truths his Ordinances and whatever he hath committed unto you Fifthly And if you would be able to do this work of Soul-resignation in the day of your death rightly then use your self to do it every day That is easily done which is often done And if you look upon the example of Christ ye shall find That as soon as he drew near to the Cross the first thing he did was to resign up his Will unto God being in his agony in the Garden If it be possible saith he let this cup pass yet not my will but thy will be done And the last thing he did was to resign up his soul unto God This affliction was begun and ended with holy resignation It 's begun with a resignation of his Will it 's ended with a resignation of his Soul So should all our afflictions be begun and ended with Self-resignation And if I can but begin my affliction with the resignation of my
they cannot discern of company And what is the reason that they discern not between company and company but because they are not spiritual Would ye therefore be able to make a right choice of your company then get this discerning spirit 4ly And in the fourth place observe Who those are that are most profitable in your society who those are that are most sound in their faith savoury in their spirits and most communicative and profitable in their lives and with such close Some have knowledge enough to discourse with but they have no savour in their spirits Some are of a savoury spirit but they want knowledge and are not communicative but let those that fear thee turn unto me and those that have known thy testimonies saith David as if he should say Lord I would not only have knowing men to be my companions but fearing men Neither would I only keep company with those that fear thee but with such as are knowing and do know thy testimonies Thus let his choice be yours a knowing man and a fearing man a fearing man and a knowing man will make a meet companion for you 5ly And if you would make a good and comfortable choice of your company then in case you be a man Let the friend of your bosome be a man and not a woman unless it be your Wife and if you be a woman then let the friend of your bosome be a woman and not a man unless it be your Husband for if the special friendship be between a man and a woman who knows how soon the spiritual friendship may degenerate into carnal affection and if it may be let your friend or companion stand upon even ground and a level with you for the Germane Proverb is often true He that will eat Cherries with Noblemen shall have his eyes spirt out with the stones thereof Therefore affect not company too high for you But whatever degree your company be of be sure that it be not such as will be apt to take an offence from you nor such as you shall be apt to take an offence from for then your society will always be uncomfortable Thus do and your choice shall be right Quest 3. Well but suppose I have chosen good company and I can say in truth with David here I am a companion of all those that do fear thee and do keep thy precepts What shall I do that I may improve my company I praise God I have good company but I do not know how to improve them what shall I therefore do that I may improve my good company Answ First You must be humbled for all the mispence of your time with good company The way to improve a mercy is to be humbled for our not improvement of it Secondly If you would improve your good company Then lay your right ends together when you meet you see how it is with a fire that is half burned if you would mend it you take the sticks and lay them together but then you do not lay the cold ends together but the hot ends together Now there is no company so good but hath its cold ends and its warm ends if you lay your cold ends together when ye meet what heat what warmth what good or improvement can you expect Therefore lay your warm ends together when you meet together Thirdly Observe what that grace is wherein your companions doth excell and labour more and more for to draw that forth every Saint and Godly man doth not excell in every grace Non omnis fert omnia tellus Every ground will not bear Wheat or Rye but some one Grain and some another so every Christian doth not excell in every grace some in one grace and some in another It may be he hath life and you have light or it may be he hath light and you have life And why hath God given this to one and that to another But that they may be beholding one to another and have communion one with another Would ye therefore improve your communion and good company Then observe what that grace is wherein he doth most excell and labour more and more to draw out the same Fourthly Take heed also of pride and envy which is the bane of all good company Pride will make a man speak and pride will make a man hold his peace I am a poor ignorant man or woman saith one and therefore I will not speak of that which is good before their company yet this may be out of pride I have an opportunity of doing good in this company saith another and therefore I 'le speak yet this may be out of pride too There was such an one spake good words at such a time saith another but 't was little to the purpose and this may be out of envy Now envy is between equals and pride between unequals either therefore you converse with your equals or with your unequals if with your equals take heed of envy if with your unequals take heed of pride Fifthly And in the fifth place If you would improve your good company and profit by them then pray over them and for them Of all companies says Mr. Greenham I never profited and gained more by any then by those that I prayed most for and what is the reason that you profit no more by your good company but because you pray no more for them and over them You will pray over your hearing reading or meditation why because it is an Ordinance So is this of good company too And therefore if you would improve and profit by your company then pray much over them and for them Yet Sixthly Do not rest secure in your good company for though you be in a good company you may possibly get more hurt then if you had been in bad company And what is the reason that you come sometimes from bad company into which you have been cast occasionally or against your will with your soul troubled for their sin and through Gods providence do get good thereby And you come from good company with your heart flat and dead and dull but because you rest secure in your good company In the one you watch in the other not Wherefore rest not secure in your company though it be ne're so good Good company is Gods Ordinance but it is an Ordinance that doth tend unto other Ordinances Some Ordinances tend unto other Ordinances It is an Ordinance that we should rest on the Sabbath-day But why are we to rest then for rest sake No but we are to rest in order to the positive sanctification of the Sabbath so we are to keep good company but why What for it self No but in order to other Duties Now if it be an Ordinance that lyes in order to other Ordinances why should we rest in it The more you rest in it the less you will improve it Therefore do not rest secure in your company although it be ne're so good But be