him have a sympathy with him in them Luk. 24.52 Act. 2.26 Neither is it his joy alone that hee was personally advanced by being raised again from the dead and taken up to glory to sit therein at the right hand of God but theirs also Tell a loyal wife that her husband is honoured and her heart will leap at the tidings that are brought to her 'T is good news to love-sick souls to hear that Christ is now in Glory they savour the advancements of their Lord according to those words of Christ himself to his Apostles If yee loved mee yee would rejoyce because I go to the Father for my Father is greater than I Joh. 14.28 They are glad by Faith to see the Sun of Righteousness after a dark and cloudy morning in his Meridian Altitude They dye Ioh. 20.20 and are crucified with Christ in his death Rom. 6.3 Gal. 2.19 And they feel a reviving of themselves in the Resurrection of their Lord and hence it is said of them that they are quickened together with him Ephes 2.5 Ioh. 20.11 compared with Mat. 28.8 and that they sit together in heavenly places with him Ephes 1.20 Wee read of Mary that shee went weeping to the grave of her Lord but hearing that he was arose shee came away rejoycing And no otherwise was it with his Disciples Christ doth not triumph alone in his Ascension but all such as love him share therein together with him And as they share with Christ in his personal joyes and troubles so do they no less when any of his concernments in the world do either prosper or else are trampled upon and clouded Psa 42.10 69.9 'T is as the arrows of death to see either his Laws Ordinances Officers or Subjects trampled upon The reproaches of the rebellious world reproaching their Lord fall upon them and are as so many darts struck into their own souls This is that which successively feeds their joyes and sorrows that it goes well with the Militant Church here below or that a cloud of displeasure and persecution is spread over it 6. Character Where love to Christ is sincere there Christ is accounted by the soul to be its Treasure and there is a longing desire in every such soul of the neerest communion with him I put both these together though there bee a very clear distinction between them for brevity it is a truly conjugal love which can neither bear with distance nor brook any Rival And this is the meaning of the Spouse in that double expression calling him the chiefest of ten thousands and professing him to bee altogether lovely The soul that loves Christ may love other things Cant. 5.10.16 and esteem them lovely but shee will say of none that they are altogether lovely but only of her Lord. When one asked Alexander to shew him his Treasure the report is that hee pointed to his friend Ephestion the Treasure of a soul that sincerely loves Christ is Christ himself Deus meus est omnia or my God is my all saith the soul that loves God as his Ultimate end Hence is that of David Psal 73.25 Whom have I in Heaven but thee and who is there on Earth that I desire besides thee Christus meus est omnia or my Christ is my all saith the soul that is upon inquiry how to finde acceptation with God Whence is that of Paul Doubtless I count all things but loss for the excellency of the knowledge of Christ Phil. 3.8 'T is the proper Motto of a love-sick soul None but Christ The sincerity of a Christians love lies in giving a preheminence to the Redeemer whom it loves above every thing else The soul that loves Christ values nothing in comparison of him no not his own benefits Meretricius amor est plus annulum quam sponsum amare or It is a noâ—e of a Harlot to prefer the portion before the person And that is a no less true than noble speech of the devout A. Kempis Nobilis amator non quiescit in dono sed in Christo super omne donum or The Wo thy and Noble Lover values not Christ so much by what hee brings as by what hee is himself The soul that loves Christ loves Ordinances because they are the banquetting-house of her Lord Cant. 2.4 wherein shee is often refreshed by him shee loves the Priviledges of the Gospel becâ—use they are the Purchase of her Lords blood Cant. 4.1 c. Shee loves her own Graces because they are the rare Ornaments which Christ hath put upon her to render her beautiful and fit her for his own imbraces and yet after all her language to Christ is Not Thine but Thee Shee will not so value them as to forget him that gives them Christ is her Center and therefore shee rests not but will lay by and through all to come to him shee can scarce forbear a fit of Impatience sometimes to think of that distance that is still between them See Cant. 8.14 Make haste my Beloved saith the Spouse to Christ there and bee thou like to a Roe or to a young Hart upon the Mountains of Spices And such another Ejaculation is that Revel 22.17 20. where the whole Church is brought in crying to Christ Come Lord Jesus come quickly While our hearts dwell below upon the thick Clay and have no daily desires to send forth as Doves from the Ark for communion with Christ There is little sign of sincere love to him 7. Character Wee may know our Sincerity in love by the value wee put upon our selves as well as upon Christ if our interest in Christ bee the rule by which wee value our selves that will argue true love when this makes it day in our souls that Christ smiles upon us and on the other side when this spreads the darkness of the night over us that hee hides his face from us then wee love him David loved God heartily and therefore when God smiled hee rejoyced Psalm 4.6 Psal 30.7 and when God hid his face hee was as much troubled then as before delighted 'T is thus in every relation where there is sincerity of affection as the bond thereof and a dependance between them of the one upon the other 'T is thus between a Prince and a loyal favorite between a Husband and a loving wise 't is thus between the love-sick soul and Christ when shee injoyes him then none so lightsome in Countenance as shee According to the nature of love her affections are hardly concealed they are even too big for her heart to cover and therefore shee can scarce with hold her self from a Holy exultation before every one that meets her Whereas on the other side if Christ but withdraws if shee calls and hee gives no answer if hee seems to avoid her Company and to despise her familiarity what then Oh then her Joy is turned into Gall and her Pleasantness into Wormwood then her Countenance grows dark
can any imagine that God will bee pleased with those mens charity who give relief out of that which they have wrongfully gotten restitution should rather bee made to such as have been wronged And if neither the parties wronged nor their heirs can bee found then what hath been wrongfully got ought to bee given to the Poor as their heirs An example whereof wee have in Zacheus Luke 19.8 who having wronged many by oppression after his conversion offereth fourfold restitution unto all whom hee had wronged and because many could not be found to whom hee should make it hee offereth to bestow half of his goods to the relief of the Poor 3. Such as being under authority and have no propriety in the things which they give do notwithstanding give directly against or simply without the consent of those who have the true propriety do not give of their own as Servants Children and others Indeed Servants and Children may lawfully give out of that which is their own but not out of that which is their Masters or Parents without their allowance 4. Such as being joyned in partnership with another and give Alms out of the Common stock without the consent of their Partners do not give that which is their own 5. Such as are in extream debt and owe more than they are worth Wee shewed that mercy and justice must go together yea justice must go before mercy and bee satisfied before mercy bee shewed They who owe more than they are worth have nothing at all to give for Alms such joyne Arrogancy to Injustice to make shew of a great estate and yet have none I shall close this with a word of advice to such as have a merciful and charitable disposition above their outward condition and ability That they use the best diligence they can by all lawful and warrantable means to get something to bestow upon charitable uses Let poor labouring men take so much the more pains that they may have somewhat to give let servants spare out of their wages Ephes 4.20 let such as have no propriety in any thing but are wholly maintained by them under whom they live as Children apprentices and others do what they can to obtain something of their Parents or other governours even for this very end that they may have something to give Let such as are in debt first pay their debts and then give Alms. Let such as have any way defrauded others first make restitution and then releeve them that are in need Finally let such as live at the extent of their estate and much more such as live beyond their means well weigh wherein they may cut off some of their expences to bestow on the Poor II Alms-giving must bee with freedome and cheerfulness and not grudgingly The phrase of giving Alms frequently mentioned in Scripture implieth as much for to give is freely to bestow In the Law this propriety of giving is plainly expressed and by the contrary thus explained Thou shalt freely give him Deut. 15.10 and thine heart shall not bee greived when thou givest unto him Deut. 15.11 It is also implyed under this phrase thou shalt open thy hand wide Almes must not bee wrested and wrung out of a mans hand but hee must of himself open his hand that is freely give The word wide addeth emphasis And in the Gospel wee finde it commanded by the Apostle 2 Cor 9.7 Every man according as hee purposeth in his heart so let him give not grudgingly or of necessity for God loveth a cheerful giver Many motives may bee produced to induce us hereunto as 1. The pattern of God our Heavenly Father and of his Son Jesus Christ our Redeemer All the good that the Father doth hee doth most freely who hath first given unto him Rom. 5.15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod gratificando aliquis donat Deut. 7.7 8. The word which is used to set out that which God giveth signifieth a free gift and hee is said to love us freely Hosea 14.4 To justifie us freely Rom. 3.24 and freely to give us all things Rom. 8.32 This Reason of Gods love the Lord set his love upon you because hee loved you doth clearly demonstrate the freeness of it The good also which the Son of God Jesus Christ our Saviour doth for us hee doth most freely upon his own love without any desert of ours in this respect it is said that hee hath loved us Ephes 5.2 25. and hath given himself for us The conjunction of these two love and giving plainly prove the freeness of the gift But further hee expresly saith concerning the freeness of his gift Rev. 21. â— I will give unto him that is athirst of the fountain of the water of life freely And again Whosoever will let him take of the water of life freely Rev. 22.17 2. A second Motive may be taken from the nature of Charity which unless it bee free is not true and sound Thus much the Apostle implieth under this phrase 1 Cor. 13.3 Though I bestow all my goods to feed the poor and have not charity it profiteth mee nothing By Charity hee meaneth a free giving of that which is given meerly out of love and pitty to him unto whom hee giveth 3. Free giving makes that which is given to man acceptable to God for God loveth a chearful giver 2 Cor. 9.7 Yea God hath more respect to this matter of giving than to the greatness of the gift For if there be first a willing mind 2 Cor. 8.12 it is accepted according to that a man hath and not according to that hee hath not 4. A free manner of giving makes the gift the more acceptable to him that is made partaker thereof As the gift supplieth his want so the manner of giving reviveth his spirit The Apostle rejoyceth in the Lord greatly upon that caâ—e which the Philippians shewed to him in his necessity Phil. 4.10 5. A free and chearful giving much redoundeth to the glory of God in that others are stirred up to praise God for such gifts David praised Gods glorious Name 1 Chron. 28.13 14. when hee saw his people offer willingly unto the Lord. And in this respect the Apostle saith of such benevolence that it is abundant by many thanksgivings unto God 2 Cor. 9.2 12. III. With simplicity and sincerity according to that of the Apostle Hee that giveth Rom. 12.8 let him do it with simplicity that is with an honest plain and sincere heart not aiming therein at his own praise or applause but at the glory of God doing it in obedience to his command This simplicity in giving our Saviour hinteth unto us where he faith When thou doest Alms Matth. 6.3 let not thy left hand know what thy right hand doth that is let not the neerest that may be unto thee know what thou givest The right hand is that hand wherewith wee ordinarily give
Archeus is busie in holy souls that mighty principle of life is counter-working the flesh and its lusts So that now the weapons of a Christians warfare are mighty thr ugh God for the pulling dâ—wn of strong holds and the captivating every imagination yea bringing every thought into the obedience of Chr st 2 Cor. 10 4 5 17. 3 Here are the terms and bounds of the Spirits conquests in this present life at which a Christians hopes and endeavours must take aim not the extirpating but subduing not the not having but the not fullfilling the lusts of the flesh the flesh will be lusting that accursed womb will be conceiving in the regenerate themselves But here is the Christians priviledge that while he walks in the Spirit those conceptions shall prove abortive 4. The words entirely and in sum present us with the method and way of conquering with the art of circumventing sin in the first avenues and approaches of it Walk in the Spirit c. this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and Achillaean Stratagem against the powers of darkness the true and only course we are to take if we would strangle the brats of night and hell in their very birth and crush the Cockatrice's egge whilst it is hatching and before it excludes the Serpent So that in fine the Observation which resulteth is this The best expedient in the world not to fulfill the lusts of the flâ—sh Doctr. is to walk in the Spirit which what it imports I come now to shew 1. Walk in the Spirit i. e. in obedience to Gods Commandments which are the Oracles of the Spirit that this is excellently preventive of fulfilling the motions to sin appeareth Psa 119 1 2 3. Blessed are the undefiled in the way who walk in the law of the Lord Blessed are they that keep his testimonies they also do no iniquity again a little lower ver 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Aristotle that great Dictator in Philosophy despaired of atchieving so great an enterprise as the rendering a young man capable of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grave and severe lectures of morality for that age is light and foolish yet b Cereus in vitium flecti monitoribus asper Hor. ar Poct head-strong and untractable Now take a young man all in the heat and boyling of his blood in the highest fermentation of his youthful lusts and at all these disadvantages let him enter that great School of the holy Spâ—râ—t the divine Scripture and permit himself to the conduct of those blessed Oracles and he shall effectually be convinced by his own experience of the incredible vertue the vast and mighty power of Gods word in the success it hath upon him and in his daily progressions advances in heavenly wisdom Let me invite you then this day in the Prophets words Isa 2 5. O house of Jacob come ye and let us walk in the light of the Lord and what that is David tels us Psa 119.105 Thy words are a light to my feet and a lamp to my paths and Hos 6.5 His judgements are as a light that goeth forth Order thy steps by his word and thou shalt not tread awry let the Law of thy God be in thine heart and sin which is the transgression of the Law shall not come nigh thee walk in this broad day-light of the Sun of Righteousness shining in the Scriptures and thou shalt have no fellowship with the unfruitful works of darkness This was the practise and experience too of the man after Gods own heart I have hid thy word in my heart that I might not sin against thee Psal 119.11 It is good writing after the copy of so great a Master Go thou and do likewise 2. Walk in the Spirit i. e. as becometh those in whom Gods Spirit dwells as if the Apostle had said the part which ye are now to act O ye Christian Galatians it is that of new creatures see that ye keep the Decorum Demean your selves like the children of God who are led of the Spirit of God Rom. 8.14 Be true to your part fill it up adorn it and then sure enough ye shall not fulfill the lusts of the flesh for that were to act the part just contrary to what you sustain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that is to represent upon the stage some generous and heroique person cannot do the least base and sordid thing but he breaks his part and digresseth into the garb and posture of a vile and abject person whilst he is true to his part he cannot possibly do any thing that is absurd and mis-beseeming Some of the Nethinim stood continually Porters at the door of the Temple to keep out whatsoever was unclean and hereunto the Apostle palpably alludeth 1 Cor. 3.16 17. Know ye not that ye are the temples of God and that the Spirit of God dwelleth in you now if any man defile the Temple of God him will God destroy for the Temple of God is holy which Temple ye are So then that which the Rule amounts to by this interpretation is Walke in th sp rit * That a good mans soule is a Temple which God inhabits the Phâ—losophers acknowledge and that the honour and worship rendred to him in a purâ— and holy mind is incompaâ—ably more worthy and acceptable then all the cosiliest sâ—crifices offerings in Temples made with ha ds how magnificent soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hicrocl in â—ythag aur carn p. 28. i. e. Walke as becomes the Temples of the holy Ghost and ye shall not fulfill the lusts of the flesh 8. Walke in the Spirit i. e. Fulfill the counsels and advices of the Spirit and you shall not fulfill the lusts of the flesh Every renewed soul is the Scean and Stage wherein the two mightiest Contraries in the world the Spirit and the Flesh i. e. light and darknesse life and death heaven and hell good and evill Michael and his Angels and the Dragon with his are perpetually combating hand to hand And well is it for a Christian that the holy Spirit is lusting in him against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God takes thy part Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian in Epictet l. 2. c. 17. the spirit of the Lord of Hosts is with thee if thou dost not sinne and grieve him away Follow but thy Leader be prompt and ready to start at the Divine signall when the holy Ghost displays his Ensâ—gns then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 March presently forth under those mighty and victorious banners and thou shalt become Invincibâ—e * When a Christian goeth out thus to warfare following the Almighty conduct of his God he must needs proceed conquering and to conquer My soul followeth hard after thee saith David thy right hand upholds me Psal 63.8 The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul cleaves after thee As
about them if to the Inordinate love of women his fancy will be rolling upon carnal beauty and he will be firing his heart with unclean thoughts 5. Want of love to God and holy things men are loath to come into Gods presence for want of Faith and to keep there for want of love love fixeth the thoughts and dryeth up those swimming toyes and fancies that do distract us we ponder and muse upon that in which we delight were our natural hatred of God and of the means of Grace changed into a perfect love we should adhere to him without distraction we see where men love strongly they are deaf and blind to all other objects they can think and speak of no other thing but because our love to God is weak every vain occasion carrieth away our minds from him you find this by daily experience when your affections flag in an ordinance your thoughts are soon scattered weariness maketh way for wandring our hearts are first gone and then our mnids you complain you have not a setled mind the fault is you have not a setled love for that would cause you to pause upon things without weâ—riness Psal 1.2 His delight is in the Law of the Lord and in that Law doth he meditate day and night Psal 119.97 O how I love thy Law it is my meditation all the day David's mind would never run upon the Word so much if his heart were not there thoughts are at the command and beck of love where love biddeth them go they go and where love biddeth them tarry they tarry the Saints first delight and then meditate 6. Slightness and irreverence or want of a sense of Gods presence a careless spirit will surely wander but one deeply affected is fixed and intent Jonah when he prayed in the Whales belly could he have an heart to forget his work Daniel when he prayed among the Lions could he mind any thing else when we are serious and pray in good earnest we will call in all our thoughts and hold them under command This Question was put to Basil how a man should keep the mind free from distraction his Answer was Basil in Regulis brevioribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is that this evil came from slightness of heart and unbelief of Gods presence for if a man did believe that God were before his eyes searching the heart and trying the reines he would be serious all things are naked and open to him with whom we have to do God looketh on and so do the Angels he looketh on the heart and will not you be serious Schollars that have a trewantly mind yet the presence of their Masters forceth them to their Books the Great God who telleth man his thought he seeth our desires and thoughts speak lowder in his eares than our words therefore possess the heart with a dread of his glorious presence and with the weight and importance of the work we are about were we to deal with another man in a case of life and death we would weigh our words and not rove like mad men 7. The Curiosity of the Senses these occasion a diversion 't is the Office of the fancy to present as in a glass whatsoever is received by the External Senses or offered by the memory and so the understanding taketh notice of it the wandring eye causeth a wandring heart Solomon saith Prov. 17.24 The fools eyes are to the ends of the earth first his eyes rove and then his heart the Apostle Peter saith of unclean persons that they have eyes full of adultery 2 Pet. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the adulteress as the word signifieth the eye is rolled upon the object and then the dart by the fancy is transmitted to the heart Senses are the windows and doors of the Soul keep the Senses if you would keep the heart Job was at a severe appointment with his eyes Job 31.1 't is good when we go to God to renew these Covenants to agree with the heart that we will not go to God without it with the eyes and ears that we will not see and hear any thing but what concerns our work 't was a strange constancy and fixedness which * Josephus de Bellis Judaeorum Josephus speaketh of when Faustus Cornelius and Furius and Fabius with their Troops had broken into the City of Jerusalem and some fled one way and some another yet the Priests went on with their Sacrifices and the holy rites of the Temple as if they heard nothing though they rushed on them with their swords yet they preferred the duty of their Religion before their own safety and strange is that other Instance of the Spartan Youth in Plutarch that held the Censer to Alexander whilst he was sacrificing and though a coal lighted upon his flesh he suffered it to burn there rather than by any crying out he would disturb the rites af their Heathenish Superstition certainly these instances should shame us Christians that do not hold the Senses under a more severe restraint but upon every light occasion suffer them to trouble and distract us in worship 8. Carking and distrustful cares when we are torn in pieces with the cares of the World we cannot have a composed heart but our minds will waver and our dangers will recurr to our thoughts and hinder the exercise of our Faith God took special care of the Jews when they went up to worship that they might have nothing to trouble them and therefore he saith Exod. 34.24 none of the Nations shall desire the Land when thou shalt go up to appear before the Lord thy God thrice in the year and * Augustinus quest 161. in Exod. Augustine gives this reason of it lest they should be distracted with thoughts about their own preservation vult Deus intelligi ut securus quisque ascenderet nec de terrâ suâ sollicitus esset deo promittente custodiam and one of the arguments by which Paul commendeth single l fe is freedom from the incumbrances of the World that we may serve the Lord without distraction 1 Cor. 7.35 Thirdly Remedies I might speak many things by way of meer counsel about guarding the Senses the use and abuse of a forme c. but all these are but like external applications in Physick or topical medicines as the binding of things to the wrists of the hands c. which work no perfect cure of a disease unless the distemper be purged away therefore I shall speak to those things that are most effectual 1. Go to God and wait for the power of his Grace David speaking of it as his work Psal 86.11 Unite my heart to the fear of thy name fix it gather it together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint make it one the heart is multiplied when 't is distracted by several thoughts God hath our hearts in his own hand and we can keep them up no longer then he holds them up when he
withdraws his grace we lose our life and seriousness as meteors hang in the air as long as the heat of the Sun is great but when the Sun is gone down they fall as long as the love of God and the work of his Grace is powerful in us we are kept in a lively heavenly frame but as that abateth the Soul swerveth and returneth to vanity and sin We read Acts 16.14 15. that the Lord opened the heart of Lydia so that she attended to the things that were spoken of Paul attention there beareth somewhat a larger sense then we now consider it in namely a deep regard to the doctrine of life yet this Sense of fixedness of spirit cannot be excluded go to God then pray him to keep thy heart together he that hath set bounds to the Sea and can bind up the waves in a heap and stop the Sun in its flight certainly he can fasten and establish thy heart and keep it from running out 2. Meditate on the greatness of him before whom we are 't is of great consequence in duties to consider whom we take to be our party with whom we have to do Heb. 4.13 in the Word God is the party that speaketh to us thou shalt be as my mouth Jer. 15.16 as if God spake by us 2 Cor. 5.20 't is God speaketh and the Heathen King of Moab shewed such reverence that when Ehud said I have a message to thee from God he arose out of his seat Judg. 3.20 so in prayer you have to do with God you do as really minister before him as the Angels that abide in his presence Oh if you could see him that is invisible you would have more reverence * Omnino nos oportet orationis tempore curiam intrare caelestem illam utique curiam in quâ rex regum sedet in stellato solio circumdante eum innumerabili ineffabili beatorum spirituum exercitu ubi ipse qui viderit quia majorem numerum non invenit millia ait millium ministrabant ei decies centena millium assistebant ei quanta ergo cum reverentiâ quanto timore quanta illuc humilitate accedere debet è palude sua procedeus repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majesti gloria in praesentia Angelorum in consilio justorum congregatione assistere poterit vilis homuncio Bernard de quatuor modis orandi A man that is praying or worshipping should behave himself as if he were in Heaven immediatly before God in the middest of all the blessed Angels those ten thousand times ten thousand that stand before God Oh with what reverence with what fear should a poor worm creep into his presence think then of that glorious all-seeing God with whom thou canst converse in thoughts as freely as with men in words he knoweth all that is in thy heart and seeth thee thorough and thorough if you had spoken al those things you have thought upon you would be odious to men if all your blasphemy uncleanness worldly projects were known to those that joyn with us should we be able to hold up our heads for blushing and doth not the Lord see all this could we believe his inspection of the heart there would be a greater awe upon us 3. Mortifie those lusts that are apt to withdraw our minds he that indulgeth any one vile affection will never be able to pray aright every duty will give you experience what corruption to resist what thoughts are we haunted and pestered with when we come to God God requireth Prayer that we may be weary of our lusts and that the trouble that we find from them in holy Exercises may exasperate our Souls against them we are angry with an Importunate beggar that will not be satisfied with any reasonable terms but is alwaies obtruding upon us every experience in this kind should give us an advantage to free our hearts from this disturbance the whole work of Grace tendeth to Prayer and the great Exercise and Imployment of the Spiritual life is watching unto Prayer Ephes 6.18 and that Prayer be not interrupted 1 Pet. 3.2 4. Before the duty there must be an actual preparation or a solemn discharge of all Impediments that we may not bring the World along with us put off thy shoos off thy feet saith God to Moses for the place whereon thou standest is holy ground surely we should put off our carnal distractions when we go about holy duties Gird up the loines of your minds saith the Apostle Peter 1 Pet. 1.13 an allusion to long garments worn in that Country 't is dangerous to come to Prayer with a loose heart My heart is fixed saith David O God my heart is fixed Psal 57.7 that is fitted prepared bended to Gods Worship the Soul must be set put into a dexterous ready posture Claudatur contra adversarium pectus soli Deo pateat ne ad se hostem Dei accedere tempore orationis patiatur Cyp. lib. De Oratione Domini There must be a resolved shutting of the heart against Gods enemy lest he insinuate with us and withdraw our minds 5. Be severe to your purpose and see that you regard nothing but what the duty leadeth you unto 't is the Devils policy to cheâ—t us of the present duty by an unseasonable interposition Sathan beginneth with us in good things that he may draw us to worse what is unseasonable is naught watch against the first diversion how plausible soever 't is an intruding thought that breaketh a rank in this case say as the Spouse Cant. 3. I charge you that you awake not my Beloved till he please such a rigid severity should you use against the starting of the heart if Sathan should at first cast in a thought of blasphemy that would make thee quake and shake therefore he beginneth with plausible thoughts but be careful to observe the first straglings * Est praeterea optimum ad attendendum remedium si imagines rerum irruentes non solum non advertas non excutias non examines sed ita te habeas quasi eas non aspicere digneris nam ipsum ad vertere examinare istas cogitationes evagari est jam adversarius aliquid à nobis extorsit c. Jacobus Alvarez yea be not diverted by thy very strivings against diversions and therefore do not dispute with suggestions but despise them nor stand examining temptations but reject them as blind Bartimeus regarded not the rebukes of the People but cryed the more after Christ or as Travellers do not stand beating back the Dogs that bark at them but hold on their course this is to be religiously obstinate and severe to our purpose Sathan contemned hath the less advantage against you when he is writing images upon the fancy do not vouchsafe to look upon them A Cryer in the Court that is often commanding silence
disturbeth the Court more than they that make the noise So disputing with our distractions increaseth them they are better avoided by a severe contempt 6. Bring with you to every holy Service strong spiritual affections our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set it is the unwilling Servant that is loath to stay long at his work but is soon gone could we bring our selves more delightfully to converse with God our hearts would hold our minds close and we would not straggle so often as we do therefore see you do this or you do nothing I was glad saith David when they said unto me come let us go into the House of the Lord Psal 122.1 Were we of this frame of spirit many directions would not need Now what should hinder us from being thus affected Are not the Ordinances of God the special means of our communion with him And the throne of grace the very porch of heaven Can we be better than in Gods Company pleading with him for our souls good and waiting for his blessing Therefore let us be glad and rejoyce in his presence and you will not easily find such out-strayings of mind and thought 7. Remember the weight and consequence of the duties of Religion that is a cure for slightness you are dealing with God in a Case of life and death and will you not be serious With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned either for the life of another or the inheritance or goods of another * Si cum sublimi homine non dicam pro vita salute nostra sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus corporis aciem defigentes de nutu ejus trepida expectatione pendemus non mediocriter sormidantes ne quid sorte ineptum incongruum verbum misericordiam audientis avertat quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus c. Cassian Col. 23. c 7 and wilt not thou plead earnestly with God when thy soul is in danger when it is a Case of Eternal life and death as all matters that pass between God and us are Certainly if we did consider the weight of the business the heart would be freed from this garish wantonness if Christ had taken thee aside into the Garden as he took Peter James and John and thou hadst seen him praying and trembling under his Agonies thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls though thou hast never so much assurance of the issue for so Christ had the frequent return of Christian duties maketh us to forget the consequence of them In hearing the Word be serious it is your life Deut. 32.46 Hearken unto the words of the Law for this is not a vain thing because it is your life thy everlasting estate is upon tryal and the things that are spoken concern your souls every act of communion with God every participation of his grace hath an influence upon Eternity say therefore as Nehemiah in another case Nehem. 6.3 I am doing a great work I cannot come down Can you have a heart to mind other things when you are about so great a work as the saving of your souls 8. Let every experimental wandring make you more humble and careful If men did lay their wandrings to heart and retract them even every glance with a sigh the mind would not so boldly so constantly digress and step aside all actions displeasing are not done so readily therefore it is good to bewail these distractions do not count them as light things * Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia atque a peccato paene aliena videntur scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissimâ— est Cassian Col. 23. cap 7. Cassianus speaking of these wandring thoughts saith The most that come to worship being involved in greater sins scarce count distraction of thoughts an evil and so the mischief is encreased upon them It is a sad thing to be given up to a vain mind and such a frothy spirit as cannot be serious therefore if we do soundly humble our selves for these offences and they did once become our burden they would not be our practice * Hooker on Acts 2 37. One saith that Huntsmen observe of young dogs that if a fresh game come in view they leave their old sent but if soundly beaten off from it they kindly take to their first pursuit the application is easie did we rate our hearts for this vanity and pray against the sins of our prayers with deep remorse this evill would not be so familiar with us 9. A constant heavenliness and holiness of heart if men were as they should be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 In all manner of conversation In solemn duties good and proper thoughts would be more natural and kindly to us they that live in a constant communion with God do not find it such a tedious business to converse with him if they have any excursion of thoughts it is in their daily work and the offices of the common life which they are ever seasoning with some gracious meditations and short ejaculations When they are in duty they are where they would be constant gravity and seriousness is a great help to them Men allow themselves a lawless liberty in their ordinary conversations and then in Prayer they know not how to gather up their hearts such as men are out of prayer such they will be in prayer We cannot expect that pangs of devotion should come upon us all of a sudden and that when we come reaking from the world we should presently leap into a heavenly frame 10. The next remedy is frequent solemn meditation If the understanding were oftner taken up with the things of God and our thoughts were kept in more frequent exercise they would the better come to hand There is a double advantage comes to us by meditation 1. The soul gets more abundance of heart-warming knowledge and therefore will not be so barren and dry which certainly is a cause of wandring Psal 45.1 My heart inditeth a good matter and then my tongue is as the pen of a ready Writer A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections There is a good treasure within him Mat. 12.35 out of which he may spend freely * Gobbet of Prayer one expresseth it thus He thâ—t hath store of gold and silver in his pocket and but a few Brass farthings will more readily upon every draught come out with gold and silver than brass farthings So he that hath stocked his heart with holy thoughts will not find carnal musings so
the best grains of Corn and then sell the rest sometimes they falsifie their weights Hos 12.7 He is a Merchant the ballances of deceit are in his hand But he who makes Religion his businesse is regulated by it in the Shop he is just in his dealings he dares not hold the Book of God in one hand and false weights in the other he is faithfull to his neighbour and makes as much reckoning of the ten Commandements as of his Creed 4. Religion hath an influence upon his marrying He labours to graft upon a religious stock he is not so ambitious of parentage as piety nor is his care so much to espouse dowry as virtue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys In a word he seeks for a meet help one that may help him up the hill to Heaven this is marrying in the Lord. That marriage indeed is honourable a Heb. 13.6 when the husband is joyned to one who is the Temple of the Holy Ghost 1 Cor. 6.19 Here is the man that makes Religion his businesse who in all his civill transactions is steered and influenced by Religion Religion is the universall ingredient 5. He who makes Religion his businesse is good in his calling and relation relative grace doth much grace Religion I shall suspect his goodnesse who herein is excentricall some will pray Character 5 and discourse well but it appears they never made Religion their businesse but took it up rather for ostentation than as an occupation because they are defective in relative duties they are bad husbands bad children c. If one should draw a picture and leave out the eye it would much eclipse and take from the beauty of the picture to fail in a relation stains the honour of profession He who makes Religion his businesse is like a Star shining in the proper orbe and station wherein God hath set him Character 6 6. He who makes Religion his businesse hath a care of his company he dares not twist into a cord of friend ship with sinners Psal 26.4 I have not sat with vain persons Diamonds will not cement with rubbish 'T is dangerous to intermingle with the wicked least their breath prove infectious Sin is very catching Psal 106.35 36. They were mingled among the heathen and learned their works and served their Idols which were a snare unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus if you mingle bright and rusty armour together the rusty will not be made bright but the bright will be made rusty He who makes Religion his businesse likes not to be near them whose nearnesse sets him further off from God and whose imbraces like those of the Spider are to suck out the precious life The godly man ingrafts into the communion of Saints and hereby as the Siens he partakes of the sap and virtue of their grace he who makes it his businesse to get to Heaven associates only with those who may make him better or whom he may make better Character 7 7. He who makes Religion his businesse keeps his spirituall watch alwayes by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He watcheth his eye Job 31.1 I have made a covenant with mine eyes When Dinah was gadding she was defiled Gen. 34.1 When the eye is gadding by impure glances the heart is defiled 2. He who makes Religion his businesse watcheth his thoughts least they should turn to froth Jer. 4.24 How long shall vain thoughts lodg within thee What a world of sinne is minted in the phancie a child of God sets a spy over his thoughts he summons them in and captivates them to the obedience of Christ 2 Cor. 10.5 3. He who makes Religion his businesse watcheth his passions passion is like gunpowder which the Devill setting on fire blowes up the soul Jonah in a passion quarrels with the Almighty Jonah 4.1 9. He who is devoted to Religion watcheth his passions least the tyde growing high reason should be carried down the stream and be drowned in it 4. He who makes Religion his businesse watcheth his duties Matth. 26.41 Watch and pray First he doth watch in prayer the heart is subject to remisnesse if it be not dead in sinne it will be dead in prayer a Christian watcheth least he should abate his fervour in duty he knows if the strings of his spirituall Violl slacken Col. 3.16 he cannot make melody in his heart to the Lord. Secondly he doth watch after prayer as a man is most carefull of himself when he comes out of an hot bath the pores being then most open and subject to cold so a Christian is most carefull when he comes from an Ordinance least his heart should decoy him into sinne therefore when he hath prayed he sets a watch he deals with his heart as the Jews dealt with Christs sepulchre Matth. 27.66 They made the sepulchre sure sealing the stone and setting a watch A good Christian having been at the word and Sacrament that sealing Ordinance after the sealing he sets a watch 5. He who makes Religion his businesse watcheth his temptations Temptation is the scout the Devill sends out to discover our forces 't is the train he layes to blow up our grace Satan ever lies at the catch he hath his depths Rev. 2.24 his methods Ephes 4.14 his devices 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is continually fishing for our souls and if Satan be angling we had need be wâ—â—ching He who makes Religion his businesse is full of holy excubation he lies sentinell and with the Prophet stands upon his watch-tower Hab. 2.1 Solomon saith of a virtuous woman her candle goes not out by night Prov. 31.18 the good Christian keeps his watch-Candle alwayes burning 8. He who makes Religion his businesse every day casts up his Character 8 accounts to see how things go in his soul Solomon saith know the state of thy flock Prov. 27.23 a man that makes Religion his work Lam. 3.40 Seneca is carefull to know the state of his soul before the Lord brings him to a tryall he brings himself to a tryall he had rather use the looking-glasse of the word to see his own heart than put on the broad spectacles of censure to see anothers fault he playes the Critick upon himself he searcheth what sinne is in his heart unrepented of and having found it out he labours by his tears as by the water of jealousie Numb 5.22 to make the thigh of sinne to rot He searcheth whether he have grace or no and he tryes whether it be genuine or spurious he is as much afraid of painted holinesse as he is of going to a painted Heaven He traverseth things in his soul and will never leave till that question whether he be in the faith be put out of question Here is the man making Religion his businesse 2 Cor. 13.5 he is loath to be a spirituall bankrupt therefore is still calling himself to account and wherein he comes short he gets
mans end be to stop the mouth of natural conscience onely or onely to avoid danger and wrath to come These may be the works of a Saint but yet the ends of an hypocrite And omnis actio nisi modificata à fine suas quas avertere amittit laudes Balaam spake religiously multiplied Altars and Sacrifices but his end was not God but the wages of iniquity Jehu destroyed Ahabs house executed vengeance Gods judgements against that wicked Family resolutely and throughly destroyed Baal c. but his ends were carnal the establishment of the Kingdome to him and his Family Ahab and the Ninivites fasted in sackcloath but it was meerly to avoid the judgement threatned Hos 7.14 The Israelites cried and prayed but they did but howl for corn and wine The Jews in Captivity fasted but did you at all fast to me even to to me saith the Lord. It seems men may pray Zach. 7.5 and yet not cry to the Lord fast and yet not to the Lord. It is the end dignifies or debaseth the action rectifies or adulterates it Look to your ends if you would not be hypocrites If your end be less than God his glory and pleasing of him You are but empty Vines and bring forth fruit to your selves Simplicity in ones ends accompany sincerity in the actions Hos 10.1 2 Cor. 1.12 when not fleshly wisdome but the grace of God carries and governs the action then we may have rejoycing else all may be in hypocrisie Sign 5 5. If thou canst not bring thy heart to suffer for the Name of Christ when thou hast a good Cause and a good Call and amongst the good people of God though thou hear the word and receivest it with joy Mat. 13.21 for a time yet when perscoution ariseth because of the Word by and by thou art offended if there be no more deep rooting of it in thee Luk. 8.13 but in temptation thou fall away it is apparent thy heart is but stony ground and thou art leavened with hypocrisie If your faith cannot bear the trial if it be not furnace faith tryed faith it is not precious faith it is but common faith counterfeit faith it will not be found to praise honour and glory at the appearance of Jesus Christ 1 Pet. 1.7 nay if thou canst not in some cases choose to suffer afflicton with the people of God rather than enjoy the pleasures of sin for a season and esteem the reproach of Christ greater riches than the treasures of Egypt Heb. 11.25 26 27. It is apparent thy faith and thy heart is not right thou hast not a thorough respect to the recompence of reward thou dost not see him that is invisible Mat. 16.24 That man that cannot will not deny himself take up his cross and follow Christ he is not a true Disciple of Christ and in the end will finde that in saving his life he hath lost it Sathan and Antichrist must be overcome by the blood of the Lamb Rev. 12.11 and by the word of the testimony and by not loving our lives to the death c. and he that will not suffer with Christ shall not reign with Christ and if tribulation occasion men to go out from us Rom. 8.17 it is because they were not of us for if they had been of us 1 Joh. 2.19 they would no doubt have continued with us Tribulation is the touchstone it will distinguish sincerity from hypocrisie 1 Cor. 13. and though it is true a hypocrite may sometime suffer yet he that will never suffer must be an hypocrite Rom. 8.17 if we suffer not with him we shall not reign with him 6. If thou imbracest and favourest any iniquity in thy heart if there Sign 6 be any corrupt lust or ungodly way that thou art so wedded to Psal 66.18 that thou canst not wilt not be divorced from but huggest it in thy bosome hidest it pleadest for it though it seem never so harmless and tolerable yet if it be against Gods Law though thou makest many prayers with the Jews and performest many services Isa 1.16 17 18 and doest many things with Herod and hast many glorious and gracious expressions with Baalam yet thou art in the gall of bitterness Mark 6. and bond of iniquity Thy heart is a divided heart Hos 10.2 Jam. 1.6.7 thou art a double unstable person thy prayers will not be regarded and all thy services will be rejected by the All-seeing jealous God before whom all things are open and naked and with whom thou hast to do Heb. 4.13 because if thou regardest iniquity in thy heart the rise and root of all thy duties and performances is but the leaven of the Pharisees which is hypocrisie Me thinks beloved this should startle us and I wish it may if any of you should be prickt at the heart and tremble at this word of God and ask me what shall we do that we may acquit our selves from this leaven of hypocrisie and be saved from the wrath it exposeth us to I should answer 1. Strive to enter in at the strait gate for many will seek Luk. 13.24 but shall not be able that is be very serious and throughly resolved and industrious in a case of this weight and concernment Be diligent that you may be found of him in peace 2 Pet. 3.14 Deut. 32.46 47 Set your heart to these things for it is not a vain thing for you because it is your life c. It is so weighty a business that it is work enough for all your life and it will be your life of consolation from which will flow peace and joy and assurance Make but this out clearly that thou art no hypocrite that hypocrisie is not predominant in thee but that in simplicity and sincerity of heart thou hast thy conversation not with carnal wisdome thou hast then occasion of much rejoycing 2 Cor. 1.12 but if thou art negligent in this thy doubts and fears will hang upon and keep thee low to thy dying day nay it were well if that were all for to be negligent in this business is as good as to do nothing for it is to do nothing to purpose and that is to have all thy work undone and to be undone thy self for ever Most hypocrites did seek to enter in Baalam Herod the five foolish Virgins had they strove they had entred in at the strait Gate Wishings and wouldings and sloathfull desires to heaven will not place you out of danger of hypocrisie for very hypocrites have done as much but striving indeed setting your whole heart to it being very diligent to purge out this leaven Phil. 2.12 working out your salvation with fear and trembling giving all diligence to make your calling and election sure this will place you out of danger 2 Pet. 1.10 11 and give you an abundant entrance into the Kingdome of our Lord. If ever
common modell but suiting the particular occasion now before him He blesseth God for making such an impression upon the hearts of the people as moved them to offer and after this sort to offer so cheerfully so generously from ver 10 to 18. and beseecheth God still to keep their hearts in such a temper to make this holy impression durable and abiding ver 18. O Lord God of Abraham c. keep this for ever in the imaginations c. Where we have the inforcement of the petition and the matter of it It is inforced from the Covenant of God by vertue of which he was the God of Abraham Isaac and Israel and had laid an obligement on himself to have a gracious respect to their posterity hence this expression is frequently used being no small incouragement to the faithfull to pray for Covenant-mercies and to pray in faith The matter of the Petition that which he prayes for is that the effect which his words had upon the people might be durable and continuing that the efficacy thereof might abide upon their souls and every part thereof that it might sink into the depths of their hearts and stick fast there that it might pierce through their fancies and imaginations into their mind and thoughts and through their thoughts into their hearts and affections that the Lord would continue it there and continue it long there even for ever David was apprehensive what a slippery and inconstant thing the heart of man is how like a deceitfull bow to which he elsewhere compares it how apt to slacken on a suddain when it hath been bended to any good inclinations or resolutions by the power of the Word or any other Ordinance What an unhappy womb it is how ordinarily holy motions miscarry before the heart hath gone out its full time with them What danger there was least their righteousnesse which now made such a flourishing appearance might prove like the morning cloud or the early dew And therefore having raised their hearts to so good a posture he takes the best course to fix them there His words having had a powerfull influence upon their souls he useth the best means to render it durable and abiding Hence Observe The people of God should endeavour to keep the influence of the Ordinances abiding upon their souls Doctr. I must not prosecute this Doctrine in the usuall method but mention it only as leading us to the Practical Case at this time to be resolved A conscientious hearer observing what his duty is will be presently inquisitive how he may performe it the duty is made known in the Observation the inquiry is in the Case before us What must be done that the influences of the Ordinances may abide upon us By the Ordinances we understand those principally which are publick the Word Sacraments and Prayer The Text and this exercise leads us to have a more special respect to the Word which we shall a little observe but so as not to exclude the rest By the influence of the Ordinances is ment the effect they have upon us while we are imployed in them their gracious or comforting efficacy that which tends to make our hearts and lives more holy or more comfortable that whereby our souls are quickned strengthned restored or refreshed By its abiding on us understand the continuance of this effect after the duty is done that so the Ordinances of God be not like those humane Ordinances the Apostle speaks of which perish in the using Col. 2.20 22. If you would have it stated clearly and more at large take it thus What course must we take that the gracious and comforting efficacy of publick Ordinances may not onely reach us while we are imployed in them but may continue on us afterwards so as we may walk under the sense and power thereof all along To resolve this without further preamble the course you must take for this purpose lies in the practice of some things and the avoiding of others The things to be practised take notice of in these severals 1. Get new hearts and get them daily more and more renewed an old heart is a heart of stone Ezek. 11.19 and the hardnesse of it is not removed but by degrees Now that which will sink deep into a tender heart a heart of flesh Ezek. 36.26 will glide off from an old heart as water from a stone without leaving any impression and where none is left none can continue The good seed which fell on stony ground it sprang up indeed but it continued not it withered away as soon as it sprang up Luk. 8.6 but they which with an honest and good heart heard the word they kept it and brought forth fruit with patience i. e. with persevarence ver 15. the fruitfull influences of the word abode upon them A good and honest heart not onely hears the word but kesps it not onely brings forth fruit but persists so doing The more tender humble and spirituall the heart is the more spirituall fruit and advantage doth it reap from the Ordinances and the longer doth it continue in possession of those advantages the lesse the soul is renewed the more resistance doth it offer to the Ordinances and the more they are resisted the weaker is their efficacy and the lesse their efficacy is the lesse while doth it continue A heart throughly sanctified is to the Ordinances like tinder which soon takes fire and is apt to keep it till it be forced out whereas a carnall unmortified heart is like green wood whose moistnesse giving check to the activity of the fire is not soon kindled and will soon go out if it be not well lookt too Naturalists observe that transmutation is easie in symbolicall elements such as agree in some prime qualities water is more easily turned into ayr than into fire A holy and spirituall heart will be easily wrought on by holy and spirituall Ordinances for here is an agreement in qualities and the more agreement the lesse opposition and the lesse the opposition is the more easily will it be mastered the power of the Ordinances will more easily both take place and keep possession Holinesse makes the soul both receptive and retentive of holy impressions Make it but your great businesse to grow every day more holy and it will not be so hard a matter to have the Ordinances work effectually on you or to have their efficacy continue with you 2. Labour to be much affected with the Ordinances while you are imployed in them Sleight impressions will be soon worn out and weak influences will quickly spend themselves and vanish If the Ordinances have but little effect upon you while you are under them it is not like to last long for that which is little is near to nothing and that which is so near to it may soon come to nothing It is not enough that your hearts be a little warmed but they must burn within you Luk. 24.32 while Christ is speaking to
both the standing rule of Scripture w Isa 8.20 and Gods extraordinary x Nu. 12 6 7.8 Heb. 1.1 discoveries of himselfe whether by dreams or visions or Prophesies or other Spiritual communications all which thought if they be froÌ„ God they are acording to Scripture y 1 John 4.1 yet the former are afforded upon particular z 2 Chro. 20.14 1 Kin. 13.20 11 Nu. 24. per totuÌ„ Providences and the last are the universal priviledges of particular favourites a 1 Cor. 12.2 3 4. But it is the office of Conscience to apply all these and that it doth by the discourse of a practical Syllogisme b Sayrus clav Reg. l. 1. c. 3 p. 4. e.g. Whosoever believeth c John 3.39 i. e. accepteth of Christ as Lord d 1 Cor. 12.3 and Saviour shall be saved but may the gracious person say I accept of Christ as Lord and Saviour e John â—0 28 Therefore shall I be savâ—d Or thus Whosoever is unfeignedly willing to have his â—â—tions brought to the Scripture touchstone to be tried whether they be riâ—â—â— for the matter and to the Scripture Ballance to be weighed whether 〈◊〉 are weight for the manner his deeds are wrought in God i. e â—he is in a state of Grace he acteth by the gracious assistance of the â—pirit of God f John 3. â—0 21 But may the trembling Soul say I desire nothing more then to bring my selfe and all my actions to a Scripture tryall g Psa 139 23.24 Therefore he may conclude I am in a state of Grace h Psal â—6 1.2 c. Once more Whosoever commiteth sin i. e. maks a trade of Sin is of the Divel i. e. is the Child of the Devil But may every unregenerate Person say k Rom. 6.20 I make a trade of sin i. e. when I am a sinning I am in my Element I am where I would be there is no work so pleasing to me Therefore I am the Child of the Devil l Rom. 6.16 i. e. I am in a estate of Damnation In the major or first proposition you have the dictate m Habitualis cognitio menti impressa varie ab authoribus nur cupatuâ— ut conscientia conscientiae dictamen lex naturalis scintilla rationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Estius in 2. l. Sent. distinct 39. § 2 p. 427. of Conscience i John 3.8 In the minor or second proposition you have the Testimony n conscientia respectu propositionis dicitur lumeÌ„ lex â—espectu assuÌ„ptionis conclusionis testis sed respectu assumptionis aptissimè vocatur index vel liber respectu conclusionis maximè proprié judex Ames de conscien l. 1. c. 1 p. 3. § 9. of Conscience and in the Conclusion you have the judgement of Conscience o Propositionem dictat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumptio per appropriationem vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclusio est ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibidem § â—0 In the first the power of Conscience is very great so great that it can do any thing but make evill good p Ibidem Theses Theol. de Cons p. 44. § 18. for it can make an indifferent action good or evill q 1 Martinus de verb. cons and it can make a good action evill r Martinius de verb. cons therefore in things necessary it doth so bind that noe humane laws can loosen Acts 4.19 vix crediderim apud se fuisse Stapletonom cum hac effutiret Forum conscientiae dixit esse longè majorem partem câ—avium Cham. â— Paustr T. 2. l. 11. c. 9. p. 205. §. 23 and thereupon we are said to be down-right debtors t Rom. 1.14 engaged servants u Rom. 6.16 spirituall bound w Acts 20.22 lovingly constrained x 2. Cor. 5.14 graciously necessitated y 1 Cor. 9.16 Yea in a word we can do no other unless we will offer violence to our Consciences then do what God chargeth upon us as duty z Acts 4.20 Thus far the dictate of Conscience In the Testimony of Conscience Conscience examines sifts and tries our actions this in Scripture is called a returning into a mans own heart a 1 King 8.47 reversi fuerint ad cor suum ex heb a thinking of our ways b Ps 119.59 a speaking to our heart c Hos 7.2 a laying things to heart d Jer. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponens super cor a setting our heart upon a business e Haggi 1.5 there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponite cor vestruÌ„ super vias vestras an examination and trial of our selves f 2 Cor. 13.5 there 's both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q.d. make as strict a scrutiny into your own hearts as the Devil will do when he tempts you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as loth to be mistaken in your graces as a Usurer in his coyn and thence the conclusion is inferred from the premisses according to our apprehension of the rule and account of our actions Yet this is worthy of special observation that though both the premisses be undeniably true yet there 's nothing more ordinary then for not only wicked g Ro. 2.18.21 22. but gracious persons though upon different grounds to deny the conclusion and the truth is without the Spirits assistance by way of conviction to the wicked and relief to the godly neither of them will prove any better Logicians then still to deny the conclusion Graceless persons they will not conclude against themselves For 1. They wil not weigh the cogency of any Scriptural h John 3.20 argument 2. They have suckt in other self flattering conclusions i Deut. 29.19 and 3. they are willing to put a cheat upon themselves k Jam. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsa argumentionè uti subdola supputatione fallere as those in Matth. 7.21 22 23 Brochm in loc so these will not conclude against themselves And on the other hand gracious persons dare not conclude themselves so happy as the Scripture represents them 1. Through the prevalency of temptations l Rev. 12.10 The Devil accuseth them to themselves as well as unto God day and night Satan frights them from their comforts 2. Through the abounding of grace m Psal 126.1 they think 't is too good to be true especially considering 3. their sense of unworthiness n Luke 7.6 9. what they passe a sentence of absolution upon their souls of approbation upon their actions No they dare not Through over modesty they 'l bely the very spirit of grace In short the onely remedy I shall commend to both sorts is this viz. Beg of God to perswade thy heart to close with convincing truth q. d. Lord thou hast told me in thy word that if I come unto Christ I shall in no wise be cast o John 6.37
5. To make us strive to be more spiritual 6. To little lesse then force us to live more upon Christ but you must take the other rule if you would have these benefits 2. Do what possibly you can to get z Vide Bress l. 6. c. 2-5 rid of your scruples but if you cannot get rid of them act against them 'T is not only lawfull but necessary to go against a scrupulous Conscience or you will never have neither grace nor peace Should a Christian forbear praying or receiving the Sacrament every time his scrupulous Conscience tells him he had better wholly omit the duty then perform it in such a manner you would soon find to your sorrow the mischief of your scruples but grace will not leave him to his scrupulous humour Be resolute therefore and tell the Devil that as you do not perform your duty at his command so neither will you omit it at his bidding Do by religious duties as they that are afraid to go by water or to go over a narrow bridg they cease to fear when they have gone often over so by the performance of duties your scrupulous fears will vanish Act against your scruples 1. Positively by disputing them down and opposing their reasons 2. Negatively by slighting of them and not hearkning to them In short In all necessary known duties alwayes do what you can when you can't do what you would VI. The trembling Conscience is that which is disquieted a Dorotheus compares our consciences to those pits that Abraham digged and the Philistines stopped them with earth Gen. 26.50 Ob peccatum ut in aqua caenosa turbida nemo potest in ea vultum suum contemplari B. P. T. 4. p. 769. The trembling Consc and distressed with the apprehended hazard of the Soul's condition that doth nothing but accuse and condemn affright the Soul This of any needs least enlargement for every one that feels it is rhetoricall enough in expressing it There 's a twin-cause of a trembling Conscience viz. Sense of sin b Psalm 51.3 Psalm 40 12. Cause fear of wrath c Psal 38.2 8 Psal 88.3 c. Never sin like mine never heart like mine never case like mine Such are the constant complaints of a troubled spirit I meddle not now with that horrour of Conscience that follows prostigate d Nèmo a se extra se curret nullus sui asylum habet Eus Nieremberg de a t. vol. l. 2. p. 158. wretches I shall speak something of it toward the close nothing now For cure Cuâ—e I can give but hints Never keep the Devils counsell Break through all carnall reasonings to acquaint your selves with some faithfull spirituall Physitian or experienced Christian that may shew you the methods of divine grace and what others e 1 Cor. 10.13 have successfully done that have been just in your condition This premised 1. Notwithstanding yea in the midst of your saddest complaints Blesse God for an awakened conscience while there 's hopes of cure It is a good rule Be not too quick in administring comforts but we cannot be too quick in provoking f Read 1 Thes 5.18 with the verses next before and after to thankefulnesse If you can at present be thankfull that you are out of hell you shall e're long be thankfull for assurance of heaven This rule may seem strange but upon experience it's practice will discover it's excellency 2. Observe 't is Gods usuall method to bring the soul through these perplexities to the most solid spirituall peace Augustine g Instabas tu in occultis meis Domine severa misericordia flagella ingeminans timoris pudoris ne rursus cessarem jaÌ„ penè faciebam non faciebam sentiebam me ab iniquitatibus teneri jactabam voces miserabiles quamdiu quamdiu cras cras quare non modo quare non hac hora finis turpitudinis meae Aug. Conf. l. 9. c. 11 12. excellently expresseth his spirituall conflict how God followed him with severe mercy till he made him instant for thorow-holinesse God kept him trembling that he might leave dallying in soul-concernments Believe it Christian God is now storing thee with experiences which will be a usefull treasury throughout thy life Therefore 3. Do but hold on h 1 Cor. 15 8. Nihil tibi utiliuifâ—re scias quaÌ„ ut cum profunda quadam ac forti resignatione teipsum deo humiliter resignes in omnibus quae tibi evenerint Sive dulcia ea fuerint sive amara sive delectent sive crucient ita ut dicere possis O deus adorande etiamsi in hac viâ—a istaque pressura ad extremum usque judicij diem permanendum mihi foret te tamen haudquaquam deserere vellem sed constanter perpetuóque tibi adhaererem c. Thauler in histor vit p. 16. in the vigorous use of all means of Grace and reckon Gods keeping thee from turning thy back upon his ways when thou hast no comfort in them the secret supports he gives which thou tak'st no notice of count these for evidences that the Spirit is at work in thy heart and for pledges that he will perfect his own work e g. Count thy growing importunity in prayer or sorrowful complaint for the want of it a gracious answer of that prayer which thou thinkst is disregarded Count thy watching for a word to direct and support thee a notable efficacy of that word which thou countest doth thee no good Count thy restless dissatisfaction with every thing on this side God to be a love-token from God to assure thee that God will be thy satisfying portion and in the interim aske those well-grown christians that are now in the spiritually-sensible embraces of divine love whether they are not glad that God formerly took that course with them which he now takes with thee to bring them to these joyes Be encouraged therefore though thou hast a sorrowfull i Psal 126.5 6. seed-time thou shalt have a joyfull harvest Thus having spoken of those kinds of Conscience that are either evill or troublesome and how to cure them I now come to those desirable kinds of Conscience that next to Deity and heavenly Glory admit no hyperbole in their commendation viz. the good honest Conscience and the good peaceable Conscience and how to obtain them VII That Conscience is good in respect of its integrity The good honest Consc which gives a right judgement of every thing according to the word of God I grant that the law of Nature binds k Rom. 2.14 Ecclesiastical laws binde l Mat. 23.2 3. and Politicall laws binde m Rom. 13.5 but the Word of God is the principall rule n Norma principalissima c. Konig p. 3 4. which precisely binds the conscience in regard of it's Author o James 4.12 There is one law-giver who is able to save and to destroy Feare p Mat. 10.28 not them
should do it with our might Eccles 9.10 that is with our whole might God must have the heart the whole heart and the fervency of it Rom. 12.11 Be fervent in spirit serving the Lord lasiness and luke-warmness will not promote the work fervour and diligence may further it much see Prov. 2.3 4 5 6. and remember what the Lord Christ hath said Ask and ye shall have seek and ye shall find knok and it shall be opened unto you How may beloved Lusts be discovered and Mortified MAT. 5.29 30. And if thy right eye offend thee pluck it out and cast it from thee for is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell MY Text is a part of Christs Sermon on the Mount I shall not hold you long in the Context or portall but onely passe through unto the words that I have read In the verse before our Saviour tells us that Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart This was spoken in opposition to the Scribes Pharisees and may be urged against many carnal Protestants that have but grosse conceits concerning the Law of God and in particular that the outward act of uncleannesse onely is the breach of the seventh Commandement Thou shalt not commot adultery Now our Saviour corrects this mistake That whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart not will do it but he hath done it already there is a speedy passage from the eye to the heart And because the eye and the hand are many times used as principal incitements to this sin our Saviour gives his Disciples and us this serious and holy advice in the words that I have read If thy right eye offend thee pluck it out and cast it from thee c. The words contain a double Exhortation together with a double Reason and enforcement 1. A double Exhortation if thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee 2. A double Reason and Enforcement For it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell and so again ver 30. In the handling of these words I shall first speak to them by way of Explication and then by way of Observation 1. For the Explication of them I would entreat you to take into your thoughts these particulars 1 We must enquire into the meaning of these two expressions the right eye and the right hand most Expositors by far carry it that these words are to be expounded improperly and figuratively and here I shall not acquaint you how Popists Writers abound in their own sense concerning these words there are sweet truths that kindly and freely without straining may be deduced from this Scripture like the Bee I would not tear the flower I light on There are two Interpretations given of this place that I shall take notice of 1. There are some that by right eye and right hand understand our neerest and dearest comforts which we have in this world which must be parted with for Christs sake yet not absolutely but upon this consideration if they offend If thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee Now this is bona expositio a good Exposition as our Divines distinguish but not recta Expositio a right Exposition agreeable to the analogy of faith but not sutable to the scope and design of our Saviour in this place Therefore 2. There are others that by right eye and right hand understand beloved lusts as hard to be parted with as right hands or right eyes our Saviour mentions the right eye and the right hand because they are most prized as having more then ordinary of spirits and natural heat and so more fit for action I am sure this may be said concerning the right hand Indeed I conceive it an hard matter to prove that by divine appointment one hand should be more useful then the other but as God hath given us two eyes and two ears so two hands to use both indifferently and that if need required the one might supply the loss of the other if any methinks the left hand should be preferred because it is neerest the heart the fountain of life and activity but Christ takes them as he finds them as he doth in many other cases and as we have ordered the matter the right hand is more active and strong then the other and so more precious but to our purpose Some I say by the right eye and the right hand understand our beloved lusts it is the usage of the Spirit of God in the Scriptures in a figurative way to express corruption by the parts and members of our bodies so St. Paul Rom. 7.23 I see another law in my members Rom. 7.23 warring against the law of my mind and bringing me into captivity to the law of sin which is in my members and the same Apostle Col. 3.5 Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection c. as the members of the natural body need castigation 1 Cor. 9.27 1 Cor. 9.27 I keep under my body and bring it into subjection so the members of the sinful body need mortification and here in the Text sin is expressed by the right eye and the right hand 2. If thy right eye offend thee in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandalize thee hinder thee in a way of duty for you must note that obedience and holiness is often in Scripture represented unto us by a way to give you one place for all Psal 119.1 Psa 119.1 Blessed are the undefiled in the way who walk in the law of the Lord and men are said to be offended when something causes them to stumble or fall in this way Sâ—n is as it were a block or a stone at which men stumble and fall let him which thinketh he standeth take heed lest he fall 3. Pluck it out and cast it from thee cut it off and cast it from thee a Metaphor taken from Chirurgions whose manner it is when the whole body is endangered by any part to cut it off ne pars sincera trahatur but before I leave these expressions take notice of the Emphasis that is in them in these particulars 1. T is not said suffer thy right eye to be plucked out or thy right hand to be cut off but thou thy self pluck it
Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By this his desire wee are to understand a marvellous strong intention of spirit Hâ—sych and an earnest study and indeavour after accomplishment Hesychius expounds the term by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will desire wish love and delight in the work Hee wills it not onely as a possible atchievement but as amiable hee endeavours to compass it by all good means because he proposes so desireable an end The sincerity of our desires in obtaining of possible designs is manifested by our diligent endeavours in the use of proper waies to effect them Aristot Rhet. l. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the most part saies the Philosopher no man delights in or hankers after impossibilities No rational man certainly And therefore wee are to conceive that our Apostle doth here under his importunate desires couch and imply all holy means to accomplish his end Upon which account hee presently subjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his prayer to God for that purpose of which afterwards Onely at present observe from the connexion of his prayers to his hearty desires That lively are those prayers which flow from the heart Note Most harmonious in the ears of God are those groans that mount up to Heaven upon the wings of ardent emanations out of the depth of our hearts Suspiria è sulco pectoris ducta When the words of our petitions ascend warm and reeking out of our bowels when every expression is dipt in our heart blood 2. The persons that were the subject of his prayers and desires For Israel And here it is considerable in what relation Israel stood to the blessed Apostle Rom. 9.3 Rom. 11.1 Phil. 3.5 Act. 23.6 They were his Brethren his Kinsmen according to the Flesh For I also saith Paul am an Israelite of the seed of Abraham of the Tribe of Benjamin In another place hee acquaints us that hee was circumcised the eighth day of the stock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews i. e. both by Father and Mother as touching the Law a Pharisee It appears thence 2 Cor. â—1 22 that the Israelites were his kindred his own dear and near relations remaining for the most part in a state of ignorance as to the Messiah and of alienation and estrangement from the Covenant of Grace and the mystery of the Promise through Faith in the blood of a Mediator For these it is that our Apostle groans for these hee is so ardent in prayer for these hee pours out such earnest petitions to the Father 3. The great scope and design of the Apostle for his kindred and relations according to the flesh in all his desires endeavours prayers was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might bee saved The earnest sollicitude of his Spirit the fervent petitions poured out into the Divine bosome did all combine in this that his natural might become spiritual relations that his kindred of the Tribe of Benjamin might through union to Christ be allied to him in the Tribe of Judah What is natural to animals and plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thirst after an impression of their own likeness upon another Arist Pol. l. 1. c. 1. Is much more longed for by Saints that others might be holy and happy as well as themselves but especially such as are nearest to them by the bonds of nature Holy Paul doth not press after outward injoyments as health strength riches power or dominion in the world that Israel might have prosperity and plenty in their Streets and Pallaces or that the Kingdome should bee restored to them from the Romans Not the great things of the Earth but the greater of Heaven This his soul travels with that Christ might bee formed in them and dwell in their hearts by Faith that so Israel might bee saved 4. In these words wee may observe likewise the kind compellation wherewith our Apostle doth salute the saints at Rome to whom hee wrote this Epistle by the name of Brethren Now though hee wrote to the Gentiles yet hee lets them know that his bowels did yern over his poor kindred that they also might bee saved The Reason why in this letter to the Romans he doth so pathetically mention these his desires with such strong and vehement asseverations is because there were great numbers of the Jews at Rome and principally of he two Tribes that returned out of the Babylonian captivity who after the wars of Pompey and other Roman Generals and Captain in Judea were very many of them transplanted into Italy Which is not onely attested by Civil and Ecclesiastical Historians but also by Scripture it self declaring that there was a solemn Convocation of the Jews assembled by Paul at his arrival Act. 2â— 17 c. To whom the Apostle did first preach the Gospel and related the story of his coming to that Imperial City by reason of his appeal to Caesar From all these parts laid down together there result this Doctrinal Conclusion Observ That to endeavour the conversion and salvation of our near relations is a most important duty The president and example of our holy Apostle compared with and confirmed by other Scriptures will notably evince the truth of this assertion 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall One great end why God bestows the graces of his Spirit upon us is that wee should spend the savour thereof upon others Our discourse must hee seasoned with the salt of grace Col. 4.6 Ephes 4.29 that it may minister edification to others Our speech should never overflow in abundance but like the waters of Nilus to render the neighbouring Plantations fruitful Grace is sometimes compared to Light by reason of its diffusive nature that our shining conversations night illustrate others in the paths of Truth and Holiness Cant. 1.12 Prov. 27.9 John 12.3 Sometimes Grace is likened to Spikenard to perfumed ointment which must not bee shut up in a box though of purest Alabaster but opened that the whole house may bee filled with the fragrant odour thereof Psal 133.2 To Oil to the costly sacred Oil that ran down not onely upon the beard of Aaron but to the skirts of his garments To Talents which must bee industriously traded with and not laid up in napkins To Dews Showers Waters because of their fructifying virtue 1 Thes 5.11 Rom. 14.19 Heb. 3.13 Col. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 18.30 Heb. 10.24 To a generative Principle because of it's begetting power and influence Wee are therefore commanded exhorted directed to edifie one another to exhort one another to admonish one another to turn one another as that phrase in Ezekiel seems to import converti facite and make others to bee converted as well as our selves to provoke one another to love and to good works When converted wee are injoyned to strengthen our Brethren that wee may save
〈◊〉 brief and compendious So much more for youth Long Orations burden their small memories too much and through such imprudence may occasion the loathing of spiritual Manna considering their being yet in the state of nature As Physicians in their diaeretical precepts prescribe to children little and often so must we deal with beginners in the things of God A young plant may quickly be over-glutted with manure and rotted with too much watering Weak eyes newly opened from sleep cannot bear the glaring windows Isa 28.20 scarce a Candle at the first Line upon line and precept upon precept here a little and there a little You must drive the little ones as Jacob did Gen. 33.13 very gently towards Canaan Entertain their tender attentions with discourses of Gods infinite greatness and amiable goodness of the glories of Heaven of the torments of Hell Things that affect the senses must be spiritualized to them catch their affections by a holy craft Deal as much in similitudes as thou canst If you be together in a garden draw some sweet and heavenly discourse out of the beautiful flowers If by a river side treat of the water of life and the rivers of pleasure that are at Gods right hand If in a field of Corn speak of the nourishâ—ng quality of the bread of life If you see birds flying in the air or hear them singing in the woods teach them the all-wise providence of God that gives them their meat in due season If thou lookest up to the Sun Moon and Stars tell them they are but the shining spangles of the out-houses of Heaven oh then what glory is there within If thou seest a Rainbow to diaper some waterish cloud talk of the Covenant of God These and many more may be like so many golden links drawing divine things into their memories Hos 12.10 I have used simâ—litudes by my servants the Prophets saith God Moreover let young ones read and learn by heart some portions of the Historical books of holy Scripture But above all the best way of institution especially as to the younger sort may be performed by Catechisms Plat-forms of sound words 2 Tim. 1.13 by Question and Answer in a short compendious method whose terms being clear and distinct might be phrased out of holy Scripture and fitted to their capacities by a plain though solid stile and to their memories by brief expressions Obj. But some may object that children not well understanding what they repeat do but prophane the Name of God Answ To this I answer That our reasonings ought not to countermand or contradict Divine Injunctions Wee are commanded by God in the Book of Deuteronomy Deut. 6.7 Prov. 22. to whet the Law upon our Children Train up a childe in the way hee should go and when hee is old hee will not depart from it By the bending of young trees and putting young fruit into glasses you may form them into what shape you please The Apostle commends the president of Timothy to the whole Christian world 2 Tim. 3.15 Jer. 1.5 Luk. 1.41 44. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a little sucking childe as the word imports hee had known the holy Scriptures Some children have been sanctified from the birth as is evident in Jeremy and John Baptist Now wee being ignorant who are under the election of God must use the means to all especially such as are under the faederal stipulation between God and us such as are the children of beleeving Parents They are commanded to remember their Creator in the daies of their youth Eccles 12.1 And who should make such impressions of God upon their hearts but those that are over them by Divine Appointment who ought to bring them up in the nurture and admonition of the Lord. Ephes 6.4 As Seals are to be imprinted upon the wax while it is tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so teaching and instruction will best fix upon their minds while yet they are children Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. So soon as ever reason begins to sprout forth yea as soon as they are drawn from the breasts Isa 28.9 begin to season younglings with the sense of Gods Maâ—esty and Mercy Gardiners begin to graft so soon as ever the sap begins to arise in the spring and the bud of the stock to swell and inlarge Colts must be backt before their mettle grows too high and Heifers must be used to the yoak before they attain to their full strength or else they will prove unserviceable God commanded in the old Law more Lambs Kids and Bullocks young Turtles and Pidgeons to bee offered upon his Altar than those of elder growth Levit. 2.14 first-fruits and green-corn must be presented to the Lord. To intimate the dedication of our children those reasonable Sacrifices unto the Temple and service of God while they are young and tender Rom. 11.1 The sooner you sow the sooner you may reap Sow thy seed in the morning Eccles 11.9 saies Solomon The benefit of timely instruction is scarce imaginable But I come to the third 3. Add to thine Instructions preceptive Injunctions lay it as a charge upon their souls in the Name of God that they hearken to and obey thine Institutions Every house is under a kinde of Kingly Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l. 1. c. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Ruler gives Laws to wife and children An instance wee have in the case of Solomon Prov. 4.30 4. who acquaints us that hee was his Fathers Son tender and onely beloved in the sight of his Mother Hee taught mee also and said unto mee Let thine heart retain my words keep my Commandements and live When David was ready to dye Solomon 1 Chron. 22.5 29.1 1 Chron. 28.9 c. 1 King 2.1 the text saies was Yet young and tender and notwithstanding that his Father instructs him in many grave and excellent lessons and in the Book of Kings 't is remarkable that when Davids decease drew nigh hee charged Solomon his Son saying c. Now when Solomon came to the Crown hee was but eighteen years old or nineteen at the most Usser annal pt 1. p. 56. as the learned seem to evince from several passages of Davids Reign Rawleigh hist pt l 2. c. 18. ss 4. How young then was hee when his Father David and his Mother Bathshebah began to instruct him and lay their preceptive charge upon him This charging of obedience upon young ones is like the tying and claying on of the graft upon the stock Senâ—c Epist 38. Non multis opus est sed efficacibus efficacious words rather than many are to bee sought studied and used Nay women have both president and precept also for this work as who do move frequently converse with their children in their tender age Wee have an excellent example in Bathshebah teaching her Son P ov 1.8
discourse by some sweet and heavenly diversions 2. Mannage your Reproofs with great prudence and discretion Thou shalt not hate thy â—rother in thy heart Rev. 19.17 thou shalt in any wise rebuke thy neighbour and not suffer sin upon him I might here divert unto a case almost co-incident and that is Quest When is it our duty to reprove such as wee see and hear committing of sin as wee pass by in the streets Answ This being the business of another subject I shall onely say thus much that if thou perceivest them by their haughty and scornful carriage to be such as will kick at rebuke Prov. 9.8 thou hast a Rule from Solomon Reprove not a scorner lest hee hate thee When by the wisest conjecture that thou canst make he is like to shew the properties of a brutish Mat. 7.6 swinish nature Cast not thy Pearls before Swine lest they trample them under their feet and turn again and rent you But if he be a person likely to receive impressions and particularly if it be a trespass against thy self go tell him his fault between thee and him alone if he shall hear thee Mat. 18.17 thou hast gained thy Brother Debate thy cause with thy neighbour himself Prov. 25.9 I have known admirable success in this case But in all such cases observe these three directions Prov. 25.11 Diog. Laert. in Arcesilao 1. Time your Reproofs seasonably words spoken in season are like Apples of gold in pictures of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very point saies an antient is proper to a Philosopher to understand the season of all things I may say 't is much more the excellency of a Christian to feel the pulse of the soul and hit the disease in the very joynt as 't is reported of Galen that when Antoninus laboured under a distemper others not being able to declare where it lay this Physician by his expertness in the evidence of symptomes pronounced that his stomach was vexed with crudities and indigestion Castellan de vit medic p. 117. the Emperour cried out three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's it that very thing is it which thou hast spoken As to our purposes it is adviseable sometimes not presently and immediately to fall bluntly upon the work lest thou thy self shouldest be in a passion Yet stay not too long lest thy holy zeal be cooled and both thou and hee forget or dissemble the Circumstances whereby Reproof might be the better fixed A seasonable time to intermeddle in these cases may be when a friend is under the holy hand of God in any affliction particularly in a sick-bed That time which is fit for bodily may be much more fit for soul-physick When thoughts of mortality and the leaving of all outward enjoyments do prepare and meliorate the way for spiritual impressions 2. Mix thy Reproofs with meek and gentle expressions Every Reproof should be like the Syrupus Acetosus of Physicians the Syrup of Vineger that carries with it a grateful sharpness Take heed thou go not to this work vested in thine own anger for though there may be in thee some holy zeal yet take heed of mingling too much of kitchen-fire Meek Reproofs are like Tents dipt in the balm of Gilead that both search and cure the wound together Let the Righteous smite mee Psal 141.5 saies David and it shall be a kindness and let hâ—m reprove mee it shall bee an excellent oyl which shall not break my head Such are the Disciples of the good Samaritan who poured in Wine as an abstersive Luke 10.34 and Oil as a suppling incarnative into the wound Such are the children of that prudent Matron who opened her mouth in wisdome Prov. 31.26 and in whose tongue was the Law of kindness And yet friends if wee be over-gentle the core of the wound will remain The Chyrurgian who hath taught his fingers too much tenderness and not willing to put his patient to pain may through cruel kindness occasion distorted limbs and lameness all a mans life Corrosives are as necessary as glutinous plaisters to eat down the proud flesh of our sinful sores Ely's sinful mildness procured the sharp sword of the Philistines to cut off his Sons and occasioned such dismal events that broke his own heart and his neck too In many Chymical operations Salt is a most necessary ingredient and causes things to ferment without the salt of Reproof in its due proportion bare words of advice will seldome work The temper of the person must be wisely considered In some too milde expressions lull them asleep in sin No great matter may they think which extorts but such gentle reflections In others that are quick and apprehensive Soft words do pacifie wrath Prov 15.1 Such as are of cholerick tempers whose gall doth much overflow their intestines Physicians are more careful of their Cholagôga of such ingredients in their purges that may exonerate and not augment their choler In all thy spiritual Physick labour to clear it up that thou givest no potion but what may tend to the health of his soul 3. Be sure thou be unblameable as to that which thou reprovest in another If thou doest the same things Rom. 2.1 for which thou rebukest thy Brother thou art inexcusable for wherein thou judgest another thou condemnest thy self Hee may well retort the Proverb upon thee Physician heal thy self Cast out first the beam in thine own eye Luke 6.42 and then shalt thou see clearly to pull out the mote that is in thy Brothers eye This is the first and principal work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade thy self Arrian in Epictet l. 4. c. 6. Dost thou attempt to perswade others to that whereunto thou art not arrived thy self O vain man who will beleeve that thou art in good earnest that thou doest indeed abhor Idols Rom. 2. when as thou committest Sacriledge Obj. But some may object Shall wee never reprove others in any case till wee are clear our selves then who can perform this duty Answ I answer as to scandalous sins and such as grosly foul the conversation James 1.27 a man through grace may keep himself unspotted from the world But in matters of infirmity who can say that his heart or his life is free and clean In the former when thou hast washed thy hands in innocency then mayest thou deal with thy Brother In the latter James 3.2 since in many things wee offend all involve thy self in the same Reproof and it may be digested the more kindly I come now to the third and last branch of the Question and that is Quest 3. How wee shall deal with Superiours in case such are in the state of nature by what means wee may most effectually promote their conversion 1. Here I might inlarge by way of preface to shew that it is lawful in some cases for Inferiors to deal with Superiors though it be the
affections indeed most times are first wrought upon we are so sensual by nature When thou art once gotten into their hearts then press them with weighty Arguments drawn out of Scripture argue with them about the folly of sin See how Job handles the matter with his wife about murmuring and impatience against God Iâ—b 2.10 What shall wee receive good at the haâ—d of God and not evil Let them know that all the waies of God are pleasant waies and all his paths are peace Prov. 3.17 That the path to Heaven is a most sweet path to walk in Shew them the beauty of Christ the glory of Christ draw aside the curtain and unvail the mysteries of free-grace before their eyes Let them behold the Image of that blessed Saviour pourtrayed in Scripture As the Spouse did to the Daughters of Jerusalem run over all the excellencies of Christ and then conclude Hee is alâ—ogether lovely This is my Beloved Cant. 5.16 and this is my Friend O Daughters of Jerusalem Tell them what experience you had of the blindness nakedness miserableness of your own condition formerly when you were as they are now that you then thought of Religion as they do that it was but a peevish foolish unnecessary strictness Tell them how the case is mended with you how admirably through mercy 't is altered 3. Let your conversation be very exemplary so that what you perswade may be strongly confirmed by your own Example Both vice and vertue are learned by Presidents Alexander in his manners and gate did imitate his Master Leonides as long as he lived Hieron ad Laet. p. 56 57. Nihil in te in patre suo videat quod si fecerit peccet Let thy childe behold nothing in thy walking which if followed may prove sinful Be an example to others of holiness Id. P. 101. that they may not offend by the authority of thy Name Though thy precepts be short and concise let thine actions exemplifying those precepts be constant and perpetual Max. Tyr. dess 15. Deny your selves sometimes in the injoyment of lawful things which may not be expedient before Carnal Relations when you are upon this work Let Wives saies the Apostle Peter 1 Pet. 3.1 2. win their husbands by their holy conversation Walk so meekly so obediently so winningly by an amiable deportment that a wicked drunken husband may see the picture of grace in the life of a wife and may be forced to confess that grace of a truth dwelleth in her 1 Cor 7.16 Many times the unbeleeving husband may be saved even in this sense by the beleeving wife vice versâ David profest that he would walk in his house with a perfect heart Psal 101.2 As the water follows the finger in the Clay so may thy example lead them on to the things of God There is a secret reverence and awe upon the hearts of others when any in the family do walk worthy of the Gospel unto all well pleasing Fourthly and lastly After thou hast used all these fore-mentioned directions which lye couched in the bowels of these words in the Text my hearts desire is that Israel may hee saved For if he did heartily desire their good as he profest then he would use all good means proper and proportionable to that end But then hee adds his prayer to God for the same purpose and so must thou follow the example of our holy Apostle Alas all thy instructions without prayer will do no good Go to God to sanctifie all and to perswade their souls that you have a most single and sincere aim at their everlasting salvation Pray apart for them and if the condition of thy Relations will admit pray with them and therein couch some sweet reflections upon their souls Elijah when he was in prayer with company cries out 1 King 18.37 O Lord hear mee that this people may know that thou art the Lord God Joh. 17.20 18.1 Our blessed Lord also in that heavenly prayer to the Father makes most sweet and ardent mention of his Disciples who were present with him Job 1.5 Job he sacrificed for his children he sent for them and sanctified them and offered burnt offerings according to the number of them all To teach us to pray for children distinctly one by one Abraham he begs of God Gen. 17.18 Prov. 31.2 Oh that Ishmael might live in thy sight and Bathshebah shee calls Solomon the Son of her vows Austin was the childe of Monica's prayers and tears Ask counsel of God as Manoah did Iudg. 13.8 that he would be pleased to teach you what you must do with your children Beg of God wisdome and direction that he would order providential seasons for their good let that be your great request in secret Oh that such a childe such a servant might be pull'd as a firebrand out of the fire Iude 23. and brought home to God Should ye have the wisdome of Angels if God do not come in to your help all your labour will be in vain Cry out with the poor man in the Gospel Lord have mercy on my Son Mat. 17.15 for he is sore vexed for oft-times he falleth into the fire and oft into the water sometimes into one sin sometimes into another whereby his soul incurs fearful and terrible dangers Commend thy childe to God whom thou hast begotten to death and damnation unless wonderful mercy interpose it self Sprinkle him with the holy water of melting tears beg of God that he may be delivered from the wrath to come by his Almighty Arm. Petition earnestly for the pardon of those sins for the rooting out that spiritual wickedness which thou hast been the means to propagate Pray it out fast it out weep it out before God Such Devils go not out without fasting and prayer Now I shall make some brief Application of the whole and so conclude Use 1. In the first place hence we learn the diffusive nature of holiness 2 King 4.3 it is like the widows Oil that filled all the vessels of her neighbours He that is holy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto God himself for communicatâ—veness as well as for purity in his small degree and measure The language of a Saint is Come let us sing praise Psal 95.1 2. let us come before his presence with thanksgiving Come yee Isa 2.3 and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his waies c. Use 2. To reprove such as do not perform their utmost that do not improve their skill and endeavour to the height in this excellent work Every childe is born an heir of Hell and wilt thou use no means to deliver his soul from death and to pull him out of the jaws of the Devil Oh thou ungodly Father that like Gallio takest no care in this matter God will require the blood
of means directed by God is a hopeful sign of mercy intended where God chuseth to the end he ordains to the means He hath chosen us to be holy that we might be glorious Ephes 1.4 11. However God deal with you in that particular request yet be sure your care and pains will not lose a signal reward your prayers shall return into your own bosome and I tell thee God watcheth over such a family in a way of mercy and peace His eye of grace is toward thee his holy hand will uphold thee his heart will bless thee Unto his good pleasure commit thy self and wait the successe go on and prosper thou blessed of the Lord. What are the Characters of a Souls sincere Love to Christ and how may that love to him be kindled and inflamed EPHESIANS 6.24 Grace bee with all Them that love our Lord Jesus Christ in sincerity THese words may well be treated on without much Preface Rom. 16.24 1. Cor. 16.23 24. 2 Ep. 13.14 Gal. 6.18 there being nothing in them which speaks any dependance upon or connexion with any thing that went before Some form of Benediction we finde used by this Great Apostle at the conclusion of every Epistle and accordingly having driven his excellent design in this to the Church of Ephesus to a full period or issue hee first makes an affectionate address to God and to the Mediator in their behalf v. 23. Grace be to the Brethren and love with Faith from God the Father and the Lord Jesus Christ and then leaves his Apostolical Benediction upon them v. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Or The blessing of the Eternal God be upon all the sincere-hearted Christians amongst you for so I look upon the latter words of the verse as a Periphrasis of all real Christians Love to Christ being as essential to the Christian as the Rational Soul is to the man The only difficulty in the words that will require our stay is to inquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sincerity some refer it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace mentioned at the beginning of the verse as if it had been read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Incorruption or to bring them to eternal life or until they come to a state of Immortality So many of the Antients and of the Modern Interpreters Beza Tremellâ—us and others Others read it in Conjunction with the love of the Lord Jesus Christ making it a qualification or a discriminating note of that love which is sound real and sincere from that which is but pretended counterfeit and easie to bee corrupted by every difficulty and temptation And accordingly they translate some in incorruptione others absque a third sort amare non vitiato nec culpato All to the same sense with our English Translation In Sincerity There are others who consider this phrase apart by it self some explaining it by purity of heart and conversation others as denoting thereby the duration of love tam prosperis quam adversis or both in good and bad times Piscator makes it a distinct branch of the Apostles Prayer as if hee had said Grace bee with all them c. and life eternal Taking no notice of the Preposition that is added and varies the Construction 'T is the conjecture of a Learned Divine That the Apostle in adding this clause hath some reflection on the Gnosticks who had mingled themselves with the Christians of Ephesus And were whatever they pretended neither pure in their love to Christ having mixed his Doctrine with abominable corruptions nor yet sincere and lasting therein being ready upon every blast of persecution that did arise to deny him and Apostatize from him I shall for the present with Musculus leave the matter indifferent not only which of the two first but of all the other fore-mentioned Opinions is fixed upon finding no cause so far as concerns my present purpose to be peremptory in either The Apostle doubtless meaning none else by lovers of Christ but such whose hearts were sincerely and intirely affected to him whether hee intended to characterize them any further by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no which I presume 1 Cor. 16.22 Joh. 14.15 23. 21.15 17. 1 Pet. 1.8 might easily be manifested from other parallel places where this grace is mentioned and understood properly having no additional qualification made thereto and from the design of the words themselves for certainly he would not so solemnly have intitled the rotten-hearted Hypocrites that did only pretend love to Christ unto the Benediction of the great and blessed God And if that stand good wee have enough for our purpose and more need not bee contended for Let this suffice then for their meaning The subject matter of them whether you look to the first clause or the last is very Noble and might well deserve a large consideration but I am confined to this single use of them which is to make them the Foundation of these two cases of Conscience What are the genuine Characters of a Souls sincere love to Christ And how may that love to him bee kindled and inflamed And there are but two or three things that I desire to suggest and then wee shall immediately begin to treat upon them in their order 1. Let it be considered that there is a vast difference between these cases and such others as do refer only to lower duties When we inquire after the sincerity of our love to Christ. It 's all one as if we were upon the search whether we are Christians yea or not And whether consequently our portion doth lye in the Divine Promises or Threatnings And what is our immediate duty that all other set aside we must attend unto And again when wee seek for directions to help us unto the love of Christ our inquiry is not how wee may order this or that inferiour action but how wee may attain to saving Religion and Christianity How wee may escape the great damning sin of the world and intitle our selves to the love of God and Christ and to all the rare priviledges which belong to the Communion of Saints In a word to the Grace of God here and to Eternal Life hereafter See 1 Cor. 2.9 James 1.12 2.5 John 14.21.23 2. Let it be considered that it is not the distinct resolution of these cases that will be of final advantage to any person unless there be added to the former an impartial soul-searching examination of themselves and to the latter as the case shall require a conscientious practice The resolutions given to cases of conscience about the right performance of duties being nothing else but the bare providing the food or physick And again the discoveries of mens states thereby being but the presenting looking-glasses to them neither of which are effectual or do any good but to such as faithfully use them 3. Let mee humbly minde you that the
beleeve it Thâ—se things considered I dare boldly tell thee that thou canst not love in sincerity but together therewith thou wilt be under a holy rapture of Admiration and together with thy love thy Admiration will be alwaâ—es increasing Cant. 2.3 2. Sweet and refreshing delighting 'T is a delighting rejoycing love love saith Aquinas est complacentia amantis in amato is the rest and satisfaction of the soul in the Object loved the nature of love lies much in delight Thou canst not Christian love thy Lord but thou wilt finde thy heart even ravished with delight in him as being one in whom the fulness of the God head dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 or personally non per efficaciâ—m solum â—upassistentiam sed per Unionem Hypostaticum or not vertually or only in a way of external help and assistance and being also one that had such an Unction of the Spirit upon him Cap. 〈…〉 that hath fully fitted him for the delight of thy soul And hence it is that wee finde the Spouse in the Book of Canticles so often letting forth her heart in holy delight to her Beloved as is manifest by her many loving compellations and several other expressions Hee shall lye all night betwixt my breasts Cant. 1.13 too large and many to be mentioned here and therefore I refer you to the Book it self 3. Ingenious gratitude thankfulness 'T is a grateful and thankful love as that which is begotten in the soul by the sense of Christs unspeakable goodness and condescension and which is also ever after fed and maintained thereby Now the condescension of Christ lies in three things 1. In his voluntary undertaking the work of Reconciliation and Mediation with God for persons so unworthy Rom. 5.8 Heb. 2.16 Hee took not on him the nature of Angels but the seed of Abraham it was the cause of sinners which this great Lord undertook to plead 2 In his unwearied diligence and invincible patience in fulfilling the severe Law of Redemption which hee had submitted to Though the injury that was done him by man was so great and manifest and the terrour of the Lord against him also so severe and unspeakable yet hee opened not his mouth but was dumb even as a Lamb at the slaughter and as a Sheep under the hands of the Shearers Isa 53.7 Mat. 11.30 Rom. 10.8 9 10. Isa 1.16.17 18 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men upon such easie Terms bidding us do nothing else but turn to God by Repentance and Self-denial and beleeve in himself and then what ever our sins had been all the advantages merited by his death should be made over to us Now when all these are considered as by every soul that sincerely loves him more or less they are do they not sweetly affect with thankfulness as well as love Christian canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby wilt thou think one single and separate affection enough for him or rather will not thy heart empty it self into the bosome of the Lord with love and thankfulness boâ—h at once and each of them contending which shall out-do the other 4. Supporting hope and confidence 'T is a hoping and confiding love 'T is not a languishing affection but that which brings life into the soul from the fulness of that Christ it feeds upon 1 Ioh. 4 17. Perfect love saith the Apostle casteth out fear There will not be so much as the shadow of fear upon the soul when this affection is ripened into perfect fruition And in the mean time as the degrees of it do increase so is the soul heightened in its hopes and tramples upon its former jealousies fears and discouragements And to this sense some interpret those words Rom. 8.38 39. Who shall separate us from the love of Christ c. As if they were the exultation of Faith upon the view of Loves Conquest and victorious Triumph over all its enemies Love gives confidence of access to Christ and unto God by him and this confidence lies in the soul as a cordial against all its faintings and despoâ—dencies not that there may not be a sinking of spirits and a swooning away for a time but love will restore the soul again and knowing Christ to be good Cant. 6 1â— 13. as well as all-sufficient for its condition it will recover life and spirits again and nor suffer it utterly to faint under its own sad apprehensions And this is the third Character Take now all these four qualifications of sincere love and try your selves by them 4. Character If our love be sincere it 's an affection which respecteth not a naked Christ but Christ as Mediatour Or it is a hearty desire of and complacency in Christ in all his offices as King and Priest and Prophet And of such moment is the right knowledge of this Character that Christian I must desire thee principally to study it and pass a judgement upon thy self thereby For what-ever fondness and sudden flashings of love thou mayest finde within thee they wil not so clearly tell thee what thou art as the knowledge of thy self by this mâ—rk Take it for a clear Truth That if thou lovest not Christ as thy Sovâ—raign Lord if thy heart be not knit to him as thy High Priest with God if â—hâ—◠〈…〉 â—ot affectionately entertained him as thy Master and Teacher In a word if thou art not consecrated unto God by Christ if thou art not a loyal subject and a willing Disciple love in sincerity doth not dwell in thee Thou art still an enemy and wilt so be judged 'T is not fondness of expression nor any outward complement that men put upon Christ which reacheth the New Testament notion of love to Christ but when as loyal subjects Ioh. 14.15.21 15.8 10.21.23 24. 1 Iohn 5.3 Luk. 19.27 Heb. 10.28 Ioh. 14.23 24. and willing disciples wee are alwaies doing the Things that are grateful and are obedient to him This is love And hence it is that in so many places our Lord puts us upon trying our love by our obedience by keeping his words and Commandments And speaks of Libertines Infidels the carnally wise Rebels and Apostates as enemies and haters of him what-ever their pretences are to the contrary And verily so essential is this to sincere love that unless you understand it you will be able to give but a lame account of most of the Scripture-Characters thereof as if I had time I could easily demonstrate because they do all presuppose it If thou wouldst know therefore whether this Grace be in thee in truth take thy heart Christian to Christ in every office and try it by such Interrogatories as may result from the consideration of them and this will tell thee thy case distinctly Begin first with Christ as High Priest for this did lay the foundation of the
other two offices and if thou hast any love to Christ in sincerity it was the sight of him in this that first kindled it And thus bespeak thy self Didst thou ever oh my soul seriously consider what Christ hath undertaken in thy behalf with the jealous God whose face thou couldst not see and live wa st thou ever convinced that all thy prayers duties outward priviledges and devotions were little worth and could not have ought availed thee Heb. 10.10.12 1 Cor. 2.2 unless by his own blood hee had first entred within the vail and made attonement for thee And then with the same blood went afterwards to the right hand of God and put him in minde of his Covenant to procure actual Grace and Peace and Adoption for thee And is it a pleasure to thee as well as thy admiration to be alwaies musing and searching what such an Abysse of grace and goodness should mean And in the midst of thy musings was it that thy affections first took this holy fire and were even surprized into love Rom. 8.34 Phil. 3.7 8. Is it by his Mediation that thou findest thy expectations from God and thy delight in him supported And dost thou rejoyce in him as one whose goodness thou adorest and whose favour with God purchased by his own merit thou admirest And therefore art most willing to trust all thy concernments in his hands and in all thy addresses to God comest leaning upon the Arms of him Cant. 8.5 as thy Beloved Mediatour and Intercessor why thus to renounce our own Righteousness and â—â—â—â—el our hearts warmed into a further estimation of his to attributâ—â—â—l our acceptance with God to him Briefly to be intensively willing of Christ and to look upon him with full satisfaction of spirit in all his priestly Administrations This is sincerely to love Christ as our High-Priest And on the contrary to undervalue his blood either as needless by presumption or as worthless by desperation to be ascribing to our selves when wee receive any kindness or favour from God to doate upon our own worth and righteousness as that which is sufficient without either Christs Righteousness Satisfaction or Intercession Heb. 10.28 This is interpretatively to reject him from being our High-Priest and to hate the person of our Lord. Thus try your selves whether yee love Christ in his Priestly Office and when you have done with that take thy soul to his Prophetical Office and make a further trial by bespeaking thy self after the same manner Thus Didst thou ever oh my soul seriously consider that thou wast made for an eternal life and that none could ever chalk thee out the way thereto it being only to be learnt in the School of this great Prophet And thereupon hast thou wholly ceased from listening unto any other and as a loving Disciple hast thou found pleasure in seeking the Law even the word of thy Salvation at his mouth Doth thy heart throughly savour his Doctrine and dost thou like the Discipline of his School Dost thou make it thy study to know and lay it as a charge upon thy self to keep the words of this great Master and Prophet Ioh. 14.23 24. And even now that hee is gone to Heaven and hath left his word in the Scripture behinde him and hath sent his Spirit and set up under Officers in his School and precious Ordinances for thy guidance and direction dost thou value the Scriptures above all other writings in the world and witness thy esteem of them by thy daily perusal and study of them dost thou bear a Reverence in thy breast to all Christs Officers and Institutions Cant. 5.16 Psal 1.2 Heb. 2.1 Dost thou account the mouth of Christ most sweet and even delight to hear his voice in the Scripture and in every Ordinance and when thou hast heard doest thou lay up what thou hast been taught as the faithful counsel of thy dearest Teacher and rejoyce therein More particularly what is thy carriage towards his Spirit dost thou hear when hee calls and art thou tractable to all his Motions dost thou grieve him or art thou willing to be instructed and guided by him why thus to cease from leaning to our own understandings to give up our selves to Christ and his Spirit in the Scriptures and in all the Ordinances of the Gospel to be the serious and willing Disciples of Christ This is to love Christ as our Prophet in sincerity That is the second office Once more to make thâ—â—â—al by this mark Compleat and that will respect his Kingly office 〈◊〉 this is as easie as either of the former for our loyalty and voluntary Subjection to Christ as commanding and governing this is love And the hearts rebellion against Christ rejecting his dominion murmuring against his Laws finding fault with his administrations disturbing his subjects and disquieting the peace of his Kingdome envying him the multitude of his subjects and yeelding no obedience to his commands all these are several branches of enmity against Christ as King and Soveraign Put the case therefore home to thy own soul if thou wouldest not be mistaken and say Doth Christ rule within thee oh my soul or doth self and Satan Art thou glad with his Soveraignty or is it the yoak thou canst not bear do the Laws of his Kingdome bear sway within thee Rom. 6. or is it the Law of thy Members and carnal self when both come in competition whose command doest thou in the course of thy life most commonly fulfill whose Kingdome art thou most delighted in the advancement of Is it a pleasure to thee that thy Lord doth reign and that his Throne is more universally exalted or else doth thy heart rise against the advancement of Christs Kingdome In whom dost thou finde thy greatest delight is it rather in the company of Rebels that would pull the Crown from the head of Christ then in the humble and obedient subjects of thy Lord dost thou take Christ to be thy Prince and Soveraign and dost thou love the peace and glory of his Kingdome as becomes an obedient subject of so great a Lord why this is intensively to will Christum Regem or to love him as King And this is the third Office and the fourth Character If you would make sure work this is a Rule which will not deceive you 5. Character If wee have a fellowship with Christ in his honour and dishonours or in his joyes and sorrows then is our love not feigned unto Christ but in sincerity True-love if I may be allowed so to speak mixeth concernments my meaning is that it makes anothers joyes and sorrows to be mine as well as his they may write hatred upon themselves who are regardless whether it go well or ill with Christs interests in the world No communion with Christ no love Even the personal reproaches and abuses which Christ indured here below though so many hundred years since do yet affect them and they that love
yet the left hand is often assistant to it Now though there should be any so neer unto thee as to be helpful and assistant or at hand yet let them not know it make known thy charity to none Quest May wee not give Alms if others bee by Ans Yea if need so require as at publick Collections or when in publick wee see one stand in need But wee may not do it with a mind to have it known our mind must bee free from all such conceit and wee must so do it as if wee were alone That Alms is not unacceptable which is given and seen of men but that which is given to bee seen of men Non est ingrata cleemosyna quae fit videtur sed quae fit ut videatur So that the scope of our Saviour in the fore-mentioned place is to take us off from all vain-glory in giving of our Alms that as much as in us lieth wee should indeavour to hide and conceal our good works from the eye of the world IV. Our Alms must be given wâ—th a compassionate heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia with bowels of affection The Greek word so Alms is derived from a word that signifies Mercy which intimateth the disposition of the giver how hee should bee a merciful man whose bowels are moved at the misery of another and thereupon contributes to his need with bowels of compassion In giving wee must not only open our hands but our hearts also in pitty and compassion Psa 58.10 wee must draw out our souls as the Prophet speaketh as well as our purses to the hungry and afflicted which is implied under several expressions of Charity used in Scripture by the Holy Ghost as Hee that hath mercy on the poor happy is hee And again Prov. 14.21 Prov. 19.17 Hee that hath pitty upon the poor lendeth unto the Lord. And saith the Apostle Paul Put on as the Elect of God bowels of mercy Col. 3.12 And saith the beloved Disciple John Who so hath this worlds goods and seeth his Brother hath need and shutâ—eth up his bowels of compassion from him 1 Joh. 3.17 how dwelleth the love of God in him It is not sufficient to have an open liberal hand unless wee have also an open and compassionate heart for if the Sacrifice of our Alms-deeds be not mingled with the oyl and incense of mercy Beneficentia ex benevolentia manare debet Affectus tuus nomen imponit oâ—eri tuo Amâ— Offic. 30. and compassion it will not be acceptable unto God who will have Mercy as well as Sacrifice In contributing therefore to the relief of the poor let our inward affection go along with our outward-action As helps hereunto 1. Bee well informed in the benefit that compassion bringeth and that not onely to thy distressed Brother who is succoured but also to thy self to whom in this case a promise of mercy is made Mat. 5.7 Blessed are the merciful for they shall obtain mercy Mercy from other men and mercy from God himself 2. Well weâ—gh the common condition of all Eccles 9.2 how All things come aâ—ike to all as the Wise-man speaketh so as thou also art subject to the same distress whereunto others are brought and therefore as Aquinas saith wee should have compassion on other mens misery Pròpter possibilitatem similia patiendi Thom. 2. 2. quaestion 3. art 2. Heb. 13.3 for the possibility of suffering the like Which Argument the Apostle useth to the Hebrews saying Remember them which suffer adversity as being your selves also in the body that is say some as being members of the same body but rather as Beza and others interpret the place as being your selves in the body of flesh and frailty Ut qui sitis ipsi iisdem calamitatibus obnoxii Beza in locum Theodor. Epist 29. subject to the like miseries for so long as wee dwell here in these houses of Clay and carry about us this earthly Tabernacle wee are all subject to the like changes and chances which made old learned Theodoret to reach his helping-hand to those outcast Africans For when I saw quoth hee their pittiful estate I began to lay to heart the doubtful turnings and inversions of humane things and to fear lest I my self might fall into the like evils V. Our Alms must be given seasonably for as the Wise-man speaketh To every thing there is a season Eccles 3.1.11 and every thing is beautiful onely in its time and season And therefore it will be our wisdome so to observe the needs and necessities of other men that wee do not let slip any season or opportunity of doing good According to that exhortation of the Apostle Gal. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As wee have opportunity let us do good The word in the Original translated opportunity properly signifies a seasonable time Quest Which are the most seasonable times of doing works of mercy Ans 1. When accidentally thou meetest with any fit objects of mercy Luk. 10.31 32 33 34. thou must not then pass them by with the Priest and Levite but with the good Samaritan presently pour the Oil and Wine of thy charity into the wounds of thy Brother forthwith contributing somewhat to his relief For misery being the proper object of mercy thou shouldest then extend thy mercy unto such as are in want and misery 2. When God by his providence hath any way blessed and encreased thy stock and store by prospering thy adventure at Sea or thy trading at home or by some great Legacy bequeathed thee by some of thy friends that is a seasonable time for thee to give out freely and liberally to the relief of the poor in testimony of thy thankfulness unto God for his bounty towards thee I know it is usual with most men upon the encrease of their stock and store to sacrifize to their own nets to ascribe their wealth to their own wit and policy and to say in their hearts Deut. 8.17 Their power and the might of their hand hath gotten them this wealth But mark what Moses saith in the next verse 18. Thou shalt remember the Lord thy God it is hee that giveth thee power to get wealth Seeing therefore what thou hast thou hast received from God whatsoever the means and instruments were of conveying it unto thee is it not most just and equal that in way of thankfulness thou shouldest set apart some portion thereof for the poor and needy 3. The Lords Day is another seasonable time of doing works of mercy according to the Apostles Rule and Direction Now concerning the collection for the Saints 1 Cor. 14.1 2. as I have given order to the Churches of Galatia even so do yee Vpon the first day of the week let every one of you lay by him in store as God hath prospered him Where by the first day of the week is meant the
the quantity and proportion of mens charity the scripture being silent herein leaving this to the discretion ingenuity of the prudent Christian 2 Cor. 9.7 As the Apostle speaketh every man according as hee purposeth in his heart so let him gâ—ve c. A certain quantity is not set him that 's left to the free purpose of his own heart But yet though the Scripture giveth us no direct precept in this particular it holdeth forth many presidents for our imitation as that of Jacob who in testimony of his thankfulness unto God for what hee should bestow upon him Vowed the tenth part thereof unto God for Pious and Charitable uses And Jacob vowed a vow unto God saying Gen. 28.20 22 of all that thou shalt give mee I will surely give the tenth unto thee Act. 10.20 2 Cor. 8.3 Of Cornelius it is recorded that hee gave much Alms. And the Macedonians are highly commended for their great bounty and large contributions Rom. 15.4 1 Cor. 10.11 These examples are left upon record for our imitation For as the Apostle speaketh whatsoever things were written aforetime were written for our learning and for our admonition So that hough the quantity of our Alms how much wee should give is not expresly set down yet this wee finde both commanded and commended by precepts and presidents in the scripture that wee give liberally and bountifully in some fit proportion to our estates that if wee bee rich in this worlds goods wee should then be rich in good works sowing liberally 2 Cor. 9.6 that so wee may reap liberally Now that our Alms may be liberal it must be fitted to two things viz. 1. The Necessity of the Receiver 2. The Ability of the Giver That in our giving wee should have respect to the need and necessity of our Brother The Law is clear which saith If there bee among you a poor man of one of thy Brethren Deut. 15.7 8. thou shalt open thy hand wide unto him and shalt give him sufficient for his need in that which hee wanteth That wee should likewise have respect to our own Ability the Apostle Peter is as clear 1 Pet. 4.11 where hee saith If any man minister let him do it as of the Ability which God giveth that is let every one give with respect to his own estate and ability Notwithstanding in cases of urgent necessity and great extremity wee are to strain our selves even above our ability Here it may not be impertinent to answer another question for I resolve to contrive all I have to deliver upon this subject into this plain and easie method and that is this Quest How many waies may rich men exercise their Charity Ans 1. By laying out a portion of their estate in such a way as directly tends to the worship of God the advancement of Religion the salvation of mens souls which I may not unfitly term A Spiritual Charity And this may also be done several waies As 1. By contributing towards the planting and propagating the Gospel where it hath not been A work set on foot by divers in New England but chiefly carried on by the charity of well-disposed people here in Old England 2. By setting up and maintaining of Lectures the preaching of the Word Rom. 1.16 being the ordinary means appointed by God for the bringing of sinners to the knowledge of Jesus Christ whom to know is life eternal 3. By adding to the maintenance of such settled Preachers whose pains are great and means small through the covetousness of Impropriators who ingross to themselves what doth more properly belong to the Minister 4. By maintaining of poor Schollars at the University in reference to the work of the Ministery that so there may be a continual supply of learned godly and Orthodox Ministers for the edifying of the body of Christ 5. By bestowing of Bibles on poor Children whereby through the care of their Parents 2 Tim. 3.15 they may be acquainted with the knowledge of the holy Scriptures which are able to make them wise unto salvation Memorable is the pious gift of Sir John Fenner who by his last will gave six pounds per annum to several out-Parishes in London for the buying of Bibles to be distributed amongst poor children From my own experience I can say that this gift hath occasioned many poor people to teach their children to read that so they might be capable of those Bibles which are to be given only to such as can in some measure read 6. By erecting of Country-Schools and endowing them with some competent maintenance for teaching of poor mens children who have not wherewithall to pay for their schooling which will be a special means not only to further their civil but likewise their spiritual education For thereby they will bee made more capable of Divine Instruction Experience teacheth us how ineffectual the most powerful Ministry is upon an ignorant and unlearned Congregation Docere simpliciter est melius quam pascere Aquin. 2. 2. Quaest. 32. Questionless therefore the erecting of Country-schools is a work of charity more noble in it self more acceptable to God and more beneficial to the Kingdome than the building of Alms-houses who are too often filled with swarms of idle drones But though this Spiritual Charity is questionless the more excellent as tending to a more excellent object namely the souls of our neighbours yet the bodies of our neighbours must be cared for as well as their souls Our Charity therefore must also extend to them and in this kinde it may be practised and expressed II. By a free and liberal giving to the relief of those who are in want of which I have already largely spoken III. By a ready lending to such as being in a Calling want stock or other means to help themselves in their Trades This duty of lending wee finde expresly commanded both in the Law and in the Gospel in the Law as in the place before quoted Deut. 15.7 8. Thou shalt open thine hand wide to thy poor Brother and shalt surely lend him sufficient for his need in that which hee wanteth c. In the Gospel Luke 6.35 Lend saith our Saviour Looking for nothing again that is lend not only to such from whom you may hope by reason of their ability to receive your own again but also to such as by reason of their poverty may perhaps never be able to repay you Psal 37.26 The Psalmist maketh this a note of a righteous and a good man that hee is ever merciful and lendeth Psal 112.5 that hee sheweth favour and lendeth Where we see it is set down as the property of such a man that hee is ready to lend to the poor to such as stand in need of his help and that freely without hope of gain This duty belongeth especially to rich men because the occasions of him that would borrow usually require more than meaner persons can well spare
put my finger into the Print of the nailes and thrust my hand into his side I will not beleeve vers 27. Hee saith to Thomas reach hither thy finger and behold my hands reach hither thy hand and thrust it into my side and bee not faithless but beleeving Vers 28. And Thomas answered and said my Lord and my God Though the other Disciples told him they had seen the Lord yet hee would not take it for a certainty from their report except hee had a certainty from his own sense But the Papists do not only deny us a certainty of faith but also a certainty of sense for though in the Sacrament wee see it is real bread and tast it to bee real bread and feel and handle it as real bread yet contrary to our sense would have us beleeve and say it is transubstantiated 2. There is a certainty of science or knowledge arising from first principles received by all that are proved by their own light that cannot bee demonstrated a priori because there is nothing true before them as a man cannot shew you the Sun but by its own light So I certainly know that both parts of a contradiction cannot bee true so I certainly know that the whole is greater than any particular part 3. There is certainty of authority or testimony if the testimony bee Humane it begets but a moral perswasion for no humane testimony is of necessary verity because truth is not necessarily but contingently and mutably in the man that gives this testimony and the testimony hath not its cogency or validity from it self but from the qualifications of the person that bears the testimony whence there is a gradual certainty in humane testimonies only God is so necessarily true that it should imply a contradiction that hee should bee God and yet lye God cannot lye Tit. 1.2 So that a Divine testimony begets a certainty of divine Faith for what God saith I undoubtedly know to bee true because truth is e Deut. 32.4.34.6 Heb. 6.18 essential to him for if truth bee necessary to the testatour the truth of the testimony must necessarily bee f John 17.17 true so I know that the impenitent unbeleeving person that dyeth without grace and an interest in Christ shall certainly g Mar 16.16 Rom. 2.4 5. Heb. 12.14 bee damned because God hath said it as if I saw him in his misery and I know that the Penitent beleeving self-denying and sin-mortifying-Christian shall be h Matth. 5.8 Rom. 8.13 Act. 10.43 saved because God hath said it as certainly as if I saw him actually possessed of it already When faith hath this divine testimony to lean upon it ariseth in some by degrees to a full assurance There are especially foâ—r words in the scripture that set forth faith in its different degrees 1. As it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 The substance subsistence existence of things Looking upon things future as certain as if they were present among the Hebrews there is usual a mutation of tenses turning the future into the praeter-tense * In lingua sacra vau cum pathach sequente dagesh futuruÌ„ in praeteritum convertit nam praesens proprium Hebrai nullum habent Faith is the beleevers pathach making things to come as certain to him as if hee did already enjoy them and putteth a date upon the joys of the life to come before hee is possessed of them Noahs faith assured him of the flood as certainly as if it had then been when it was first i Heb. 11.7 foretold it is a demonstration of things not seen faith seeth things that cannot bee seen That way of argumentation whereby errour is confuted by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de reprehensi l. 1. Cap. 8. And so used by the Apostle 2 Tim 3.16 The scripture iprofitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince the enemies of the truth it signifieth conviction plain and evident Joh. 8.9 16.8 the word here used But here for a certain conviction arising from divine authority shewing us such things which sense cannot perceive and reason cannot comprehend When faith thus represents these glorious things to come thus unto the beleeving soul then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good perswasion of the heart or a holy confidence and from this perswasion there ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humble boldness or liberty and freedome of speech to God in prayer which de jure all beleevers have these words you have together in the Ephes 3.12 In whom wee have boldness and access with confidence by the faith of him And from these resulteth that desirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance of a future enjoyment of those things that faith presents unto us and wee are perswaded of our title to and with liberty freedome and enlargedness of soul have prayed unto God for So the Question is not concerning all men but beleevers and not whether all beleevers have it but may have it not by revelation but by ordinary means not whether they alwaies keep it nor about perfect but certain infallible assurance in these words thus The question stated 1 Argr from special grace A beleever may withâ—ut extraordinary Revelation certainly know and be infallibly assured of eternal life And this will bee made evident by the proof of these two propositions 1. That a beleever without extraordinary revelation might certainly know that he hath justify ng faith and unseigned love to Christ and that hee is upright and sincere with God 2. That there is an infallible connexion between these special graces and future glory That a man may certainly know his sincerity faith and love is evidenced by these Particulars 1. First proposition which sheweth that a man might know hee hath saving Grace Positio effectu in esse effectûs ponitur causa God hath laid down in his word certain infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Characters Signes Discoveries of sincerity Justifying faith and Unfeigned love to God besides other topical heads wee may know it from the effects which it doth alwaies produce that where I see such an effect of faith I know there is faith And Papists must make us cast away all Logick if wee shall not have this granted I see the broad clear light shining in mine eyes therefore I know the Sun is risen and when wee see any sign that is concomitant or consequent inseparable and proper to the thing of which it is a sign wee know that that thing is A man that is sick and weak yet feels his heart to leap and pant hee knows hee is a living man a man that discourseth and rationally inferreth one thing from another knoweth that hee hath a reasonable soul and that hee is a man There are as certain Characters in the word of God of sincerity faith and love as there are plain injunctions that wee should bee
sincere beleeve and love Would God command a man to examine himself whether hee bee in the faith if there were not rules sutable and sufficient to direct us to know the nature of faith and wherein it doth consist 2. God hath given to a man a power to understand consider deliberate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antonin l 11. ss 12. Edit cant 1652. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem L. 11. ss 1. and reflect upon himself and judge of himself and of his waies herein a man is above a bruite a beast likes his pasture but cannot know his propriety Certainly a man that is not a stranger to himself but a diligent observer of the actings of his soul might know what they are yea and discern the moral modifications of those acts For Conscience is privy to the principle and spring of all our actings to the manner and the end If I love a man by reflecting upon my self I know I love him and shall this noble power of the soul bee only useless in the greatest concernments of my soul Can I know what I approve esteem most and delight in most and breath and pant after most in other things and not in this it is true conscience is naturally blinde in spiritual things but yet directed by the word and inlightned by the spirit might pass a judgement upon a man For as the Moon borroweth light from the Sun and so communicateth light unto the world which else it could not do so conscience receiving light from the word and spirit discovereth what else it could not do So it is called the candle of the Lord Prov. 20.27 The spirit of a man is the candle of the Lord searching all the inward parts of the belly Not only taking notice of the outward acts in the life but the inward motions of the heart not only of some but it hath a power to take cognizance of them all Conscience is like the urine which discovereth whether a person bee sound in health or shews what his distemper is By the Eccho caused by the reflexion of the sound a man heareth his word after hee hath spoken it so by the reflecting power of conscience a man views his actions after they are done and hears his words after they bee spoken A man fees his spots or beauty in the glass by the reflexion of the species that do represent them to his view As Josephs brethrens consciences told them that they were true men and not l Gen. 42.31 spies so conscience may truly tell a man that hee is sincere and not an hypocrite Thus conscience is said to bee a witness Rom. 9.1 I say the truth in Christ I lye not my conscience also beâ—ring mee witness in the Holy Ghost to accuse and to excuse Rom 2.15 So it is a judge condemning or acquitting according as a mans state is found to bee So much Heathens have spoken of conscience * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl Comment in Pytha. Carm. Unfeigned willingness to part with and mortify every sin a sure sign of saving grace Now that the Scripture containeth Characters of sincerity and that a man comparing himself by those Characters might certainly know that hee is sincere will bee evidenced by these Scriptures Psal 19.13 Keep back thy servant from presumptuous sins let them not have dominion over mee then mark then shall I bee upright When there is no one known sin but a man is really willing should be mortified and parted with his most beloved sin that is neerest to him which by way of propriety hee may call his own in an especial manner which is the last sin a man parteth with and if there bee any sin which a man is unwilling to part with and will keep a man off from Christ it is his bosome sin his darling and the truth is that if any man keep love any one sin which hee will not let go to close fully with Christ let his profession bee never so great hee is an hypocrite Some men part with Christ for one lust for one sin Luke 18.22 When Jesus heard these things how far he had gone how much he had done hee said unto him yet lackest thou one thing Love to his riches and prizing them more than Christ was his ruine one stab at the heart with a Pen-knife will as certainly kill a man as a thousand wounds with a sword one disease that is mortal will as certainly bring a man to his grave as twenty and one leak in a ship will sink it as more Herod did many things but yet hee would not let go his Herodias Mark 6.17 18 19 20. It is a sure rule that which a man loves most hee will indeavour to keep longest Skin for skin all that a man hath will hee give for his life A man prizeth his right hand much but his head more and therefore to save his head hee will hold up his hand and venture the loss of the one to save the other There may bee many sins a man might love but one especially and hee may bee willing the other should bee pared off to preserve that but when hee is willing to leave all to indulge himself in none no not his darling sin it is a sign of sincerity Consult these Scriptures Psalm 17.1 3 4. Psalm 119.1 2 3 6. Job 1 8. 2.3 31. cap. throughout Now a man may by diligent enquirie finde out his beâ—oved sin A man may know whether hee bee thus willing to part with sin and hee may know and his conscience may bear him witness of his willingness to part with this to have it subdued and that by the grace of God hee doth keep himself from it that it bears not rule nor dominion in his soul Psalm 18.23 I was also upright before him How doth David manifest this by the observation of his heart and waies in this particular for it followeth and I kept my self from mine iniquity There is as much power of God required and strength of grace to make a man part with his beloved sin as all the rest Thus Hezekiah knew his sincerity Isa 38.3 Hee had the testimony of his conscience and was sure of it else how could hee have made his appeal to God Remember now oh Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Likewise a man might certainly know True faith might bee discovered in us that hee hath justifying faith is proved from 2 Cor. 13.5 Examiâ—e your selves whether yee bee in the faith prove your ownselves know yee not your own selves how that Christ is in you except yee bee reprobates Doâ—h God so strictly charge us to know that which cannot bee known that faith here spoken of thâ—t wee must enquire after is a justifying faith appears from the Text. 1. By this Christ dwelleth in us and so not by any other faith 2.
over all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than Conquerours Over-overcome Fifthly In whose strength it is that wee are enabled to keep our stedfastness that maketh it the more certain in the strength of Christ and not our own Sixthly His confidence and hee had the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded though sometimes it signifies no more than a moral perswasion or probable conjecture yet it doth not exclude a certainty of knowledge Rom. 14 14. I know and am perswaded by the Lord Jesus Christ that there is nothing unclean of it self That is I certainly know it must therefore be judged by the circumstances of the text Seventhly It is not said only they shall not separate but that they cannot separate us from the Love of God whether love be taken actively or passively for the love wherewith wee love God or the love wherewith wee are beloved by God is not now material it is true of both The sum of this might be gathered up in this Syllogism Those that may certainly know that they do sincerely beleeve and love God may certainly know that they shall be saved But a real beleever may certainly know that hee doth sincerely beleeve and love God therefore hee may certainly know that hee shall be saved Thus far of the first Argument from our graces and the infallible connexion between them and glory because I may be judged to be too long in this I will bee shorter in the rest that I may come to the second part of the Question 2. A beleever may know that hee shall bee saved 2. Argument from the inhabitation of the Spirit because hee may know hee hath the Spirit of God dwelling in him The in-dwelling of the Spirit is proper and peculiar to beleevers for the world cannot receive him Joh. 14.17 That they have the Spirit they may know by the special effects which hee produceth in that heart where hee dwells by his convincing humbling sanctifying work 1 Cor. 6.11 by inabling them to make progress in their sanctification 2 Cor. 3.18 by his special assistance vouchsafed to them in holy prayer with sighs and groans which cannot be uttered Rom. 8.26 27. By inabling them to mortifie their sins more and more Rom. 8.13 Now by all these effects the in-dwelling of the Spirit of God in the heart of a beleever being manifested it doth assure him of three things First By the inhabitation of the Spirit hee may know his eternal Election 2 Thes 2.13 because God hath from the beginning chosen you to salvation through sanctification of the Spirit Secondly By this wee may be sure of our Adoption Gal. 4.6 And because yee are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Thirdly By the Spirit dwelling in us wee may be sure of eternal Salvation Ephes 1.13 14. In whom yee also trusted after that ye heard the word of Truth the Gospel of your salvation in whom also after that yee beleeved yee were sealed with the holy Spirit of Promise which is the earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his glory In which Text there are two words that are to be considered the Spirit is a seal it is an earnest a seal among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 1. For Secrecy 2. For Distinction 3. For Authority 4. For Certainty A writing sealed is authentick and for ensuring It is an earnest so also called 2 Cor. 1.22 a Metaphor taken from buyers and sellers An earnest among men is part of payment and though it be but small yet it is sufficient to secure you of that which is of very great value Though there be no commutative Justice betwixt God and the Creature yet here it hath its weight There is this difference betwixt an earnest and a pawn A pawn might bee fetcht from his hands to whom it was committed to keep but an earnest binds a man to stand to his agreement or at least hee must lose his earnest But God will give the whole Inheritance and will not lose his earnest For our greater comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peculiariter dicitur pars aliqua persoluta pretii in venditione intervenientis ut fides fiat reliquae persolvendae summae Beza wee may take notice of these particulars in this Text and the 2 Cor. 1.21 22. compared together 1. The person sealing the Father 2. In whom in Christ 3. With what seal the Spirit of Promise where are all the persons in the Trinity making us sure of our Inheritance 4. When after ye beleeved 5. The end subordinate the certainty of our salvation a seal an earnest ultimate the praise of his glory 6. How long this seal and earnest shall thus assure us and that is till wee have the compleat possession of what it is an earnest 3 Argument from Instances ab esse ad posse valet consequentia 3. Many have without extraordinary revelation obtained a certain knowledge that they should be saved Therefore it is possible That which hath been done is not impossible 2 Tim. 4.7 8. I have fought a good fight I have finished my course Henceforth there is a Crown of Righteousness which the Lord the Righteous Judge will give mee at that day and not to mee onely but to all them also that love his appearing This certainty the Apostle gathers from his sincerity and constancy in his Obedience and Faith and declareth the same certainty that all those have that know they love his appearing Heb. 10.34 Knowing in your selves that yee have in Heaven a better and an enduring substance Par parium est ratio par affirmatio 4. God commands us to make our calling and election sure 4 Argument Nemo tenetur ad impossibile therefore it is possible Gods commands are not evidences of our ability but yet are of the possibility of the duty that he commands they do not tell us what wee by our own strength can do but yet they declare what by our diligence and Gods assistance may bee done 2 Pet. 1.10 and if wee can make our election sure not in it self for so it is 2 Tim. 2.19 but to our selves wee may bee sure of salvation Rom. 8.30 Whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified 5. The Papists grant a certainty of hope 5 Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.11 supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.12 Second part of the Case therefore wee may have a certainty of faith for by faith wee must first apprehend the object before wee can hope for it and according to the measure degrees and strength of our faith is our hope hee that hath but a weak faith cannot have a strong hope If Abraham had staggered in his faith hee had not been stedfast in his hope Rom. 15.13 Now the God of
Heaven and the standing rule by which thou must bee tryed thou must stand or fall bee eternally blessed or everlastingly miserable as thy condition is consonant to or various from the infallible characters of saving grace contained in the Scripture Thou that hast deserved eternal death mightest know before the day of the general assize whether thou shalt bee acquitted or condemned But if thou know not how to gather these thy self go to some godly faithful Minister and desire him to give thee some Characters of a sincere Christian from the word of God wherein hypocrisie and sincerity are differenced and bee sure the signes thou tryest thy self by bee not short of saving grace or that will not hold tryal or bear thee out at the day of judgement I cannot here insert any partly because I have not room to croud them in partly because by what I have already laid down under that head that a man might know that hee is sincere beleeveth and loveth God something to this purpose might bee picked up 2. Direction 2. When thou hast thus furnished thy self thy next work must bee to set thy conscience on work and reflect upon thy own heart and upon the mâ—tions of thy will and compare thy self with the word of God The former sent you to study the book of Gods word this calleth upon you to study the book of your own hearts The other is a direct act of the understanding this is a reflect act to make a judgement of thy state whether there bee a transcript of those things in thine own heart for every beleever hath the Gospel-laws written upon the table of his soul by the spirit of God Assurance cannot bee had ordinarily without the examination of our own hearts for assurance is the certain knowledge of the conclusion drawn from the premises one out of the scripture the other by the reflect act of the understanding or conscience thus Hee that beleeveth and is justified shall bee saved that is the word of God then by the search of his own heart hee must bee able to say But I beleeve and am jusâ—ified and from these two doth result this assurance that hee may conclude Therefore I shall bee saved Luke 15.8 The woman that had lost a peece of silver did light a candle and swept her house and thereby found what she had lost Conscience is this candle the scripture is the fire at which it must bee lighted and self-examination is the broom whereby the heart is swept and so the state of the soul which before was not discerned comes to bee discovered But here take heed thy heart bee not rash in affirming or denying suspend the determination till thou hast made a narrow strict inquiry into thy soul as thou lovest thy soul do not presume as thou valuest thy comfort do not deny any work of the spirit of God upon thy heart but with thankfulness acknowledge any thing that thou canst discern to bee a fruit of the spirit Search throughly and judge impartially Say therefore to thy soul Deus est ocâ—â—us infinitus to make thy self more serious in this weighty work thou art now oh my Soul in the presence of the great heart-searching God that knoweth certainly what thy state and condition is what thy will heart and affections are thou must oh my Soul shortly stand at the bar of God as now thou standest at the bar of conscience and must bee searched judged by the Lord and have the sentence of life or death of absolution or condemnation according as thy state shall bee found to bee Consider oh my Soul thou art now about the greatest concernment in the world many have been mistaken many are now tormented in hell that once thought their condition was good it is not therefore for thee to flatter thy self and it is easie to bee mistaken and if thou shouldest bee mistaken it is as much as thy soul is worth if thy condition bee bad and thou conclude it to bee good thou wilt but go more merrily to hell It is as much as thy comfort is worth if thy condition bee good and thou conclude it to be bad thou wilt go more sadly to Heaven and wilt be unthankful to thy God and keep the glory from him and the comfort from thy self Thou art indited oh my soul arraigned and sound guilty that thou hast sinned against the Lord the question is Whether thou hast repented and are pardoned I charge thee therefore oh my soul that thou speak truly and answer rightly to these demands Art thou so far convinced of sin of the vileness of its own nature the evil in it the evil after it that thou art weary of it thou groanest under it thou loathest it and art unfeignedly willing to be broken from every sin without any reserve and what thou canst not extirpate that thou wilt bewail art thou so far convinced of thine own insufficiency to help thy self that all thy tears cannot wash thee and make thee clean all thy duties cannot save thee that though thou darest not neglect them as means yet thou darest not rely upon them as a Saviour so that thou seest the necessity of a Christ the suitableness of Christ the sufficiency and willingness of Christ offering himself unto thee in the Gospel calling to thee crying after thee saying ah thou poor miserable forlorn sinner thou hast undone thy self wilt thou now be cured thou hast wounded thy self wilt thou let mee apply a plaister of my blood my healing pacifying blood to thy bleeding soul to thy distressed disquieted conscience all that I expect from thee is to take mee for thy Lord and Husband to rule govern sanctifie and save thee thou hast withstood thine own mercy I have often asked thee and thou hast often denied mee but yet if now thou wilt receive mee behold I bring pardon along with mee and peace along with mee and eternal life and every good thing along with mee yet mercy is not gone it is not yet denied to thee When thou mayest gather such things from the Word of Christ put the question to thy self what sayest thou oâ— my soul thou hearest the gracious words of the Lord Jesus hee commands thee to come hee inviteth thee to come hee promiseth thee acceptance if thou come art thou willing or art thou not wilt thou persevere in thy former denial and be damned or wilt thou yeeld and be saved wilt thou consent to take him for thy Husband and subscribe unto his terms doth thy judgement value him above all and thy will chuse him above all and thy affections go out after him above all things in the world as a woman doth in all those three respects when shee taketh a man to be her Husband Art thou so far convinced of the excellency of the everlasting Glory of the Saints and the perfection of that Happiness that is above as it is a state or perfect Holiness as well as a state of real Happiness
them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
Conscience is pacified with the blood of sprinkling as to what the Word declares concerning thee though not as to what thou feelest and where the Judge acquits there Conscience which is the Serjeant cannot condemn but that 't is not alwaies set right according to the Word Motive 2 2. But O! the terrour of having sin upon the file against us and doest thou remain in sin unrepented The terrour of being yet and going on in sin Doest thou go on to adde sin to sin not caring how many sins thou loadest thy Conscience withall as if there were no time of reckoning Numb 32.23 Be ye sure your sins will finde you out Sic mihi semper contingat tractare beare amicos non dulcibus verbis sed sanis terroribus Bern. Do not say Hast thou found me O my enemy or as the wicked one Art thou come to torment us before our time But as thou lovest thy soul take all I say in good part for God knows I speak out of tender respect to your eternal good Consider then 1. The innumerable number of sins thou standest guilty of Ps 19.12 Who knows the errors of his life Methinks there is no sad sight in the world but the sinner in his sins Suppose you had seen Herod covered over with worms alas what is this to one worm of Conscience Suppose you had seen every member in the Senate run upon Caesar to give him a stab would not you have given him over for dead a thousand times Brethren every sin you commit is an envenomed knife to stab you at your very heart Suppose again you should see a malefactour at the Bar for a Capital crime the evidence clear O! you will say 't will go hard with him but when you see another and another and many other Indictments sworn home against him and every one touching his life will you not say there is no hope he is a dead man and all the world cannot save him Remember this is thy case and it will be certainly called over If one poyson be enough to dispatch a man without an antidote what doth that man mean that drinks off a thousand poysons and refuses the antidote of the blood of Christ If one sin â—e as a thousand milstones to sink all the world into the bottom of hell what doest thou mean to tye so many thousand milstones about thy own neck 2. Old debts vex most the delay of payment increases them by Use upon Use and the return of them being unexpected a person is least provided for them We count old sores breaking forth incurable Augustus wondered at a person 's sleeping quietly that was very much in debt and sent for his pillow saying Surely there is some strange vertue in it that makes him rest so secure My brethren if one debt unto Gods Law be more then the whole Creation can satisfie what do any of us mean to rest secure with so vast a burden upon our Consciences and account O! take heed thou beest not surprized and arrested with old Debts O! thou remembrest former iniquities against us Psal 79.8 3. God will call over and charge thy sins upon thee when all the sweet is gone Thou makest a shift to swallow the hook with pleasure when 't is covered with the sweet bait O! but when that 's digested or disgorged and the naked hook piercing and raking thy heart what wilt thou do then O! how bitter is the Pill when all the sugar is melted off Now this will be thy case Job found but a taste of it and O! how he cries out Job 13.26 Thou writest bitter things against me i. e. bitternesses 4. With old sins must come old wrath Rom. 2.4 5. Thinkest thou that thou shalt escape the judgement of God What and despisest the riches of his goodnesse and forbearance not knowing that the goodnesse of God doth not only give thee a space of but leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest tunnest up against thy self wrath against the day of wrath c. There be three sorts and degrees of wrath will come with old sins 1. Wrath for old sins 2. Wrath for the forbearance of that Wrath. 3. Wrath for the abuse of that forbearance O! what wilt thou do in the day of thy visitation 5. The former admonitions c. nips of Conscience will come again and they with the present will be unsufferable beyond all that can be expressed This is their terrour here say they he besought us and we would not hear and saith Reuben Said I not to you did I not tell you warn you what it would come to and ye would not hear O! he which hardens his neck to reproof shall surely be destroyed O! timely and fair checks and warnings obstinately rejected are the wracks of Conscience the sharp sting and teeth of the worm thereof 6. And what will now become of thee as the Lord lives thou wilt come to thy distracting misgiving thoughts Yea but and verily we are guilty c. Methinks saith Luther every cloud is loynd with thunder against me Thou wilt take every visitation from God as a messenger of death nay that God himself sets in against thy life Suppose you saw two desperate enemies grapling closing in upon each other O! account for every particular God comes to the sinner as to Adam in the cooll of the day in his cold sweat Gen. 3.8 when his Sun is setting and he is going to make his bed in the dark his life and Soul sits on his pale trembling lips ready to take her flight inâ—o Eternity and whereas thou wert before as the deaf Adder or the wild Asse snuffing up the wind or the Dromodary traversing his way without all regard of any check now taken in thy month Oh! my contempt of the means of Grace Oh! my prophaning Sabboths Sacraments Oh! my breaking bonds of Oaths Covenants Promises and casting away cords of discipline and government Oh! my malice against God's People Oh! my hardening my heart against the Word and the Rod c. as the rankling thorn in the flesh pains most when thou goest to bed 5. Before this in a time of outward Calamity and distresse and this is the second Doctrine from the special Circumstance when they were troubled And now Direct 2 2. This Inward horrour and trouble of mind falls in even to Gods People with outward Trouble This is the Case here the Patriarchs the children of the Promise are in distresse and danger by their Brother Josephs seeming severity toward them And they said one to another we are verily guilty c. with the pressure on the outward man comes a snare upon the Conscience If any find it oâ—herwise as there are some with whom when there is a storm without there is a calm within and when a storm within there is a calm without let them blesse God but in the experience of Gods People it is often found that
Pro. 17.17 All Times 2. Quamdiu The Duration of this Trust How long Sol. All the day long Psal 44.8 All our lives long All the dayes of their Appointed Time must Gods Job's not only Wayt but Trust till their change come Yea for ever Isa 26.4 nay for ever and ever Psal 52.8 Having thus unlockt the Cabinet The Jewel or Truth that we find laid up in it is This. viz. It is the great indispensable Duty of All Believers at All Times Observation to Trust in the Lord and in Him Alone All that I have to say on This practical Truth I shall Couch under these six Generals 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty 2. What it is To Trust in God 3. What is and ought to be the grand and sole object of a Believers Trust 4. What are Those sure and stable Grounds Those Corner stones on which the Faithful may firmly Build Their Trust in God 5. What are Those special and signal seasons which call aloud for the exerting of This Trust 6. How Faith or Trust puts forth exerts demeans bestirs it self in such seasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty The Lord is or at least he should be The (e) Meton Adjuncti Actus pro Objecto Confidence of All the ends of the Earth Psal 65.5 Trust in the Lord with All thy Heart Prov. 3.5 On the Arm of His Power Isa 51.5 On the (f) In verbis ejus So Chald. Paraph. renderâ— our Text. Word of His Truth In his faithful Promises in His freest mercies Psal 52.8 In His full Salvation Psal 78.22 2. What it is To Trust in God Sol. 1. Negatively To presume on God To Tempt God To conceive false Hopes of Gods gracious favour and protection whilst in a way of sin is Not To Trust in God To gallop down a precipice and To say Confidently I shall not fall To cast our selvs down headlong from a Pinâ—cle of the Temple and yet To expect the protection of Angels Matth. 4.6 7. To Teach for Hire and To Divine for Money and yet to (g) Mic. 3.11 lean upon the Lord saying is not the Lord among us None evil can come upon us To bless a mans self in his Heart and to say he shall have peace though he walk in the imaginations of his evil heart Deut 29.19 All this is not to Trust in God but To Trust in (i) Job 15.31 Vanity and to spin the Spiders web Job 8.13 14. 2. Positively and so more generally and more particularly 1. More Generally To Trust in God is To Cast (k) Ps 55.22 our burthen on the Lord when 't is too heavy for our own shoulder To Dwell in the secret (l) Ps 91.1 places of the Most High when we know not where to lay our Heads on earth To look to our Maker and to have respect To the Holy One of Israel Is 17.7 To (n) Isa 36.6 lean on our Beloved Can. 8.5 To stay our selves when sinking on the Lord our God Isa 26.3 In a word Trust in God is that High Act or Exercise of Faith whereby the Soul looking upon God and casting of it's self on His goodness power promises faithfulness and providence is lifted up above carnal fears and discouragements above perplexing doubts and disquietments either for the obtaining and continuance of that which is good or for the preventing or removing of that which is evil 2. More particularly Fot the clearer discovery of the Nature of Divine Trust we shall lay before you It 's Ingredients Concomitants Effects I. The Ingredients of Trust in God They are three 1. A clear knowledge or Right Apprehension of God as Revealed in His Word and Works They and They only That (o) Psal 9.10 Know Thy Name will Trust in Thee The grand Reason why God is so little Trusted is because He is so little Known Knowledge of God is of such necessity to a Right Trust that it is put as a Synonyma for Trust I will set Him on high beause He hath (p) Psal 91.14 Known i. e. Trusted in my name 2. A full Assent of the Understanding and Consent of the will to Those Divine Revelations as True and good wherein the Lord proposeth Himself as an Adequate Object for our Trust This Act the Greeks expresse by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines by Credere Fidem habere Testimonium recipere The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All importing Believing or giving credit to Thus the Israelites are said To (q) Ex. 14.31 believe the Lord and his Servant Moses And Thus the Soul that Trusts looks upon the words of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as faithful and worthy of All Acceptation 3. A firm and fixed reliance Resting or Recumbency of the whole Soul on God Or a firm perswasion and special Confidence of the Heart whereby a Believer paticularly applies to Himself the faithful Promises of God and certainly Concludes and determines with himself That the Lord is Able and willing To make good to him the good promises he hath made This indeed is the very Formality of Trust one of the Highest and Noblest Acts of Faith This is That which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which Paul so frequenly useth in several of His Epistles Thus Abraham is said to be strong in Faith giving glory to God and was fully (Å¿) Rom. 4.21 perswaded that what he had promised he was able and willing to perform This the Latines call Fiducia The Schools Fiducia fidei The Hebrews by a word that signifies To lean on or cast the weight of ones body on for support and stay Thus Isa 10.20 The house of Jacob shall no more stay upon him that smote them but shall (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter innitetur incumbet stay upon the Lord the Holy One of Israel in Truth Thus for the Ingredients of Trust 2. The Concomitants of an Holy Trust and these are 1. An Holy quietness security and peaceableness of Spirit springing from a full perswasion of our safety By this the Soul is freed from distracting cares and jealousies about our state and condition Hence that of the Prophet Isa 26.3 Thou wilt keep him in perfect (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem peace whose mind is staied on thee because He trusteth in thee An holy security I say not a carnal security like theirs mentioned Zeph. 1.12 that were setled on their lees that said in their hearts the Lord will not do good neither will he do evil nor like that of the Scarlet whore Rev. 18.6 that saies in her Heart I sit as a Queen and shall see no sorrow No but an Holy security as we have it Prov. 8.10 The Name of the Lord is a strong Tower The Righteous runneth to
which God knows is but for a moment All these enjoyments can neither make me better nor wiser not render my life more safe and comfortable not sanctifie our souls nor satisfie our desires Therefore saith faith I will trust in God only whom I can never trust too much not in the creature which I can never trust too little II. In times of sadness afflictions wants sufferings miseries when the hand of the Lord is gone out against us and he greatly multiplies our sorrows When he breaks us with breach upon breach and runs upon us like a Giant when his Arrows stick fast in us and his hand presseth us sore when he sows Sackcloath on our skin and defiles our horn in the dust When we are fain to eat ashes like bread and to mingle our drink with weeping Now now is a time for a Saints trust to bestir it self to purpose In this storm and tempest wherein the waves mount up to heaven and go down again to the depths Faith sits at Helm and preserves the soul from shipwrack Faith takes this Serpent by the tail handles it and turns it into an harmless wand yea into an Aarons rod budding with glory and immortality Faith encounters this seeming Goliah of Affliction grapples with it not as a match but as a vanquisht Underling Let misery dress her self like the cruellest Fury come forth guarded with all her dismal attendants sighs groans tears wants woes Faith sets its foot on the neck of this Queen of fears insults and triumphs over her When the heart and flesh are apt to fail when soul and spirit are apt to sink and swoon away Faith draws forth its Bottle and administers a reviving Cordial In a word in a Sea an Ocean a Deluge of trouble amidst all storms winds tempests yea an Herricane of sorrows and miseries Faith knows where and how to cast Anchor According to that of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ne perturbetur commoveatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not your Heart be Troubled so Troubled as a ship tost in a Tempest ye Believe in God Believe also in me Faith is that great Antidote Cordial Panacea Catholicon Heal-All of all Diseases This is That that makes a Believer Live in the midst of Death But more particularly in This Tempestuous Condition Faith doth these three Things 1. It warily avoids some dangerous Rocks and Quicksands 2. It heedfully looks to it's Bottom in which it sails 3. It accurately observes it's Compass by which it steers I. There are some Rocks Shelves Quicksands like Scylla and Charybdis against which in such a dark Condition the Soul is apt to split it self These Faith avoids with utmost Care and They are Six 1. Distracting distrustful carking corroding heart-dividing heart-stabbing Cares Faith according to the Apostles o Phil. 4.6 command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carkingly Careful for nothing but in every thing by Prayer and supplication makes it's requests known to God True indeed a Believer is not may not dares not be slothfully negligently careless of his Body Estate Relations Affairs particular calling Rom. 12.17 Faith knows that He that endeavours not by honest prudent diligent care and foresight To p 1 Tim. 5.8 provide for his own is worse than an Infidel And yet Faith is far from All carking Cares such as distract the Head and q Matth. 6.25 c. divide the Heart from other and Better Things Faith takes no thought for its life what it shall eat neither for the Body wherewith it shall be cloathed Faith leaves that to God who feeds the Sparrows and clothes the Lillies 'T is for Gentiles and unbelievers to cry out solicitously what shall we eat or what shall we drink or wherewithal shall we be cloathed My Heavenly Father knows that I have need of all these Things It belongs to him to provide 'T is his work I leave it with him All that r 1 Pet. 5.7 Care I cast upon him He doth and will care for me I may not must not saith Faith speak against God as did the ſ Psal 78.19 20. Israelites saying Can God furnish a table in the Wilderness As he hath given waters can he give bread also can he provide flesh for his people 2. Carnal Counsel using unlawful and Carnal Confidence Trusting in Lawful means Say not when God pursues t Hos 14.3 Ashur shall save you and you will ride on horses In sickness Faith will not run first to the Physician That was Good u 2 Cro. 6.12 Asa's great sin 'T was Holy David's great failing to say though but in his Heart Nothing better for me then to escape into the Land of the w 1 Sam. 27.1 Philistins Alas poor David to what a shift art Thou now driven what to the uncircumcised Philistins Is it because there is not a God in Israel Oh thou wilt quickly find this starting Hole to be only a going out of Gods Blessing into a warm Sun To think by Sinning to avoid suffering is by saving the finger to make way for a stab at the heart To pursue and obtain Deliverance by unlawful wayes is to fish with and lose an hook of Gold and only to catch a Gudgeon To preserve the Body but to destroy the Soul 3. Stinting and limiting the Holy one of Israel to this or That particular means way time and manner of Deliverance so as to say if God help not this way Nothing will do If not now never Faith remembers This was the Israelites God provoking Sin They x Psal 78.41 limited the Holy One of Israel Thus Naaman 2 Kings 5.11 Behold saith he I Thought He will surely come out and stand and call and strike and No other way will serve Him He thought Thus and Thus But the man was no less blind than Leprous He was at once both proud and vain in his Imaginations and He shall know that the Almighty will not sail by his Narrow Compass nor dance as I may so say after his Pipe God hath more wayes to the wood than One and alwayes more than many out of it though we at present see them not God hath Extraordinary means to bear up when Ordinary ones fail God can turn poysons into Antidotes Hindrances into Furtherances destructions themselves into Deliverances Has Elijah no meat rather than fail The devouring y 1 King 14.6 Ravens shall be his Caterers Is Jonah in danger of Drowning rather than sink a z Jon. 2.10 Whale shall have commission to be both His ship and Pilot too to set him safe on shore Faith knows that an Almighty God can work with yea and without above contrary to means and doth on purpose many times stain the pride and glory of some means that seem most probable that we may observe and adore his wise Providence in finding out and blessing the use of others more unlikely that we may prefer his Jordan before our Abanah 4. Impatient fretting murmuring
of chief regard and the acts of the outward only required as a help to our serving God in the Spirit Phil. 3.3 3. Carelesness in Duties is the high way to Atheism For every formall and sleight Prayer doth harden the heart and make way for contempt of God Men that have made bold with God in duty and it succeeds well with them their awe of God is lessened and the lively sense of his Glory and Majesty abated till it be quite lost by degrees they out-grow all feelings and tenderness of conscience every time you come to God sleightly you lose ground by coming till at length you look upon Worship as a meer Custome or something done for fashions sake Secondly Particularly 1. It is an affront to God and a kind of mockery we wrong his Omnisciency as if he saw not the heart and could not tell man his thought It is Gods Essential glory in Worship to be acknowledged an all-seeing Spirit and accordingly to be worshipped in spirit and in truth Joh. 4.24 Thoughts are as audible with him as words therefore when you prattle words do not make conscience of thoughts you do not worship him as a spirit We wrong his Majesty when we speak to him in Prayer and do not give heed to what we say surely we are not to prattle like Jayes or Parrots words without affection and feeling or to chatter like Cranes or be like Ephraim whom the Prophet calls a silly Dove without an heart A mean man taketh it ill when you have business to talk with him about and your minds are elsewhere you would all judge it to be an affront to the Majesty of God if a man should send his cloaths stuffed with straw or a Puppet dressed up instead of himself into the Assemblies of Gods people and think this should supply his personal presence yet our cloaths stuffed with straw or an Image dressed up instead of us such as * 1 Sam. 19.12 13. Michol put into Davids bed would be less offensive to God than our bodies without our souls the absence of the spirit is the absence of the more noble part We pretend to speak to God and do not hear our selves nor can give any account of what we pray for or rather let me give you Chrysostom's Comparison A man would have been thought to have prophaned the mysteries of the Levitical Worship if instead of * Chrys Hom. 74. in Mat. sweet incense he should put into the Censer Sulpher or Brimstone or mingle the one with the other Surely our Prayers should be set forth as Incense Psal 141.2 And do not we affront God to his face that mingle so many vain sinfull proud filthy blasphemous thoughts What is this but to mingle Sulpher with our incense Again when God speaketh to us and knocks at the heart and there is none within to hear him is it not an affront to his Majesty Put it in a Temporal Case if a great person should talk to us and we should neglect him and entertain our selves with his servants he would take it as a despight and contempt done to him The Great God of heaven and earth doth often call you together to speak to you Now if you think so slightly of his speeches as not to attend but set your minds adrift to be carried hither and thither with every wave where is that reverence you owe to him It is a wrong to his goodness and the comforts of his holy presence for in effect you say that you do not find that sweetness in God which you expect and therefore are weary of hâ—s company before your business be over with him it is said of the Israelites when they were going for Canaan that in their hearts they turned back again into Aegypt Acts 7.39 They had mo e mind to be in Aegypt than under Moses Government and their thoughts ever ran upon the flesh-pots and belly chear they enjoyed there we are offended with their impatience and murmurings and the affronts they put upon their Guides and do not we even the same and worse in our careless manner of worshipping When God hath brought us into his presence we do in effect say give us the world again this is better entertainment for our thoughts than God and holy things if Christians would but interpret their actions they would be ashamed of them is any thing more worthy to be thought of than God The Israelites hearts were upon Aegypt in the Wilderness and our hearts are upon the World nay every toy even when we are at the Throne of grace and conversing with him who is the Center of our rest and the fountain of our blessedness 2. It grieveth the Spirit of God he is grieved with our vain thoughts as well as our scandalous actions other sins may shame us more but these are a grief to the Spirit because they are conceived in the heart which is his Presence Chamber and place of special residence and he is most grieved with these vain thoughts which haunt us in the time of our special addresses to God because his peculiar operations are hindered and the heart is set open to Gods adversary in Gods presence and the World and Satan are suffered to interpose in the very time of the reign of grace then when it should be in solio in its royalty commanding all our faculties to serve it this is to steal away the soul from under Christs own arm as a Captain of a Garrison is troubled when the enemies come to prey under the very walls in the face of all his forces and strength So certainly it is a grief to the spirit when our lusts have power to disturb us in holy duties and the heart is taken up with unclean glances and worldly thoughts then when we present our selves before the Lord God looks upon his peoples sins as aggravated because committed in his own house Jer. 23.11 In my house I have found their wickedness What is this but to dare God to his very face Solomon saith * Pro. 20.8 A King sitting upon his throne scattereth away evil with his eyes They are bold men that dare break the Laws when a Magistrate in upon the Throne and actually exercising judgment against Offenders so it argueth much impudence that when we come to deal with God as sitting upon the Throne and observing and looking upon us that we can yet lend our hearts to our lusts and suffer every vain thought to divert us There is more of modesty though little of sincerity in them that say to their lusts as Abraham to his Servants * Gen. 12.5 Tarry here while I go yonder and Worship or as they say the Serpent layeth aside her poyson when she goeth to drink When a man goeth to God he should leave his lusts behind him not for a while and with an intent to entertain them again but for ever However this argueth some reverence of God and sense of the weight of
holy duties but when we bring them along with us it is a sign we little mind the work we go about 3. It is a spiritual disease the soul hath its diseases as wel as the body the unsteady roaving of the mind or the disturbance of vain and impertinent thoughts is one of those diseases Shall I call it a spiritual madness or feavor or shaking palsie or all these You know mad men make several relations and rove from one thing to another and are gone off from a Sentence ere they have well begun it Our thoughts are as slippery and inconsistent as their speeches therefore what is this but the frenzy of the soul What mad Creatures would we seem to be if all our thoughts were patent or an invisible notary were lurking in our hearts to write them down We run from Object to Object in a moment and one thought looks like a meer stranger upon another we wander and run thorough all the World in an instant Oh who can count the numberless operations and workings of our mind in one duty What impertinent Excursions have we from things good to lawful from lawful to sinful from ordinarily sinful to down-right blasphemous Should any one of us after he hath been some time exercised in duty go aside and write down his thoughts and the many interlinings of his own prayers he would stand amazed at the madness and light discurrency of his own Imaginations Or shall I call it the feavorish distemper of the soul Aegri somnia is a Proverb in feavors men have a thousand fancies and swimming toys in their dreams and just so it is with our souls in Gods Worship We bring that curse upon us spiritually which corporally God threatned to bring upon the Jews I will scatter you to the ends of the earth We scatter our thoughts hither and thither without any consistency the heart in regard of this roving madness is like a runnagate Servant who when he hath left his Master wandreth up and down and knoweth not where to fix or like those that are full of distracting business that cannot make a set meal but take their diet by snatches 4. It argueth the loss and non-acceptance of our Prayers you are in danger to lose your Worship at least so much of it as you do not attend upon and truly to a man that knows the value of that kind of traffick this is a very great loss You that are Tradesmen are troubled if you happen to be abroad when a good Customer cometh to deal with you the Ordinances of God are the Market for your souls if you had not been abroad with Esau you might have received the blessing and gone away richly loaden from a Prayer from the Word and the Lords Supper but you lose your advantages for want of attention Allowed distractions turn your Prayers into sin and make them no Prayers when the soul departeth from the body it is no longer a man but a Carkass So when the thoughts are gone from Prayer it is no longer a Prayer the Essence of the duty is wanting What is Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene defined it The lifting up of the heart to God Many have prayed without words but never any prayed without lifting up or pouring out the heart If a man should kneel and use a gesture of Worship and fall asleep no doubt that man doth not pray This is to sleep with the heart and the words uttered are but like a dream have but a sleight touch of reason in them a meer drowsie unattentive devotion the soul is asleep though the eyes be not closed and the senses locked up Can we expect that God should hear us and bless us because of our meer outward presence We are ashamed of those that sleep at a duty and this is as bad or worse they may sleep out of natural infirmity as weakness age sickness c. But this doth more directly proceed from some sleightness or irreverence Well then with what face can we expect the fruit of that Prayer to which we have not attended It is a great presumption to desire God to hear those requests a great part whereof we have not heard our selves if they be not worthy of our attention they are far more unworthy of Gods * Cypr. de Orat. Domin Cyprian or Ruffinus or whoever was the Author of the Explication of the Lords Prayer in Cyprians Works hath a notable passâ—ge to this purpose Quo modo te a Deo exaudiri postulas cum te ipse non audias Vis Deum esse memorem tui cum rogas cum ipse tui memor non sis Thou art unmindful of thy self thou dost not hear thy self and how canst thou with reason desire the blessing and comfort of the duty which thou thoughtest not worthy thine own attention and regard I would not willingly grate too hard upon a tender conscience it is a Question that is often propounded Whether wandring thoughts do altogether frustrate a duty and make it of none effect And whether in some case a vertual attention doth not suffice There is an actual intention and a vertual intention The actual intention is when a soul doth distinctly and constantly regard every thing that is said and done in a duty And a vertual intention is when we keep only a disposition and purpose to attend though many times we fail and are carried aside this Aquinas calleth primam intentionem out of the Scripture we may call it The setting of the heart to seek the Lord 1 Chron. 22.19 Now what shall we say in this Case On the one side we must not be too strict lest wâ— prejudice the comfort and expectation of Gods people when did they ever manage a duty but they are guilty of some wandrings It is much to keep up our hearts to the main and solid requests that are made to God in Prayer But on the other side we must not be too remiss lest we incourage indiligence and careless devotion Briefly then by way of answer There is a threefold distraction in Prayer distractio invita negligens voluntaria 1. There is distractio invita an unwilling distraction when the heart is seriously and solemnly set to seek God and yet we are carried besides our purpose for it is impossible so to shut doors and windows but that some wind will get in So to guard the heart as to be wholly free from vain thoughts but they are not constant frequent allowed but resisted prayed against striven against bewailed and then they are not iniquities but infirmities which the Lord will pardon he will gather up the broken parts of our Prayers and in mercy give us an answer I say where this distraction is retracted with grief resisted with care as Abraham drove away the fowls when they came to pitch upon his Sacrifice Gen. 15.11 It is to be reckoned among the infirmities of the Saints which do not hinder their Consolation 2. There is
distractio negligens a negligent distraction When a man hath an intention to pray and express his desires to God but he prays carelesly and doth not guard his thoughts so that sometimes he wanders and sometime recovers himself again and then straies again and is in and out off and on with God as a Spaniel roveth up and down and is still crossing the waies sometimes losing the company he goes with and then retiring to them again I cannot say this man prayeth not at all or that God doth not hear him but he will have little comfort in his Prayers yea if he be serious they will minister more matter of grief to him than comfort and therefore he ought to be more earnest and sedulous in resisting this infirmity that he may be assured of audience Otherwise if his heart be not affected with it in time by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost 3. There is distractio voluntaria a voluntary distraction when men mind no more than the task or work wrought and only go round in a track of accustomed duties without considering with what heart they perform them this is such a vanity of mind as turneth the whole prayer into sin Secondly The causes of this roving and impertinent intrusion of vain thoughts 1. Sathan is one cause who doth Maxime insidiari orationibus as Cassian speaketh lye in wait to hinder the Prayers of the Saints when ever we minister before the Lord he is at our right hand ready to resist us Zech. 3.1 And therefore the Apostle James when he biddeth us draw nigh to God biddeth us also to resist the devil Jam. 4.7 8. Implying thereby That there is no drawing nigh to God without resisting Sathan When a Tale is told and you are going about the Affairs of the World he doth not trouble you for these things do not trouble him or do any prejudice to his Kingdom But when you are going to God and that in a warm lively affectionate manner he will be sure to disturbe you seeking to abate the edge of your affections or divert your minds Formal Prayers patterd over do him no harm but when you seriously set your selves to call upon God he saith within himself This man will pray for Gods Glory and then I am at a losse for the coming of Christs Kingdom and then mine goeth to wrack That Gods Will may be done upon earth as it is in heaven and that minds me of my old fall and my business is to cross the Will of God he will pray for dayly bread and that strengtheneth dependance for Pardon and Comfort and then I lose ground for the devils are the * Eph. 6 12. Rulers of the darkness of this World He will pray to be kept from sin and temptation and that is against me Thus Sathan is afraid of the Prayers of the Saints he is concerned in every request you make to God and therefore he will hinder or cheat you of your Prayers if you will needs be praying he will carry away your heâ—rts Now much he can do if you be not watchful he can present Objects to the senses which stirs up thoughts yea pursue his temptations and cast in one fiery dart after another therefore we had need-stand upon our guard 2. The natural levity of our spirits man is a restless creature we have much a doe to stay our hearts for any space of time in one state much more in holy things from which we are naturally averse Rom. 7.21 When I would do good evil is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh consider this natural feebleness of mind whereby we are unable to keep long to any Imployment but are light fethery tossed up and down like a dryed leaf before the wind or as an empty Vessel upon the waves 't is so with us in most businesses especially in those which are Sacred the Apostle biddeth us pray without ceasing and we cannot do it whilest we pray he is a stranger to God and his own heart who finds it not daily this is an incurable vanity though we often repent of yet 't is not amended a misery that God would leave upon our natures to humble us while we are in the World and that we may long for Heaven the Angels and blessed Spirits there are not troubled with those things in Heaven there is no complaining of wandring thoughts there God is all in all they that are there have but one Object to fill their understandings one Object to give contentment to their desires their hearts cleave to God inseparably by a perfect love but here we are cumbred with much serving and much work begets a multitude of thoughts in us Psal 94.11 The Lord knows the thoughts of men that they are but vanity When we have summed up all the traverses reasonings and discourses of the mind we may write at the bottom this as the total sum here is nothing but vanity 3. Another cause is practical Atheism we have little sense of things that are unseen and lye within the vail in the World of spirits things that are seen have a great force upon us offer it now to the Governour saith the Prophet Mal. 1.8 God is a far off both from our sight and apprehension senses bind attention if you speak to a man your thoughts are setled and you think of nothing else but in speaking to God you have not like attention because you see him not Exod. 32.1 Make us gods to go before us Aye that we would have a visible God whom we may see and hear but the true God being a Spirit and an invisible Power all the service that we do him is a task performed more out of custome than affection in a slight perfunctory way 4. Strong and unmortified lusts which being rooted in us and having the Soul at most command will trouble us and distract us when we go about any duty each man hath a mind and can spend it unweariedly as he is inclined either to Covetousness Ambition or Sensuality for where the treasure is there will the heart be Matth. 6.20 set but the Covetous man about the World the Voluptuous man about his pleasures and the ambitious man about his honours and preferments and will they suffer their thoughts to be taken off surely no but set either of these about holy things and presently these lusts will be interposing Ezek. 33.31 their heart goeth after their Covetousness the sins to which a man is most addicted will ingross the thoughts so that this is one sign by which a man may know his reigning sin that which interrupts him most in holy duties for when all other lusts are kept out Sathan will be sure to set the darling sin a work to plead for him if a man be addicted to the World so will his musings be if to mirth and good chear and vain sports his thoughts will be taken up
17. If we suffer with him we shall be glorified together Luke 24.26 Christus prius ipse bibit potionem quam suis paravit Bern. parv Serm. Luth. in Exod. cap. 15. This way Christ entr'd into glory Ought not Jesus to have suffered these things and so to have entred into glory now if we will enter with him we must follow after him how by taking up his Cross Christ like a good Physitian first tasted the medicine that he gave his Patient The Cross of Christ sweetens our sufferings in the bitterness of them as that piece of wood sweetned the waters of Marah being cast into them Therefore John wrote to the Saints as partakers together of a great priviledge Rev. 1.9 vers 3. when he said Companion in tribulation and in the Kingdoâ— and patience of Jesus Christ Then never hope to go another way than the Captain of our salvation hath led us for if we baulk his track we are lost Aug. in Psa 52. must we not then give thanks for affliction that conforms us to our head VIII The Crosse is a Christians banner his honour and the special favour of the Lord towards him therefore be thankful for it Let not this seem a riddle or paradox Phil. 1. â— I have you saith the Apostle in my heart for as much as in my bonds and in the defence of the Gospel ye are all partakers of my grace where by grace many understand a special act of Gods favour to him and them wherewith they were to account themselves highly graced Hence he saith again a little after vers 29. Utrumque ostendit dei donum quia utrumque dicit esse donatum Aug. Velasquez in locum Phil. 2. 1 Pet. 4.14 to you it 's given in the behalf of Christ not only to believe but also to suffer for his sake This he accounts a peculiar gift of God to them whereof but few in comparison do partake Hence saith one upon that place it is a most noble yea and almost divine thing to suffer for the Lord Jesus For the Lord gave Christ himself on this very account a name above every name Mark what the Apostle Peter saith If ye be reproached for the name of Christ happy are you for the Spirit of God and of glory resteth on you Which words must be understood emphatically the highest manifestation and operation of the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit per He emphaticum Gods Spirit manifesteth it self variously in several subjects but in sufferers for Christ the very Spirit and quintessence of glory seems to be extracted and poured on thee Upon all these accounts and many more such we are to thank God for crosses and corrections because the good of them doth flow from Gods goodnesse not from their nature When the Horseleech by the Physicians direction sucks our blood and thereby performs a cure the Horseleech is not to be thanked but the Physician for his application So the Lord can make the bloody persecutors of his people to be instruments of good to his people no thanks to them but to him for it How shall a Christian bring his heart to this holy and heavenly Quere 5 frame so as in every thing to give thanks Hearken to these few directions and lay them up in your hearts Ans and draw them out in your constant practise I. Pray earnestly for the Spirit of God Canticum novum vetus homo male concordant Aug. without that Spirit thou canst never pray or praise God duely because not spiritually none can sanctifie the Lord God in his heart which is the first Principle of this work but he whose heart the Lord God hath sanctified The Holy Spirit breathing in a man makes him a living Organ tuned to and sounding out his praise Psal 33.1 Praise is comely for the upright but as uncomely in a carnal mouth as a Jewel in a swine snowt Non musica cordulâ— sed cór Non clamans sed amans cantat in aure dei 1 Cor. 14.15 I will sing with the Spirit The pompous dresses and melodious quires of magnificats without the Spirit of God breathing among them is but as a sounding brass and a tinckliâ—g cymbal For indeed without the Spirit of God in men they neither can not will remember the Lords mercyes nor consider them nor value them nor be affected with them nor blaze the praise of them The dead saith David do not praise thee dead hearts produce dead works it is the Spirit that quickens II. Labour to get a continual quick sight and sense of sin this will make thee sensibâ—e of every mercy and thankful for it So the provocation and merit of sin is nothing but curses death and wrath being due to it that yet thou shouldest be so tenderly spared and instead of miseries shouldest enjoy blessings how shouldest thou be affected with this Gen. 32.10 per Psalmos 1 Tim. 1.12 ad 17. Invitat ad magna qui gratantè◠accipit modica Cassiod Anima immersa sanguini Christi aurea reddiâ—ur ut manus in aurum liquefactum injecta deauratur Chrysost Psal 111.9 as Mephibosheth was with David's kindnesse to him an humble broken heart is the most thankful heart this was most eminent in the most eminent Saints 1 Jacob 2 David 3 Paul c. He that knows he hath forfeited all knows he deserves nothing but the reward of that forfeiture which is wrath and he that deserves nothing thanks God for every thing even for the least drop and crumb III. Behold every mercy coming to thee in the stream of Christs blood and through the Covenant of Grace this gives the mercy both an estimate and a relish this doth both sanctifie it and sweeten it and sublimate it a crust of brown bread coming thus is better then a purse full of gold another way as that Kings kisse to one friend was said to be better gold than a cup of gold which he gave another friend He sent redemption to his people he remembred his Covenant for ever holy and reverend is his name The deliverance there was in David's account and that truly the more thank worthy as being upon a covenant account for thus every mercy is a token of the Lords favour to his favourite it is that which makes common mercies to become special mercies Non tam beneficium sed ratio beneficii attendâ—nâ—a est Carnal men so they enjoy mercies they mind not which way they come in so they can but have them but a child of God knows that every thing that comes through Christs hands is the better for it and tastes the sweeter by far IV. Look on thy mercies as answers to thy Prayers and bless the Lord for them on that account for that 's double mercy 1. That God hath inclined and directed thine heart to beg such a mercy for this is a special act of the Spirit of adoption Rom. 8.26 27. 2. That he
a very foul sin and filthy uncleanness 1 Joh. 1.7 And the bloud of Jesus Christ his Son cleanseth us from all sin The sin of Sloth which in some sense may be called all sin it being Pulvinar satanae the devils pillow that he laies his head on in the soul 1 Pet. 2.4 5. Come to Christ the living Stone and you shall come from Christ lively Stones 5. Get quickning love to the waies of God Ovid. lib. 1. Amo 9. Qui non vult fieri desidiosus amet Pliny tells us That a rod of Mirtle in the hand of a Traveller will never suffer him to flag or faint but keeps him fresh and lively to his journeys end I am sure where love is in the heart it will carry a man in the way of God with life The Apostles did triumph in their tribulations and how so Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Orig. Is plentifully poured out as wine into bottles Ubi amor est non est labor sed sapor Bern. Serm. 85. in Cant. which makes it spiritful Love turns all pains into pleasures and perils into perfumes Love is the fore-horse in the souls Chariot who draws all the other affections and faculties after him What a loadstone was Shechems love to Dinah Gen. 34 19. It makes him communicate his Wealth Si tantum potuit cupiditas quid potest charitas Aug. change his Religion circumsize his Fore-skin See how spiritual Love wrought in Paul it was as strong Physick ready to work out his bowels 2 Cor. 5.14 For the love of God constraineth us Love hath not only an impulsive but also a compulsive power Metaphora a pariurientibus sumpta Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a grace that is alwaies big-bellied and is in labour alwaies being delivered of some good duty or other This Love put Paul upon exceeding pains and excessive perils 1. Exceeding pains that never meer man took the like 1 Cor. 15.10 I laboured more abundantly than they all It must be great pains to preach the Gospel fully from Jerusalem round about to Illyricum Rom. 15.19 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circulo or circuitu making Jerusalem the Point and the Regions round about the Circumference and then the space could not be less than four thousand Miles But if you take it in a collateral Line taking in the Regions of Attica Boeotia Achaia Epirus Asia minor Cilicia Cappadocia c. it was 2000. Miles but if you take it in a direct Line from Jerusalem to Stridon a Town in Illyricum it was above a thousand Miles and though these tiresome journeys might have apologized for sparing or at least for curtailing duties yet Paul never measured out his pains by a few sands in a glass but spent much time among the Saints in Praying Preaching Disputing Very memorable is that pains of his Acts 20.7 where Paul spends all the time from the Disciples meeting together on the Lords day untill midnight in holy Exercises 2. His excessive perils what a large Catalogue have you of them 2 Cor. 11.23 ad 28. In stripes above measure In prisons more frequent In deaths oft of the Jews five times received I forty stripes save one Thrice was I beaten with rods Once was I stoned Thrice I suffered shipwrack A night and a day I have been in the deep In journeying often in perils of waters in perils of robbers in perils by my own Country men in perils by the heathen in perils in the City in perils in the wilderness in perils in the sea in perils among false brethren in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness All this laid together well may we say with him * Nemo acrior inter persecutores nemo prior inter peccatores Aug. Tom. 10. pag 202. There was never a more fierce persecutor of the Gospel nor a more fervid propagator of the Gospel The first proceeded from his hatred the last proceeded from his love even the love of Christ 6. By faith apply the quickning Promise and the Promises of quickning 1. The quickning Promises Promises are steel spurs that will reach the dull heart to the quick they are singular Plaisters if well applied to draw out the corruption of sloth they are the soveraign Elixars whose quintessence will make the soul full of spirits 2 Pet. 1.4 Whereby are given to us exceeding great and precious promises Cardan subst l. 7. that by these ye might be partakers of the Divine Nature Precious Promises as stones are precious which have egregious vertue in them that by them we might be made partakers of the Divine Nature Bez. in loc Non transformatione natura humanae in divinam sed participatione donorum quibus conformes divinae naturae fimus Par not of the substance of God as Servetus stubbornly defended even to death But of those divine qualities and gracious dispositions which will stand with Gods Nature to communicate and our nature to participate Now Gods Divine Nature is an Act and our Divine Nature is active Now the right applying Promises will be very vertuous to make us vigorous to come as nigh the image and life of God as possibly we can Plato saies it is our chiefest good Deo penitus conformem fieri to bear the Character of God upon us 2. The Promises of quickning David presses God to be as good as his word Psal 119.25 Quicken thou me according to thy word He is often upon this string Ver. 107.154 resolving not to let God alone untill he kept his word Isa 40.31 But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Our soul as a Bee must suck honey from this flower to quicken it self Say thus to thy self Soul God hath promised I shall mount up with Eagles wings fly through difficulties and duties with celerity he is a God able true willing therefore I may be assured of this assistance Oh this honey will enliven thee more than Jonathans honey enlightened him 1 Sam. 14.26 29. Who must dye because he had eaten honey and if he had not eaten honey he must have died 7. Mind quickning examples A dull Jade will put himself faster on when he sees other horses gallop before him The Apostle hâ—ving mustered up in rank and file the Examples of those famous Worthies Heb. 11. Does Heb. 12.1 excite them with patience to run the race that was set before them If the rare acts of Miltiades would not suffer Themistocles to sleep then the famous Actions of Gods Worthies should not suffer us to slumber View Elias how he went up in a fiery Chariot to heaven in his spirit before he went in a fiery Chariot to heaven in his person 〈◊〉 〈◊〉
signifieth a kind of brutish feeding themselves without fear as it is Jude 12. but here in the Text the words runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they are expressed by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a copulative Camerarius observes haec ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petita magis notant arguunt hominum temporis illius securitatem so that the vehemency and eagernesse and intention of their spirits in the things they were imployed in is hereby noted They were very busie their hearts and heads and hands all taken up in eating drinking buying selling c. the actions named and the comforts which they were injoying those naturall and civil imployments in which they were ingaged all good and lawfull in themselves but they were not well imployed in them the use of those things was lawfull but they did sinfully use them for there is in all these actions a narrow way and a broad way Matth 21.13 14. the narrow way which is bounded and limited and under a rule as to the end 1 Cor. 10.31 viz. the glory of God and also to the circumstances this there be but few that find it But the broad way which is without bounds and limits this is the common road which most walk in Thus farre but no further saith God the will of God is the boundary of the narrow way but lust knoweth no bounds and will not be prescribed to The very Heathens looked at their common actions as under bounds they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gelli Noctes Act. l. 7. c. 19. Anton. Pig l. 4. § 3. but the difficulty lies in observing the just limits in the use of lawfull things and therefore one said well Licitis perimus omnes c. ruin usually ariseth from the use of lawfull things there being most danger where it is least suspected In all our comforts there is a forbidden fruit which seemeth sair and tasteth sweet but which must not be touched The Observations may be these 1. That all our actions naturall in eating c. and civill in buying and selling c. come under a rule This is implyed else the Lord would not have brought those great judgments on them barely for their eating c. had they not in those imployments transgressed a rule 2. Such are usually the miscarriages of men in the use of lawfull things that they are the procuring causes of the most dreadfull judgments For we see that the Lord makes mention of these very things lawfull in themselves as the causes of the floud on the world and fire on Sodom 3 The Lord puts great weight and stresse on those very things which we take but little or no notice of The old world and Sodom little thought they should come to so severe a reckoning for their eating and drinking c. To bring things to an issue as to the case concerning our danger of sin and miscarriage in lawfull things I shall 1. inquire When lawfull things become sin to us 2. How we may judg of our hearts and selves and discern their miscarriage and sin in the pursuing injoyment and use of lawfull things 3. What are the sins that attend the immoderate and inordinate use of lawfull things As to the first I answer When lawfull comforts which are given us for helps become hinderances in our way to Heaven then they become sin to us When we by our abusive cleaving to the creature by our inordinate affection to it by our exorbitant disorderly pursuing of it doe abuse our helps they become hinderances to us and as it was said of Gideons Ephod Judg. 8.27 He made an Ephod which when it became an Idol became a snare When lawfull comforts are immoderately and passionately desired pursued enjoyed then they become an Idol and a beloved or at least they become beloved so far as to carry it from Christ from duty Now when any thing becomes an Idol in the heart so as that the soul begins to bow before it and yeild obedience to it then it becomes an Idol and what is an Idol in the heart is a stumbling block of iniquity in our life Ezek. 14.4 it is a stumbling block an hinderance in our way such Idols in the heart usually prove great offences and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling blocks and occasions of falling the first signifies a stumbling block to keep one off from duty such an offence Peter was to Christ Matth. 16.23 He would have hindred him in that great work which He had to do The second signifies a galltrapp which will vex and trouble one in duty so that when our comforts become Idols images of jealousie in our hearts then they are stumbling blocks and so obstacles in our way to Heaven Again when our lawfull comforts by our dotage become beloveds or greatly passionately beloved then they become hinderances when your hearts inflame themselves with your comforts as the Lord speaks of them Isa 57.5 They inflamed themselves with their Idols when the heart doth inordinately love creature comforts they are then turned into lusts so that of lawfull comforts they are made unlawfull lusts 1 Ioh 2.15 16. the things of the world or the profits pleasures honours which usually mens hearts and thoughts are taken up withall are good and lawfull things in themselves but being abused they are called the lusts of the flesh the lust of the eye c. The Holy Ghost puts the lust that is within us to expresse the profits pleasures and honours of the world which are without us So that the good things of this life by our inordinate love to them being abused the very nature and property of â—he things are altâ—red for instead of proving good helps to us when lawfully loved and used become lusts that hinder us for they fight against our souls 2 Pet. 2.11 and members of the old man and weapons in his hand to fight against God they become one with old Adam in us and therefore Col. 3.5 we are bid to mortifie our earthly members he doth not say mortifie your lusts but members they being all one and make up together body of sin one old man as it is called Eph. 4.22 Now it is certain that the old man in us the body of sin is an enemy and a hinderance to us in our way to Heaven In this case those foul sins of Idolatry and adultery are committed with the creature in both which sins the heart is stolen away from God drawn away from the proper object The Apostle useth that expression Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away by lust or some object in an unlawfull conjunction with the heart then the heart comes to be gâ—ued to it as God speaks Hos 4.17 They are joyned to Idols fixed to them so that as in Idolatry the heart is joyned to and fixed to the Idol so as that it will not easily part with it as it is Ier. 2.10 Has
become thy Idol and beloved very far and thy sin 5. When the care anxiety and solicitude of the soul runs out after the comforts of this life saying what shall I eat what shall I drink how shall I live and maintain my Wife and Children what shall I do to get to keep such or such a thing when the thoughts of the heart are taken up for protection for provision to get and hold the things of this life such comforts as are so gotten and so enjoyed they are sinfully obtained and maintained and this our Lord Christ doth clear to us Matth. 6.25 26. And he warns his Disciples in a speciall manner against all such cares Luke 21.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. That comfort which thou art not dead unto neither is that dead to thee thou wilt hardly enjoy with safety to thy self or thou wilt part withall but upon severe terms If when God by his providence calls for such or such a comfort Husband Wife Child yet thou canst not you will not resign and give up that comfort at Gods call but thou growest impatient and sullen when he doth but attempt to bereave thee of it God may perhaps let thee have thy lust as he dealt with the Israelites Psal 78.18 30. but thou shalt have that comfort without any comfort it may be with a curse When we cannot bear the thoughts of either absence or loss of such or such things cannot endure the thought of parting it is like the tearing off a limb from the body when God takes away such a Husband or Wife or Child or Estate c. it argues that they were greatly abused while we had them If there were an indifferency of spirit in us as the Apostle speaks 1 Cor. 7.29 30 c. That they that were married were as if they were not married c. they would part upon easier terms by far When the life is bound up in a comfort it is death to part Gen 44.22.30 as it was with Jacob to his Benjamin When the creature hath got too great an interest in thee that thou canst by no means bring thy heart to think of leaving it or its leaving thee though God seems to call for it the heart begins secretly to rise up against God and to murmur and quarrell at providence this argueth a very carnall heart If the heart did hang loose from these things thou mightest injoy them with more comfort and part with them with more ease 7. If after God hath been weaning us in a more speciall manner by his Word and Rod and taking off our hearts from our worldly comforts yet the strong bent of the soul is towards them it argues much carnall love to them that we are not crucified to those comforts When the soul hath its secret sinfull converse and fellowship with a creature-comfort against its own conviction to the contrary it may be thou hast repented or at least hast seemed to repent of such a way and course yet for all this thy heart continually hangs that way and as it is Prov. 9.17 Her stoln waters are sweet and bread eaten in secret is pleasant when a stolne glance of the eye a stoln kiss from a lustfull object is still pleasant to the soul there is much of a meretritious carriage in that heart it is so farre sinnefully injoyed When the heart hankers much after such a thing it is stolne away Hos 4 11. when it hangs after it as it is Jer. 22.17 Their hearts went after their covetousnesse when the heart hath its secret haunts and postern doores to get out to such or such an object and that object hath its secret passage to the soul There be some secret correspondencies betwixt the heart and the object when the lustfull object hath its wellcome it no sooner knocks but it is admitted when it hath a free passage into the heart and the heart hangs after it nay perhaps admits it when it is in duty if it comes even when we are with God in prayer and is admitted it argues a sinfull whorish familiarity 8. If after solemn and frequent warnings invitations and earnest beseechings perhaps corrections too God calls thee to a more strict and close walking with him in a severer way of selfdeniall in a more free and full enjoyment of himself If God would sequester thee from thy Oxen farm married wife that he might have thee more alone from the croud and dust and tumult of the world if yet after all this thou then settest thy wits on work to frame excuses If Christ speak to thee as he did to his Spouse Cant. 7.11 Come let us go and lodge in the villages Come let us goe out of the City crowd and multiplicity of worldly businesses and let us retire alone that we may more fully enjoy one another If he saith to thee as ver 12. he speaks to his Spouse Let us get up early to the vineyard c. and calls thee off to a more early earnest diligent attendance on him and thou doest as the Spouse Cant. 5.2 3. makest lazy excuses for thy easie gainfull trade and way of life thou leadest if so it be with thee thou keepest thy comforts upon sinfull termes When the Arguments and pleas and excuses and pretexts are for lust when denials equivocations and thy reason are all at work for lust When God calls to self-deniall in some creature-comfort and then the heart formes excuses for the enjoyment of it as they in the Gospell they all began to make excuses when they were call'd to the Wedding Supper their lawfull comforts became a snare and sinne to them Luke 14.16 17. If thy heart in such a case studies colours to adorn or set it out or set it off or covers to protect it then it is sinfull the heart miscarries in the injoyment of its comforts when it studies how to hide it self in the injoyment of it as much as may be even from the eye of God The third thing propounded was What are the sins that attend the immoderate sinfull use or abuse of lawfull comforts I will confine my self to the sins in the Text The first sin in their eating and drinking c. was sensuality and that is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as I have shewed is properly applied to bâ—uits an eating after a bruitish manner and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes the vehemency and intention of their spirits laid out in their sensuall injoyments men are apt especially in abundance to grow sensuall and bruitish to use their comforts without fear to indulge themselves very farre and so say to themselves as the Rich Glutton Soul take thine ease eat drink and be merry Luk. 12.19 a sensuall bruitish speech fitter for a swine than a man abundance of the things of this life hath a strange vertue to corrupt a man into a bruit Deut. 32.15 Jeshurun waxed fat and kicked How is he degenerated to a fat
secure as to their state and of a supine sleepy carelesse spirit such are ever in a most unsafe sinfull condition nigh to cursing and on the very brink of ruine and utter destruction How must we make Religion our businesse LUKE 2.49 Wist ye not that I must be about my Fathers businesse THese are the words of our Lord Jesus whose lips dropped as an honycomb the occasion was this Christ having the spirit of wisdom and sanctity powred on him without measure being but twelve years old goes to the Temple and fell a disputing with the Doctors ver 46. where should Learning blossom but upon that Tree which did bear severall sorts of fruit Col. 2.9 Who could better interpret secrets than he who lay in his Fathers bosom all that heard him were astonished at his understanding ver 47. in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were out of themselves with admiration Vsque ad stuporem perculsi Budaeus well might they admire that he who never had been at the University should be able to silence the great Rabbies Joh. 7.15 How knoweth this man letters having never learned while they were wondring his Mother who was now come to seek him Minime objurgans sed rem fidentèr modestè quaerens Brugensis propounds this Question Son why hast thou thus dealt with us ver 48. that is why hast thou put us to all this labour in seeking thee in the words of the Text Christ makes a rationall and religious reply Wist ye not that I must be about my Fathers businesse in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of my Father As if Christ had said I must be doing the work which my Father in Heaven hath set me about for this received I my mission and unction Joh. 9.4 that I might doe the will of him that sent me what am I in the world for but to promote his glory propagate his truth and be as a load-Star to draw souls to Heaven Wist ye not that I must be about my Fathers businesse From this example of our blessed Saviour in making his Fathers work his businesse we learn this great Truth That it is the duty of every Christian to make Religion his businesse Doctr. Religion is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing by the bye proper only for spare hours but it must be the grand businesse of our lives Saint Paul made it so his great care was to know Christ and to be found in Christ Phil. 3.9 10. how abundantly did he lay out himself for God 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I laboured more abundantly than they all c. Saint Paul moved heavenward not slowly as the Sun on the Diall but as the Sun in its haemisphere with a winged swiftnes he made Religion his businesse For the illustrating and unfolding of this there are three Questions to be resolved 1. What is meant by Religion 2. Why we must make Religion our businesse 3. What it is to make Religion our businesse 1. What is meant by Religion I answer the Latin word Quest 1 religio quasi religatio it signifies a knitting together Lactantius l. 4. div instit sin hath loosned us from God but when Religion comes into the heart it doth religare fasten the heart to God again as the members are knit to the head by severall nerves and ligaments Religion is the spirituall sinew and ligament that knits us to God The Greek word for Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a right worshipping This is Religion when we not only worship the true God but in that manner which he hath prescribed by a right rule from a right principle to a right end 2. The second Question is Why we must make Religion our Quest 2 businesse I answer Because Religion is a matter of the highest nature while we are serving God we are doing Angels work the businesse of Religion doth infinitely out-ballance all things besides pleasure profit honour the Trinity which the world adores are all of an inferior alloy and must give way to Religion The fear of God is said to be the whole duty of man Eceles 12.13 or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of man other things may delight Religion doth satiate other things may make us wise to admiration Religion makes us wise to salvation 2 Tim. 3.15 3. The third Question is What it is to make Religion our businesse Quest 3 I answer It consists principally in these seaven things 1. We make Religion our businesse when we wholly devote our selves to Religion Psal 119.38 Stablish thy word unto thy servant who is devoted to thy fear as a Schollar who devotes himself to his studies makes Learning his businesse a godly man may sometimes run himself through praecipitancy and incogitancy upon that which is evil therâ—s no man so bad but he may doe some good actions and there 's no man so good but he may doe some bad actions but the course and tenour of a godly mans life is religious when he doth deviate to sinne yet he doth devote himself to God 'T is with a Christian as it is with a company of mariners at sea they are bound for such a coast now while they are sailing they may meet with such a crosse wind as may turn them back and drive them a quite contrary way but as soon as the storm is over and the sea calm they recover themselves again and get into the right way where they sayled before Isa 5.20 so it is with a Christian Heaven is the haven he is bound for the Scripture is the compasse he sayls by yet a contrary wind of tentation blowing he may be driven back into a sinfull action but he recovers himself again by repentance and sayls on constantly to the heavenly Port. This is to make Religion our busines when notwithstanding some excursions through humane frailty we are devoted to Gods fear and dedicate our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God 2. We make Religion our businesse when we intend the business of Religion chiefly it doth principatum obtinere Matth. 6.33 Seek ye first the Kingdom of God Si Christus pro te de coelesti sede descendit tu propter ipsum suge terrena Aug. First in time before all things and first in affection above all things We must give Religion the praecedency making all other things either subservient or subordinate to it We are to provide for our families but chiefly for our souls this is to make Religion our businesse Jacob put the cattell before and made his wives and children lag after Gen. 32.16 'T is unworthy to make Religion come behind in the rear it must lead the van and all other things must stoop and vail to it he never had Religion in his heart who saith to any worldly thing in
great the great advantage which all these outward things have against us is their suitablenesse to our senses for though believers are said to live by faith Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the best of men have had something to witnesse they were but men of like passions as 't was said of Elias James 5.17 but Christ is all to free us from these dangers Joh. 16.33 Be of good cheer I have overcome the world He hath overcome it for us and in some measure in us 2. Christ is All to fill the souls of believers with all that good which may capacitate and qualifie them for happinesse it is the decree of Heaven that none be admitted into glory but those oâ— whom God hath wrought the truth of grace Heaven must first be brought down into our souls before our souls are capable of ascending up thither we must first be made meet before we can partake of that inheritance of the Saints in light Col. 1.12 with Ephes 5.5 we are by nature unmeet because we are carnall and earthly and should God dispence with his own decree and open so wide a door unto Heaven and happinesse as to let in carnall and sensuall persons Heaven would be no Heaven unto such carnall hearts can never rellish the sweetnesse of spirituall enjoyments Rom. 8.6 7. Philosophers observe that all delight arises from a suitablenesse betwixt the person and the object What is the reason of that diversity of delights which is among the children of men that which is one mans joy is another mans grief and that which is one mans pleasure is another mans pain the onely reason is because of the diversity of tempers and dispositions Some there be of such a bruitish and swinish temper that nothing is so pleasing unto them as wallowing in the mire of their sensualities others again of so refined a temper that they esteem these sensuall pleasures very low and much beneath them but still every mans delight is according to his temper and disposition and therefore Heaven would be so farre from being a Heaven unto such that it would be a kind of hell to them for as delight arises from an harmony betwixt the person and the object so all kind of torment from an unsuitablenesse and contrariety hence is it that although God vouchsafes us something of Heaven here on earth viz. in his Ordinances yet to unheavenly hearts every thing of this nature is a taedium a burden When will the new Moon be gone that we may sell Corn and the Sabbath that we may set forth wheat c. Amos 8.5 Aelian reports of one Nicostratus who being a skilfull Artificer and finding a curious piece of Art was so much taken therewith that a spectator beholding him so intent in viewing the workmanship asked him what pleasure he could take in gazing so long upon such an object he answers hadst thou my eyes thou wouldst be as much ravished as I am So may we say of carnall persons had they the hearts and dispositions of believers they would be as much delighted with all means of communion with God as they are and account that their priviledge which now they esteem their vexation the Greeks tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling because all good is of an attractive and magnetick nature to draw forth and call our affections after it but yet 't is not the intrinsecall excellency of any object that renders it taking with us but our affections are accordingly exercised upon all kind of objects as representations are of those objects from the understanding for 't is the understanding which sits at the stern of the soul that is the primum mobile the master-wheel that puts the affections as so many lesser wheeles upon motion therefore unlesse our judgements be both enlightned and sanctified we can never approve the things that are excellent Naturalists observe that though the Loadstone hath an attractive virtue to draw Iron to it yet it cannot exercise that virtue upon Iron that 's rusty Ignorance is the rust of the soul that blunts the edge of our affections to whatsoever is spiritually good there must be therefore some kind of suitablenesse and harmony betwixt our souls and heavenly mercies before we are capable of tasting the sweetnesse of them Now Christ is all to believers in this respect also 't is from his fullnesse they receive and grace for grace Joh. 1.16 That we have any thing of grace it is from him and that we have such a degree or measure of grace it is from him I am come that they might have life and that they might have it more abundantly Joh. 10.10 the essence and the aboundance are both from him All those miracles which Christ wrought in the dayes of his flesh upon the bodies of poor creatures Ephes 5.8 Ephes 2.5 1â— in restoring sight to the blind speech to the dumb life to the dead all these does Christ work over again upon the souls of them whom he prepares for Heaven 3. Christ is All to fill all Ordinances with power and efficacy these are the means of salvation and through his concurrence effectuall means as they are his institutions we are under an obligation of using them and as they have the promise of his presence Matth. 28 20. Matth. 18.20 we are warranted in our expectations of benefit from them but yet Ordinances are but empty pipes but dry breasts unless Christ be pleased to fill them who filleth all in all Ephes 1.23 That there should be such a might and efficacy in things so weak such miraculous and strange effects by means so inconsiderable that the foolishnesse of preaching should be powerfull to salvation 't is because it is not man but God that speaks Joh. 5.25 The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Look upon Ordinances in themselves and so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not but as they are accompanied with the power of Christ so so they bring to nought things that are 1 Cor. 1.28 'T is he who in Baptisme baptises with the Holy Ghost and with fire Matth. 3.11 'T is he in preaching the Word speaks not onely to the ear but to the heart Luk. 24.32 Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures In a word Christ is all in every Ordinance in respect of efficacy while the Disciples fished alone they caught nothing but when Christ is with them the draught of fishes is so great they are scarce able to draw it Joh. 21.3 6. 4. Christ is All to sill every condition with comfort the best of conditions is not good without him nor is the worst bad with him Vbi bene sine te aut ubi maâ—e cum te Bern. Alexander accounted himself
understand it or 2. For an expression of the prolonging of his sojourning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw forth or to prolong and thus the Septuagint renders this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Arabick Syriack and vulgar Latine versions follow with some others and the next verse seems to favour this sense ver 6. My soul hath long dwelt c. but either way gives us the same ground of complaint only the first sense doubles the ground of the Psalmists trouble and the other suggests the circumstance of the long continuance of his sojourning By Kedar is understood part of Arabia the inhabitants whereof are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochart ut sup or dwellers in tents because they had no fixed and setled habitation but were robbers and lived upon the prey Now we are not to suppose that David did really sojourn and dwell among these barbarous people but he speaks this of his wandring about from place to place without any setled habitation and to set forth the cruelty and inhumanity of those among whom he dwelt he doth expresse it thus Woe is me that I dwell c. as if one living among professed Christians who deal with him more like savages than Christians should say Woe is me that I sojourn among Turks and Saracens And thus you see Davids present condition which he bewails is his absence from Jerusalem and the Tabernacle or place of Gods solemn worship and his converse with wicked and ungodly men and then these two truths lye plain before us in the words It is oftentimes the lot and portion of good men to be deprived of the Doct. 1 society of the godly and of opportunities of publick serving God and to dwell among and converse with wicked and ungodly persons It is a real ground of trouble and sorrow to a good man to be thus deprived Doct. 2 c. 'T was that which here made David proclaim himself in a state of woe and misery 'T was that which the Apostle tells us did vexe the righteous soul of Lot 2 Pet. 2.7 and which made the holy Prophet Elijah even weary of his life 1 King 19.4 You may easily imagine what a sad heart a poor lamb might well have if it be driven from the green pastures and still waters and forced to lodge among Wolves and Foxes where it must feed upon Carrion or starve and be continually in danger of being lodged in the bellies of its cruel and bloody companions unless lome secret over-ruling hand do restrain their rage and feed it with wholesome food and truly such is the condition of those that follow the Lamb of God in holy Lamb-like qualities when deprived of green pastures and still waters of Gospel Ordinances and forc'd to converse with wicked and ungodly men In handling of this Point I shall first lay before you the grounds of it and then adjoyn such practical application as may be usefull and profitable The grounds of this Truth do partly refer to God partly to wicked men and partly to the godly themselves if in such a condition a beleeving soul either look upwards or outwards or inwards he will see much cause of grief and trouble 1. With reference unto God and that upon a double account 1. It is a real ground of sorrow to a beleeving soul to be deprived of occasions of solemn blessing and praysing God the soul that is full of the sense of the goodness of God that knows how many thousand wayes the Lord is continually obliging it to love and bless him cannot but be afflicted in spirit to be kept from making its publick acknowledgements of divine goodness The Psalmist tell us Psal 65 1. that Praise waiteth for God in Sion that is in the publick Assemblies of the Church and truly 't is a grief to a believing soul not to wait there with his thank-offerings not to pay his vows unto the Lord in the presence of all his people Psal 116.17 Psal 66.18 in the Courts of the Lords house c. not to declare to all that fear God what he hath done for their souls 2. It is a real ground of sorrow to live among those that are continually reproaching and blaspeming the Name of God to see sinners despise the goodness of God and trample upon his grace and mercy and scorn his love and kindness and kick at his bowels and spit in his face and stab at his heart who is our God our Father our Friend our good and gracious Lord and King This must needs make the beleeving soul cry out Woe is me that I live among such Let us suppose a person that hath been hugely obliged by a Prince to love him and that indeed loves him as his life if this Prince should be driven from his Throne and an usurper get into his place would it not be great affliction and sadning to the spirit of such a person to live among those who every day revile reproach scorn and abuse his gracious Prince Why Sirs if you and I be true beleevers we know that the Lord is our Soveraign King Prince such a one who hath infinitely more obliged us to love him than 't is possible for any Prince to oblige a subject we do love the Lord as our lives nay better than our lives or else we love him not at all must it not then be matter of grief to hear ungodly sinners who have driven God away from their hearts souls where his Throne should be set up and who have let that grand usurper the Devil set up his throne within them and among them and who daily say unto God as those wicked ones Job 21.14 Depart from us for we desire not the knowledge of thy wayes to hear such curse and swear and blaspheme God and in their lives by wicked ungodly courses do him all the despight dishonor that they can bring his Name to the Tavern to the Stews upon the stage and there foot and defile the great and glorious Name of God with the worst of polutions Certainly Sirs he cannot account God his Friend his Father his good and gracious Prince whose eye doth not run down with Rivers of tears to see men so far from keeping Gods Law 2. It is a trouble to good men to sojourn c. with reference to those wicked ungodly persons among whom they live it grieves their souls to see sinners run into all excess of riot eagerly pursuing hell and damnation greedily guzling down full draughts of the venome of Asps and the poyson of Dragons it pities them to see sinners stab themselves to the heart and laughing at their own plague sores jeasting away God and heaven and eternal happiness If any of us should see a company of men so far besotted and distracted as that one should rend and burn the Evidences of a great Inheritance which others labour to deprive him of another should cast inestimable pearls
that our Religion may not be a dull languid lethargick principle but may render us fit and prompt for all the actions of a spirituall life And now this life of Religion the case supposeth the person to have who needs advice and then you 'l quickly perceive that there be two things in danger 1. The life of Religion in a religious person 2. The life of a religious person and so the case doth resolve it self into these two Queries 1. What should believing Christians do to support the life and vigour of Religion in their souls when they want the ordinary means of publick Ordinances and are indangered by the leavening society of wicked men 2. How should they preserve their lives among persecuting enemies without hazarding the life of their Religion For the clearing of and directing in this case I shall now premise some Propositions fit to be taken notice of Prop. 1. It cannot be expected that any Rule should be given according to Scripture whereby both the one and the other life may be certainly secured for many times Gods providence brings us into such circumstances that if we are resolved that come what will wee 'l keep our Religion we must lose our lives and if we are resolved to keep our lives though with the hazard or shipwrack of our Religion we must then part with our Religion and perhaps our lives too 2. There can be no certain and infallible course propounded whereby the life of the body may be secured with the losse of Religion though Devil and world bid fair and promise we shall live and do well if we will part with our Religion yet they are not able if willing to make good their promise so long as there be so many thousand wayes to death besides Martyrdome and this is the purport of that threatning expression Mat. 16.25 Whosoever will save his life shall lose it not only that eternall life which is the only true life but even this temporall life as many relations tell us 3. The life of Religion in the soul is that which by Gods blessing and our spirituall care and industry may be infallibly secured in any place among any persons in any condition I do not say the outward exercise of Religion but that which is the life and principle of Religion in the soul may be preserved Force and violence may deprive those that are religious of opportunities to meet together and pour forth their Common prayers and supplications to God and publikely sing forth the praises of God and hear the great truths of the Gospell preached unto them nay they may be hindred from speaking with their mouthes either to God or for God as many of the Martyrs have been gagged but all the force and violence in the world cannot take away that which is the principle and life of Religion unlesse we our selves betray and cast it from us nor can they hinder the prime and principall acts and exercises of Religion All the world cannot hinder you or me from having good thoughts of God from sanctifying the Lord God in our hearts from trusting in hoping in rejoycing in the goodnesse and mercy of God through Jesus Christ from making holy melody in our hearts and such musick as shall be heard beyond the sphears though he that stands at our elbow knows not a word we speak so that true Religion both in the principle and prime exercises of it may be infallibly secured insomuch that he who can rend the heart out of the body cannot tear Religion out of the soul 4. His soul cannot be quickned with the life of the Religion of the Gospell who is not in heart perswaded that the securing the life of Religion in his soul is hugely more his concernment than the preserving of the life of the body Yea his Religion is built on a sandy foundation who hath not seriously considered that for ought he knows his Religion may cost him his life and hath not brought his soul to an humble resolution to lay down his life rather than let go his Religion thus much is clearly imported in that passage Luk. 14.27 28 c. Which of you intending to build a tower sitteth not down first and counteth the cost c 5. The society of good men and enjoyment of Gospell Ordinances is of speciall use to preserve quicken and enliven the principle of Religion in the soul they are to Religion in the soul what food is to the naturall life of the body and therefore the Ordinances in the Church are compared to breasts of consolation Isa 66.11 The great design of God in appointing Gospell-Ordinances is that by the help and assistance of those gifts and graces which he bestows upon his Ministers the souls of those who are estranged from him should be brought home to the owning and acknowledging of the truth and that those who have returned to the Lord should be more and more affected with a sense of divine goodnesse and their dependance on the Lord for all they have and hope for and indeed if preaching and reading and praying and every other Ordinance both in publike and in private do not aim at and intend this great end the begetting or actuating and stirring up the life of Religion in our souls then are they what some would fain perswade us vain uselesse troublesome things If thy coming to Church to hear a prayer or a Sermon be not by thee designed and do not in the even tend to make thee better to love God more loath sin more and value the world lesse and resolve more heartily to obey the Gospell thou hadst as good have been in thy bed or shop as in the Church and if in preaching and praying we that are Gods mouth to you and your mouth to God have any other design than to stir up in your souls good thoughts of God affectionate workings of heart towards a loving tender-hearted father zealous and hungring desires to do the will of God and expresse our love by obeying his commandments I seriously professe I should think my self much better imployed to be working in a Coblers stall or raking in the kennell or filling a dung cart than preaching or praying in a pulpit and let those who do not intend these great ends know that ere long they will finde they had bettter have been imployed in the most debasing drudgery than in the outward work of God with sinister and unworthy ends These things premised the case resolves it self into these particular questions 1. What should beleeving Christians do to support the life of Religion in their souls when they want the ordinary food of publick Gospel-Ordinances 2. What should such do to preserve their outward concernments among persecuting enemies without hazarding their Religion In answer to the first question take these Directions 1. Let such humbly reflect upon their former sleighting despising and abusing the means of grace which now they want it is the usual method of God to
man live according to the principles of that Religion and as it is with the principle of naturall life it is not made more lively active and vigorous by arguing and disputing wherein it doth consist and what are the proper acts of it but by putting it forth in the due acts and exercises of that life even so the principle of spirituall life in the soul gets no strength by zealous and hot disputing what and which is the true Religion and which be true and proper acts of Religion but by humble practice of what we know to be Religion not but that it is both lawfull and commendable to be able to understand and defend the grounds and principles of our Religion and all the holy exercises of it but I only caution against letting that sap run out in unfruitfull suckers which should nourish the fruit-bearing branches 6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts moving you to prayer meditation c. When you are in a valley of vision you will have many calls and motions from without to hear the Word and pray and receive the Sacrament but when you are abroad in a land of darknesse God must not only be your best but your only friend by his Spirit to jog and stir you up to holy duties and therefore it doth more than ordinarily concern us at a such time not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment 7. Observe and keep a register or diary of Gods mercies and your own sins that you may be often minded what God hath been to you and what you have been to him with how many thousand kindnesses he hath obliged you and with how many thousand sins you have disobliged him When we enjoy publick Ordinances we may there be often minded both of Gods goodnesse to us and our sinfulnesse against him and so may have our hearts stirred up to have very good thoughts of God and very low thoughts of our selves but when we want publick Ordinances we should labour to supply that want by a more strict observation and recording both the one and the other that by reviewing our register we may be enabled to affect our souls sutably either to praise the Lord or abase our selves 8. Lay a charge upon your selves to sleep and awake with the thoughts of God and eternity upon your souls and indeed though this is exceeding usefull for all men yet most of all for those who are deprived of Ordinances 'T is sure that the same truths which at first work upon the soul to the begetting grace are of force afterwards to quicken grace and make it lively and vigorous in the soul and certainly the belief of what God is in himself and to us and the thoughts of eternity have a great force to perswade carelesse sinners to sober and serious consideration the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls it will be of great use to charge our selves more severely with the daily serious thoughts of them 9. Take heed as for your life of indulging any secret sin for that will keep down the life of Religion in the midst of all Ordinances and therefore much more in the want of them a secret disease in the body which spends upon the stock of the radicall moysture will keep a man from being lively and vigorous though he have plenty of very good nourishing food much more will it endanger one in a famine even so a secret sin lodged within and indulged will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances much more when there is a famine or scarcity of the bread of life A Tradesman that hath some secret vent where his estate runs wast may prove a beggar in the midst of daily incomes by a good Trade much more if he spends upon a dead stock and so a man who spends the strength of his soul in some close and secret sin may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances and though he have daily incomes of convictions informations reproofs counsels sollicitations c. from publick Ordinances much more in the want of them and therefore they who value the life of Religion or the life of their souls must take heed of indulging secret sins 10. Be the more carefull often to feel the pulse of thine own soul we use to say every man at a competent age is either a fool or a Physician and though he be a fool indeed who when he needs and may have wiser Physicians will trust to himself yet when we cannot have others a man should the more study himself and the oftener try his own pulse and truly he is but a babe in spirituall things that is not something of a Physician to himself and though we should not trust our own skill or experience where we need and may have the help of others yet when we are deprived of them we should the more diligently converse with our own souls and be the oftener trying how our pulse beats towards God and Heaven and the things of another life 11. Be so much the more in private secret prayer reading and meditation when we want the showrs of publick Ordinances we should the more diligently use the watring pot and water our souls with our foot as the phrase is concerning Egypt Deut. 11.10 If our lot should be cast where there be no publick Markets where Corn might be bought every one would plow and sow reap and thrash in his own grounds Even so if we should live where there be no publick Gospel-Ordinances where the Truths of the Gospel are not publickly to be had where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing and sowing in reaping and thrashing by our own private endeavours and I think it would be fit for us in such a condition to spend that time at least in private duties which others spend in superstitious or Idolatrous services let not us think much to give God and our souls that time which others give to their own superstitious fancies 12. In the use of all private helps act faith in God as being able to supply the want of outward means by the gracious influence of his good and holy Spirit When there was no rain from heaven God could cause a mist to arise and water the earth Gen. 2.6 even so if the Lord should bring us whore there be no showres of publick Ordinances he can stir up in our souls those holy and heavenly meditations which shall again drop down like an heavenly dew upon the face of our souls and keep up an holy verdure and freshness upon the face
word signifieth both a wicked man and a deceiver And it is observed that those whom David the devoutest man called wicked Solomon the wisest man calls fools and Job the most upright man calls hypocrites all is but one and the same thing under divers names Hypocrisie then is but a feigning vertue and piety it seems to put on and vice and impiety it conceals and would seem to put off It is indeed vice in a vizor the face is vice but virtue is the vizor The form and nature of it is imitation the ends are vain glory to be seen of men or some gain or carnal respects There is a grosse hypocrisie whereby men pretend to the good they know they have not and there is a formall close hypocrisie whereby men deceive others and themselves too are hypocrites and do not know it In this case it is probable the Pharisee was Luk. 18. Mat. 25. and those signified by the five foolish Virgins and all formall Christians that are not regenerated by the spirit nor put into Christ by faith This is a subtle evill a secret poyson a close contagion and here it is infinite mercy and grace that we do not all split and perish and if we can scape this if we are indeed sincere we are out of the greatest danger of all the leaven of hypocrisie To direct you to find out and to purge out this shall be my especiall endeavour at this time 2. How is hypocrisie resembled by leaven Briefly thus 1. Leaven is hardly discerned from good dough by the sight and as hardly is hypocrisie distinguished from piety You outwardly appear righteous unto men Mat. 23.18 1 Cor. 5.6 but within you are full of hypocrisie and iniquity 2. Leaven is very spreading a little leaven leaveneth the whole lump and so it is a great deal of mischief hypocrisie doth it spreads over all the man and all his duties parts performances leavens all as we may observe Esa 1.12 13 14 15. Esa 66.3 3. Leaven is of a sour tast and ingratefull smell so is hypocrisie to God and man I will spread dung upon your faces even the dung of your solemn assemblies Mal. 2.3 all were leavened with hypocrisie and were accounted and savoured but as dung in the nostrils of the Lord. How odious and loathsome was that service of Annanias and Saphira Act. 5. both to the holy Ghost and to the Church because it was leavened with hypocrisie 4. Leaven is of a swelling nature it extends and puffs up the dough and so doth hypocrisie it is all for the praise of men the Scribes and Pharisees were all for preheminence chief places chief seats chief appellations to be called Rabbi Rabbi and if others will not admire and over value them they will admire and advance themselves Mat. 18. Luk. 16.14 15. I am not as this Publicane You are they that justifie your selves but God knoweth your heart for that which is highly esteemed among men is an abomination to the Lord. They highly esteemed of themselves they justified themselves they derided Christ for not having the same thoughts of them Pride and vain-glory is the inseparable companion if not the mother of hypocrisie 3. Why is it called the leaven of the Pharisees Because they were leavened with it to purpose they were exact and supereminent in this divelish art of personating and counterfeiting to the life The devill indeed is the arch-hypocrite of the world transforming himself into an Angell of light his first-born in this generation are the Scribes and Pharisees his next born the Jesuites so like their predecessors the Pharisees that a man may believe that Christ looked so farre as to them in Matth 23. and strook at them through the Pharisees sides that they were indeed the types but the Pope Cardinals Prelates and Jesuites the antitype Their Doctrines are alike leavened they both set up traditions superstitious customs and forms against and above the Word of God when once they come in competition they both would ordinarily suspend and dispence with Gods commands but most rigorously impose their own and that under severe paenalties and both upon the account of extraordinary holinesse and high actings of devotion And so for their conversation there was grosse hypocrisie in all to be seen prayed in corners of the streets gave alms openly Mat. 6.4 5 6. disfigured themselves that they might appear to fast So the Jesuites if we may beleeve some of themselves being converted and many of the Saeculars that know them well enough affect the name but hate the reallity of true piety and devotion They would be accounted as Henry the 4th of France said of them Timothies at home in the Colledge Chrysostomes in the pulpit and Augustines in disputation this they would be accounted though it be nomen inane crimen immane they would have the name though not the thing for that is the nature of the leaven of the Pharisees which is hypocrisie 4. Wherein is this leaven of hypocrisie so dangerous that Ministers and people ought firstly chiefly to beware of it A very little and briefly of that There is great danger of it and great danger by it There is great danger of it 1. For we have the ground of the matter in our selves hearts deceitfull above all things Ier. 17.9 and desperately wicked who can know thy wickednesse I the Lord search the heart and try the reynes c. As if none besides the Lord knew the bottomlesse depths and deceits of the heart In the heart are those lusts and affections that feed and foment all the hypocrisie in the world pride vain-glory concupiscence carnall wisdome were it not for these there would not be an hypocrite living 2. The Devill watcheth night and day to set fire to this towe he is fitted to the purpose and filled with raging desire to comply with a filthy heart and to ingender this spurious offspring of hypocrisie He hath in a readinesse his wiles and his depths his baits and his snares and for a false heart hath false wayes false Doctrines false faiths false seasons false ends and aims vix caret effectu when two such be agreed to such a purpose hardly will they be frustrated 3. And that we may not be secure there are before our eyes and in our view dreadfull examples Baalam a great Prophet Judas an Apostle familiar with Christ Saul Jehu Herod and Agrippa famous Kings Five Virgins conspicuous and most confident Ananias and Saphyra eminent converts Alexander and Demas confessors and in some degree Martyrs it may grieve and make a tender heart tremble to think what they became and what is become of them To teach him that standeth to take heed least he fall and all of us to our dying day to beware of the leaven of the Pharisees which is hypocrisie 2. And there is great danger by it 1. The losse of all that is done Mat. 19. Christ will say as to that young
man yet wantest thou one thing sincerity wouldst thou have Heaven too why then didst thou all things for the praise of men thou hast thy reward and art over-paid Mat. 7.23 depart from me you that work iniquity 2. Frustrating of hopes great hopes hopes of glory and Heaven and escaping eternall misery oIb 8.13 all these hopes must perish to the hypocrite perish like a ship at the very mouth of the haven perish whiles they are crying Lord Lord perish into everlasting horrour and eternall dispair 3. Full detection and manifesting of them in the sight and face of all the world Luk. 12.2 for there is nothing covered that shall not be revealed nor hid that shall not be known the vizor will be then taken off which was feigned sanctity and the face will appear which was indeed double iniquity and for going about to cousin God and the world and his own soul the miserable hypocrite will be left to eternall intollerable confusion To be detested and derided by God Angels and Saints to be insulted on by the devils and damned to all eternity 4. And in Hell the hypocrite shall be beaten with many stripes for he knew his Masters will Luk. 12.47 and pretended he was doing of it and yet did it not Shall he that judged others to Hell lye lower in Hell and have more of Hell than those condemned by him shall it be worse with a proud Pharisee than with a Publicane nay a damned Publicane Mat. 24.51 is Hell the portion of Hypocrites are they the freeholders and all others but tennants and inmates with them or else if there be a worse place in Hell must it be theirs it must be so for the nearer Heaven the more of Hell and that will be the Hell of Hell to all aeternity Surely then hypocrisie is a dangerous thing there is exceeding danger of and danger by this leaven of the Phasees which is hypocrisie Vse I shall commend but one Use to be made of this Doctrine at this time and it is the beware in the Text. To stirre and provoke you to put forth your utmost care diligence and circumspection to beware of this leaven of the Pharisees which is hypocrisie Here I could shew you how much you are concerned to beware of the Pharisees leaven in doctrinals to beware of Doctrines advancing any thing in man or of man doctrines that are derived from any other fountain than the pure Word of God as traditions Enthusiasmes impulses besides or against the Word doctrines of will-worship superstition voluntary humility c. doctrines ascribing too much to and laying too much stresse on externals in worship not instituted by Christ doctrines of rigid imposition of things indifferent doctrines that have a tendency to blind obedience and implicite faith Whoever reads the New Testament may soon discern such were their doctrines and this is the leaven of the Pharisees in doctrinals and truly you had need to take care of this for doctrines and principles have no small influence on conversation and practice But I shall choose rather to prosecute this Use by endeavouring to give an Answer and resolution to two Questions which together constitute a great and weighty Case of Conscience Quest How may we discover and find out this subtill close evil of hypocrisie and convince our own and others souls that we are guilty of it and under the danger of it I must here first premise some general Cautions and then produce some particular evidences and discoveries of it I shall not meddle at all with grosse hypocrisie which is usually known both to the Hypocrite himself and frequently apparent to others too Some mens sins are open beforehand going before to judgement 1 Tim. 5.24 and some men they follow after But I shall labour to trace out and unkennel that latent close and deep Hypocrisie formally self-deceiving Hypocrisie whereby the Hypocrite may cousin others and himself too Here 1. I must premise these Cautions and Negations 1. That hic labor hoc opus my task is very hard my work difficult Caution 1 nice and curious that it is very difficult to find out the hypocrisie of ones own heart much more to convince others of the hypocrisie in theirs for the heart of man is deceitfull above all things Ier. 17 9. And hence the most serious inquisitive jealous and heart-searching Christians have used to call God in to their help in this work Search me O God and know my heart try me and know my reins Psal 139.23 24. c. Search my heart and try my reins examine whether there be any way of wickednesse in me 2. That as difficult as it is yet it is possible and feasible for we Caution 2 are not commanded impossibilities when we are required to search and try our wayes and turn unto the Lord Lam. 3.40 2 Cor. 13.5 1 Ioh. 3.19 to examine our hearts and to prove our selves whether we be in the faith whether our own hearts condemn us not David Hezekiah Job and Paul 2 Cor. 1.12 these all examined their own hearts and attained thereby to a knowledge and sense of their own sincerity And we are not directed to absurdities when we are cautioned to beware of men to take heed of those that come in sheeps cloathing but inwardly are ravening Wolves And we are not herein bid to make Brick without straw for the spirit of a man which is in him knoweth the things of a man 1 Cor. 2.11 and as face answereth to face in a glasse Prov. 27.19 so doth the heart of man to man Nay we have a far greater help viz. the Spirit of God which searcheth all things yea the deep things of God One of the extraordinary gifts of the Spirit in the primitive Church 1 Cor. 2.10 11. and very necessary for those times in which Satan was very busie and the Canon of Scripture not compleated was the gift of discerning of spirits 1 Cor. 12.10 some think that by vertue of this gift Peter discerned Ananias and Saphira their hypocrisie Acts 5. and afterwards Simon Magus his too which Philip could not do as not having that gift or such a measure of it but indeed there was no need of any extraordinary gift to discern Simon Magus by Acts 8. to any man that had reason and but common illumination Simon Magus his hypocrisie might easily and clearly appear in that motion of his Sell me this gift Who but an hypocrite could have thought it had been to be sold and who but an hypocrite would have offered money for it It was easie to conclude him in the gall of bitternesse and the bond of iniquity And the Ministers of the Gospel have authority calling and commission and therefore gifts to detect and bewray the guiles and wiles the depths and deceits and snares of Satan much more the workings and turnings of mens deceitfull hearts and the Word of God which is the
main and principall weapon of their warfare is quick and powerfull Heb. 4.12 a discerner of the thoughts and intents of the heart and it casts down imaginations and brings into captivity every thought to the obedience of Christ Therefore while we have this Word and Spirit 2 Cor. 10.5 it is possible though difficult to discover the hypocrisie of our own spirits and to direct others to find out theirs It is not a poor souls fearing and doubting his hypocrisie accusing Caution 3 and charging himself with it crying out of himself as a wretched man by reason of it that concludes and determines he is such See David in Psal 51.10 11 12. charging himself so and the Church accusing her self of erring from Gods wayes and having their hearts hardned from his fear Isa 63.17 and yet their own expressions in the Verses before Vers 15 16. manifest the frame of their spirits to be exceeding tender and humble Holy Mr Bradford would many times subscribe himself in his Letters John the hypocrite and a very painted Sepulchre Fox his Acts and Alon. Agur one of the wisest men living condemns himself for being more bruitish than any man and not having the understanding of a man Prov. 30.2 And David one of the holiest and devoutest men living upon an ordinary temptation viz. the prosperity of the wicked was very apt to charge the wayes of God with unprofitablenesse Verily I have cleansed my heart in vain and washed my hands in innocency Psal 73.13 but afterwards seeing his errour he chargeth it so upon himself that he upbraids and condemns himself for foolish and ignorant Vers 22. and a very beast before God It is usuall with the best men to have the worst thoughts of themselves 1. Partly because as God will give most grace to the humble so there is great need of giving more humility to those that have most grace 2. Partly because where there is true grace there is an insatiable desire of more The children of God have never enough of communnion with God nor of conformity to him they seldome look back and say this thou hast but still presse forward to this thou hast not and this thou maist and this thou must have Phil. 3.12 13. 3. And partly because as there is much difference between faith in its direct and its reflected act between knowing God and knowing that we know him between believing and knowing that we believe so there is between having sincerity and finding a feeling of it constantly between not being hypocrites and a constant confidence of it which would amount to no lesse than full assurance This is not granted to all and seldome to any at all times that so there may be a season for the exercise of other graces humility fear and trembling fear of sollicitude Phil. 2.12 2 Pet. 1. and diligence in making our calling and election sure And this is to be remembred and observed viz. That God likes us never the worse that Satan is so much our enemy but much the better that by humility lowlinesse of mind and self-denial we seem to be our own enemies 4. Nor are they foul failings nor dangerous fallings into grosse Caution 4 sins if a man die not impenitently in them that do constitute an hypocrite indeed raigning sin doth The falls of Gods people may be Horrendae tempestates flenda naufragia The greivous falls of Gods people do evidence there is hypocrisie in them but not that they are hypocrites David was guilty of adultery and murther and puft up with exceeding pride and vain-glory in the multitude of his Subjects and strength of his Kingdome but Davids repenting and rising again cleared him from being an hypocrite so that the spirit of God testifies from his own mouth that he was upright and kept himself from his iniquity Psal 18. i. e. from the raign and continuance of it and after his fall he was called a man after Gods own heart Thou hast not been as my servant David who kept all my Commandments and followed me with all his heart to do that only which was right in my sight 1 King 14.8 The Lord overlookt his adultery and murther for indeed he had put away his sin or made it passe over as it is in the Original that is to Christ Hezekiahs heart was lifted up and he renderd not according to the benefit done unto him 2 Chron. 32.25 26. 2 Chron. 29.2 but Hezekiah was humbled and the wrath of God came not upon him all his dayes he was not an hypocrite no he did that which was right in the sight of the Lord according to all that his father David had done So Peter denied and forswore his Master after many warnings and many promises to the contrary yet he repented and wept bitterly his fall shewd him to be a weak frail man but proved him not a hypocrite Job confessed himself a sinner Iob 13.23 and that many were his iniquities and transgressions but Job would never confesse himself an hypocrite Iob 27.5 6. no he would keep his integrity till he died for it is not the falling into sin or the being guilty of it Psal 66.18 but regarding iniquity in the heart that denominates an hypocrite otherwise all men were hypocrites for certainly all men are sinners Rom. 3. all shut up under sin Caution 5 5. Nor is it backsliding into the same sinnes that makes a man an hypocrite David had gotten into a way of lying to save his life viz. 1 Sam. 21. in the 2d verse he told one lye in the end of the verse another and in the 8th verse another He prayes that God would take from him the way of lying And the promise of mercy and pardon is not only to sinnes but backslidings I will heal their backslidings Hos 14.4 Ier. 3.22 And such are invited to return to God Return thou backsliding Israel and I will heal your backslidings Behold we come unto thee for thou art the Lord our God Indeed to be bent to backsliding is a dangerous sign of prevailing hypocrisie and yet some in this case shall turn and walk after the Lord. Hos 11.2 8 9.10 We do not read of the people of God that they did revolt and backslide into the same grosse sinnes after repentance nor David into adultery nor Peter to faintheartednesse nor Paul to persecution But yet this may be so and provision is made in that case by the promise of healing backslidings Though it cost them dear to recover their peace after revolting into grosse sinnes after pardon and peace spoken and it will lye upon their consciences as an heavy aggravation of their sinne and â—olly 1 King 11.9 Psal 85.8 But yet it doth not conclude that all was done in hypocrisie before and that they were but meer hypocrites no more than Solomons falling and Idolatry which he repented of witnesse the book of Ecclesiastes
affections both in the desires in the affections in the use in the injoyments and moderate our cares and griefs in the losse and want of worldly things to have them as if we had them not to rejoyce in and for them as if we rejoyced not to grieve for the want of them as if we grieved not seeing they are to us as if they were not they are a scheame a representation that passeth away Gal. 6.15 Nay if the world be not crucified to us and we to the world we are still in danger of this gall of bitternesse this leaven of hypocrisie This is exemplified in the Jews in Babylon they would come to the Prophet and sit before him as Gods people with much seeming reverence and appearance of devotion and affection they hear thy words but they will not doe them for with their mouth they shew much love Ezech. 33.31 but their heart goeth after their covetousnesse Therefore as you love your souls beware of the love of the world and set not your affections on things below but on things above else you will not be able to avoid the guilt and danger of hypocrisie A not loving the Word of God a not receiving it as the Word of Sign 2 God when it comes as the Word of God in power It is the property of the Word of God to be quick and powerfull 1 Thess 1.5 sharper than any two-edged sword piercing to the dividing of soul and spirit and is a discerner of the thoughts and intents of the heart Heb. 4.12 2 Cor. 10.5 to cast down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ This is the Word of God and this it doth as the Word of God these are the properties of it Such a Word of God an hypocrite can not love because he loves this carnal sinfull self he loves his lusts which this Word opposeth He flattereth himself in his own eyes until his iniquities be found to be hatefull The Word in power will shew him that all is ill Psal 36.2 when he flattereth himself that all is very well Hast thou found me O mine enemy saith Ahab An hypocrite thinks he hath no greater enemy than a faithfull Minister because hypocrisie hath no greater enemy than the Word of Truth which will detect and make it odious 1 King 21.20 1 King 22.8 So Ahab hated Micaiah and his Ministry because he prophesied evil to him in his evil wayes he spake the Word of God the truth to him which Ahabs corrupt life Mark 6 17 18 20. and hypocritical heart could not bear Herod heard John Baptist gladly in other things but when he preached against his having his brothers wife when he came home to his conscience to his very darling fin then Herod stopt his mouth shut him up inprison Felix trembles and dismisseth Paul when he came so close Act. 24.25 an hypocrite may love to hear the same Minister on another subject The very notion of Religion is amiable and acceptable to ingenuous persons nay he may love the Word may come to others but to himself during the predominancy of hypocrisie that the powerfull Word neither read nor preached can be welcome because it applies it self to the cutting off of his right hand Mat. 5. and plucking out his right eye Sign 3 3. A long and continual unprofitableness under the powerfull Word of God is a fearfull sign of hypocrisie What warnings and instructions had Judas What convictions and reprehensions had Ahab and Herod and yet as to those things which the word opposed they were still the same men If men that hear much minde nothing if there be no change no alteration but they are still where and what they were where they are still as carnal as earthly as they were ten twenty years ago though they hear much and are as earth that drinketh in the rain nay though they have tasted the good word of God and the powers of the world to come if yet they bring not forth meet fruit for him that dresseth it that ground is rejected that heart is near to cursing and burning Heb. 6.7 8. there is some guile and hypocrisie there there would be some growing else When the word is precept upon precept line upon line i. e. 1 Pet. 2.2 very plentifull and yet no amendment there is hypocrisie they will fall backward Hos 6.4 5. be broken and snared and taken Oh 't is no small matter to be dead unprofitable unaltered hearers It is a fearfull sign of hypocrisie and that there are many hypocrites in the bosome of the Church 4. The principles and ends of mens actions and performances are a Sign 4 great discovery of the sincerity or insincerity of mens hearts If mens principles be no higher than good education Act. 26.5 Phil. 3.5 6. and being conversant with good or strict men which seems to be Pauls case or no higher than good nature and moral qualifications Mark 10. this seems to be the young mans case they are no farther than those were at that time in an ignorant and insincere condition He that is really and sincerely a good Christian doth all as from God and Christ he is all and in all Christ is wisdome and sanctification to him Col. 2.11 1 Cor. 1.30 He acts and performs duties not onely from strength of parts and acquired qualifications but from strength of grace and infused habits from God and for God from a new heart Ezek. 36.25 Rom. 11.24 â—er 21.33 Rom. 3.5 2 Cor. 5.19 2 Pet. 1.4 Eph. 3.17 2 Cor. 13.5 Ier. 32.40 from the Law written in the heart from the love of God shed abroad in the heart and constraining to love from the Divine nature communicated to the heart from Christ by his Spirit dwelling in the heart from the fear of God possessing and establishing the heart These be the springs and principles of a sincere Christians spiritual life and actions and where they act and bear rule it is no wonder if such motions and performances be produced as the world may admire hut not imitate Sauls life after his Conversion was a kinde of constant miracle so much he did and so much he suffered and so much denied himself that if he lived in these dayes his life would be a miracle but yet if we consider the principles that he was acted by the great wonder will be not that he did so much but that he did no more for saith he Christ liveth in me and the life that I live I live by the faith of the Son of God c. Gal. 2.20 And so the ends of a mans actions are a great discovery of sincerity or hypocrisie If a mans ends be lower than God himself and obeying glorifying walking with and injoying God if either praise gain reputation nay acceptation with good people nay if a
that of the English Proverb be true it is here As good never a whit as never the better Indeed there is so much work on our hands such commands such promises to believe such corruptions to subdue such temptations to resist the careless of carnal failing in any of which will charge us with hypocrisie So many such subtle and powerfull adversaries to coâ—flict withall such a world such a flesh such principalities and powers and spiritual wickednesses in high places such deceitfull hearts deceitfull above all things to search and sift and purge from this leaven that it is impossible to be free of it without mighty striving contending and giving much diligence 2. If you would take heed of hypocrisie take heed of security There are no greater flatterers and no greater deceivers of themselves and others than hypocrites they flatter themselves in their own eyes Ps 36.2 all flattery is dangerous but self flattery of all other most dangerous and of all others in the business of salvation most pernicious It is the advice of the Devil and thy own hypocrisie to favour thy self flatter thy self hope well c. The advice of God is Lam. 3.40 Phil. 2.12 Ps 130.23 Search and try your wayes examine your selves 2 Cor. 13.5 Work out your salvation with fear and trembling Yea call upon God to search you It is a fear of carefulness and sollicitude a trembling of jealousie and suspicion as to our own hearts not of diffidence or despair as to God that we are directed to Had the foolish Virgins had but this care this fear they had had â—yl in their vessels as well as Lamps Had those glorious professours in Matth. 7.22 had but this jealousie and suspicion they might have escaped that dismal sentence Depart from me you workers of iniquity Perhaps your faith may be but a fancy Iob 8.13 your hopes but presumptuous a spiders web Hos 10.1 Hos 7.14 Zach. 7.5 Psal 72.6 perhaps your fruit may be but that of an empty vine to your self perhaps your prayers may be but howlings for corn and wine perhaps your fasting may not be to God Commune much with your own heart and let your spirit make diligent search keep you heart with all keeping be jealous of every thing your heart hath to do with your affairs friends comforts recreations thoughts sollitudes graces Prov. 28.14 Prov. 23.17 Prov. 1. Eccles 12. Iob 28. Oh blessed or happy is the man that thus feareth always he shall never do amiss this is to be in the fear of God all the day long and this fear of the Lord is the beginning of wisdome the end of wisdome and wisdome it self for this will make a man wise to escape the wiles of Sathan and the hypocrisie of his own heart and so make him wise to salvation 3. Keep God alwayes in your mindes if we have all from him Rom. 11. ult we should be all to him If we live and move in him our hearts and mindes should be alwayes on him This is the cause of all the wickedness and hypocrisie in the world men will not seek after God God is not in all their thoughts Psal 10.4 And this the ground of all the glorious performances of the Saints they saw him that was invisible as Micaiah saw the Lord in his Throne Heb. 11.26 27 and therefore feared not to deal plainly and sincerely with Ahab though on his Throne 1 King 22.19 When the Psalmist had convinced and reproved the wickedness and formal hypocrisie of ungodly presumptuous men he concludes Now consider this you that forget God c. Intimating this to be the reason of all ungodly hypocritical conversation a forgetting God Psal 50.22 The remedy must be contrary to the disease if we would be no hypocrites we must much remember think of and observe and eye God by faith Acquaint thy self with God and so good shall come to thee If men were acquained with God and did not forget him Iob 22.21 acquainted with his Omnisciency Psal 139.1 2. with his All-sufficiency Gen. 17.1 with the power of his anger Ps 90.11 Mic. 7.18 19. the infiniteness of his goodness Isa 55.7 8. they would conclude and live under the awe and power of such conclusions Oh then he is too great to be tempted and provoked too excellent to be sleighted and undervalued too good to be lost too wise to be deceived and this would suppress and supplant the leaven of the Pharisees hypocrisie 4. Be much and daily in the renewing faith and repentance If there be such danger of hypocrisie there is necessity of renewing faith and repentance for fear hypocrisie may be in them Rise and return as soon as thou art convinced of thy sin so did Paul so did Peter as soon as the Lord turned and looked upon him Gal. 1.16 Luke 22.61 If repentance were hastned after sin and thou wouldest take care and pains to break thy heart constantly for sin this would break it from sin A man should finde that it were an evil and a bitter thing to forsake the Lord Jer. 2.19 and that his fear was not in thee and a broken heart God would not despise because it is apparent that is no hypocritical heart And though former faith and repentance may be counterfeit and hypocritical Psal 51. yet ensuing and renewed faith may be sound and sincere and we have much ground to renew those acts whose soundness and validity we have much ground to suspect if all have been false or fained or partial formerly we have the more cause in a new act to give up and binde our souls sincerely to it and this will free you from hypocrisie 5. Put forth your greatest strength and care to mortifie those lusts and corruptions that are the fewel to hypocrisie pride vain-glory worldly-mindedness self-love These are the fewel of hypocrisie they beget it and they nourish it If the love of the world and worldly favour did not prevail much over men there would be no hypocrisie in the world and cherish and strengthen the graces which cannot consist with it but will be alwayes fighting against and opposing it as love to God humility self-denial heavenly-mindedness mortifying the flesh much commnion with God if these be in you and abound you shall not be barren nor unfruitfull but shall make your calling and election sure and so be out of the peril yea and much out of the fear of hypocrisie 6. Press the Lord much and urge him close with the promises of a new heart Eze. 36.25.26 Deut. 30.6 Ier. 32.40 of circumcising your hearts and causing you to love the Lord with all your heart of putting his fear into your heart If he urge and press you in his word with his precepts and your duty do you urge and press him as much in your prayers with his promises spread his own hand-writing and seals before him as Augustine relates his Mother did
you or you are speaking to him if you would have that heavenly heat to be lasting The good seed miscarried upon one sort of ground in the parable because it had no deâ—pnesse of earth Mat. 13.5 6. it quickly withered because it took no deep root If the Ordinances pierce no further than the surface of the soul if the work of them be but superficial if they do not penetrate into the depths of the heart the efficacy of them is not like to continue Therefore prepare your hearts before you draw near to God get them so disposed as they may be capable of lasting influences The Text directs us to this O Lord keep this for ever in the imagination c. and prepare their heart unto thee Then is the heart prepared to the Lord when it is made tender and sensible and open Bring tender hearts to the Ordinances get them broken up beforehand break up your fallow ground and sow not among thorns Jer. 4.3 Hos 10.12 A tender heart drinks in divine influences they insinuate themselves more easily into the intimate recesses of it That which can make no impression at all upon a Flint will sink deep into softned wax Come with sensible hearts apprehensive of your spiritual wants and necessities burdened with your lusts and corruptions pained with your inward distempers and soul-grievances I cannot commend to you any thing more effectual to make you capable of great and lasting advantages Such a quick sense of your spiritual condition will open your hearts and make them ready to receive so much from the Ordinances as will not be soon spent Open thy mouth wide and I will fill it Psal 81.10 Now it is desire that opens the heart and the stronger the desire is the wider is it opened then is the soul wide open when it pants and breaths after God when it hungers and thirsts after holinesse as appears by equivalent promises Psal 107.9 Mat. 5.6 Blessed are they who hunger and thirst after righteousnesse for they shall be filled That which we get by holy duties is soon spent because it is so little and we get so little because we desire no more We come to the Ordinances tanquam caniâ— ad Nilum too like the Aegyptian dog which laps a little as he runs by the side of Nilus but stays not to drink we take but a taste of them as in transitu too little and too cursorily whenas Christ invites us to eat and drink abundantly Cant. 5.1 Such cursory tasts may chear you a little but they will not furnish you with strength for continual service you must feed and feed hungrily and come with a strong appetite that you may be capacious of much a little will not serve you long 3. Mind the Ordinances after your use of them be much in meditation if you would have the efficacy of Ordinances to continue long Be often considering what you have heard what you have prayed for what you have received and are obliged to by the Sacraments Much of Heaven and holinesse is engraved on these Ordinances and the seal is as it were set upon the heart while you are under them but after-consideration lays more weight on it and impresseth it deeper and so makes the characters both more plain and more durable for the deeper they are the longer will it be ere they be defaced Most men lose their souls and the best men lose great advantages for their souls for want of consideration There is a quickning a healing a comforting a strengthning vertue in the Ordinances and this vertue may fall upon your souls while you are imployed in them but you cannot expect it will stay with you unlesse you fix it there and no better way to fix it than consideration This will rouze it up when it lyes dormant and unactive this will put spirits into it when it grows weak and languid this will both diffuse and fasten it yea it will heighten and improve it My heart was hot within me saith David Psal 39.3 while I was musing the fire burned The heart takes fire at the mind and it is musing or consideration that kindles it and keeps it in and blows it up those sparks which fall from heaven upon your hearts while you are hearing or praying c. they 'l die they will go out and come to nothing unlesse you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 unlesse you blow them up by meditation He sent forth his Word and healed them Psal 107.20 The Word hath a salve for every soul-distemper but that it may be effectual the plaister must be laid on and kept on too till the cure be wrought the Preacher may apply it and lay it upon the distempered part but it will not be kept on without meditation How sweet are thy words unto my taste saith David Psal 119.103 How came they to be still so sweet why they were his meditation day and night the delicious relish of them still continued because he kept them still upon his palate by ruminating and musing on them The Word of God in Scripture is as honey in the combe there 's that which is incomparably sweeter now by meditation you squeeze out this sweetnesse and it will be still dropping comfort and sweet refreshment upon your souls while you are pressing it by consideration 1 Joh. 2.14 I write unto you young men because ye are strong and the Word of God abideth in you If you would be strong and continue so the Word of God must abide in you now how can it abide in you if it have not leave to stay in that which is but the portal of the soul if it abide not in your mindes You lose all for want of consideration both the gracious and comforting influences of the Ordinances slide from you through this neglect And no wonder it is so great a dammage to you since it is so great a sin you cast the Word behind your backs and throw the Ordinances at your heels when you do not minde them after you have done with them and will the Lord encourage any with a durable blessing under such guilt will not this provoke him rather to curse your blessings and blast them in the bud Meditation is a known duty and commonly insisted on and therefore you may be tempted to sleight it whereas indeed upon this account you should the more regard it for since it is a known duty the neglect of it is a known sin now to say nothing how inconsistent it is either with grace or comfort to live in a known sin how can you expect the efficacy of Ordinances should be continued while you neglect the means which the Lord hath appointed and commended to you as most effectual for the continuance thereof The blessing of the Ordinances will not abide upon him who continues in sin especially when his sin is the neglect of that medium which should fixe the blessing upon him 4. Let the efficacy of the Ordinances be
would have the influence of the Ordinances to be lasting these we shall comprize in four particulars First Take heed you perform not holy duties negligently a heartlesse formal negligent attendance on the Ordinances will be so farre from procuring a durable blessing that it will fix a curse upon you Jer. 48.10 Cursed be he that doth the work of tht Lord negligently see Mal. 1.8 14. If you invert the Apostles advice 1 Cor. 7. and deal with the things of God as you should do with those of the world If you pray as though you prayed not and hear as though you heard not and use the Ordinances as though you did not use them they will be no otherwise effectual than if there were no efficacy in them it will continue on you as though it continued not like that of the Sun in a Winter day which thaws the earth a little at noon but so as it is harder frozen up the next night Therefore let your hearts be ingaged in every holy duty Jer. 30.21 Who is this that ingaged his heart to approach unto me You must hear as for life Deut. 32.46 47. Set your hearts unto all the words which I testifie among you this day c. For it is not a vain thing for you because it is your life c. you must wrestle in prayer your hearts in this duty should be as it were in a conflict in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word Rom. 15.13 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Your prayers should be such as the other Apostle describes James 5.16 The effectual fervent prayer of a righteous man availeth much the word rendred effectual fervent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one possessed with a spirit and acted by it If the word here used look that way then suitable to the matter to which it is applied it imports a possession in a good sense And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a prayer full of the holy Ghost wherein that blessed Spirit is operative exerting its force and energy Such a prayer as shews the soul to be possessed of the holy Spirit and acted by it so as all the powers of that soul are set a work and put upon motion towards God effectually Such a prayer availes much procures great advantages and of long continuance Generally in all holy Ordinances your souls should stretch out themselves to reach the Lord they should spring up to him in acts of love and desire and claspe about him with delight and complacence and lay hold on him with a humble and filial confidence and stir up themselves to lay hold on him We do all fade as a leafe saith the Church Isa 64.6 both their persons and their righteousnesse did so and the reason thereof follows ver 7. There is none that stirreth up himself to take hold on thee Secondly Beware of the world meddle not with it more than needs must and when it is needfull ingage not therein but with fear caution and vigilance Carry your selves amongst worldly objects and employments as though you were amongst cheats and thieves they have the art to pick your heart slily and to rob them of that which is more precious than Gold when you little think of it Let not your minds and hearts plunge themselves in the world nothing sooner nothing oftner extinguisheth divine influences than this puddle The cares and delights and employments of the world when they are immoderate or unseasonable they choak the Word Matth. 13.22 they stifle the issue of holy Ordinances so as it becomes like the untimely birth of a woman When your hearts are warmed in holy duties you should be as cautious and wary how you venture into the world as you are of going into the frosty aire when you are all in a sweat What is kindled by the Word or Prayer c. how quickly is it puft out by the world when you rush into it unwarily it requires as much care to keep it in as to keep a Candle in when you would carry it through the open aire in a rainy blustring night The further you are above the world the longer may you retain any spirituall impressions Geographers write of some Mountains whose tops are above the middle Region of the Air and there lines and figures being drawn in the dust have been found say they in the same form and order untouched undefaced a long time after and the reason is because they are above those winds and showres and storms which soon wear out and efface any such draughts in this lower Region The lower your minds and hearts and conversations are the more in the hurry of this boysterous world the lesse will any thing that is heavenly and spiritual abide upon them Let the soul be brought into never so good order by the help of holy duties yet a little unwary ingaging in earthly businesse will ruffle disturb and quite discompose it When your souls are by the power of the Ordinance set on motion towards Christ and Heaven if you would hold on in a continued course you must beware of worldlinesse and keep free as much as may be from earthly incumbrances and intanglements Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience the race that is set before us Heb. 12.1 Let us persevere and hold out in that gracious and heavenly course which the Gospel hath put us on but that this may be done one great impediment must be removed The sin that doth so easily beset us must be shaken off Now that sin as some Expositors conceive is worldlinesse and it is probable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we render it literally is the sin that hath goodly circumstances And no sin sets off it self with more goodly circumstances than worldlinesse no sinne hath more specious pleas and pretences to excuse vindicate and justifie it self No sin hath more fig leaves to cover its nakednesse and to shrowd it from discovery and conviction than worldlinesse This must be shaken off it is the great defacer of heavenly impressions the chief interrupter of holy motions if you would hold on when the impetus which is imprest on you by any Ordinance hath set you a going beware of the world beware of worldlinesse Thirdly Take heed of any inordinacy in affection inclination or design Such inordinacies give the heart a strong bias holy duties check it but a little give it but as it were a small rub when this is once past over it will hold on in that course to which it is most sweyed The Mnistery of John Baptist had some influence upon Herod He heard John gladly and did many things Mark 6.20 but sensuality being predominant those better inclinations
God and his Judgment So that if a man can run away from God or himself then he may escape the reflection of his sin upon him but if not then know Jer. 2.19 it must be an evil and bitter thing that thou hast departed from God in any known sin either to thy penitent amendment or penal condemnation and confusion and that upon all accounts 1. In respect of God 2. Of Sin 3. Of the Sinner himself Jer. 2.19 Thine own wickednesse shall reprove thee thine own iniquity shall correct thee all the time thou abidest in sin thou art gathering either Hemlock to poyson thee or Wormwood to make thy life bitter 1. Instruction 1. See then the malignity and danger of sin Fools Use 1 make a mock of sin 2. See the vanity sinfulnesse and desperate danger of presuming upon any bottom of peace and satisfaction or security whilst sin remains of a truth thy peace and hope thereof shall be as a Spiders web and as the giving up of the Ghost and thy presumption must end in despair bribest thou thy self with a perswasion of peace presuming and leaning 1. Upon Gods Patience remember forbearance is no payment or forgivenesse nor sign thereof 2. Upon outward Priviledges Matth. 7.21 God knows thee not whilest thou art a worker of iniquity 3. Upon the Mercy of God He is holy and therefore must be just and because just angry and because angry ever angry unlesse Christ be thy Peace upon Faith and a through change 4. The Blood of Christ though it be an ocean yet not a drop of it can do thee good unlesse it turn thee from all thine iniquity Acts 3.21 all this is but Physick in thy pocket 5. The Promises of the Gospel they are sweet but poyson to the impenitent as bread to a dying man 6. Upon thy Faith in all this whilest impenitent all 's but notional and imaginary and so thy peace and happinesse is but a notion Use 2 2. Therefore be Exhorted to get thy sin off I shall here do two things 1. Give you some directions how to put you in the way to escape this doom 2. To awaken my self and you to the serious use of them by some Motives 1. Then if you ask how I Answer Direct 1 1. Attend to and comply with the Word and Spirit therein in summoning thy self to Gods and thine own Barr of Conscience suffer thy self to be stopt as a loose and sculking malefactor seize and sequester thy self to hearken to the call and treaty of the Word about thy condition the Hue and Cry of the Word is after thee to apprehend thee Direct 2 2. Let Inquisition and diligent search be made into the matters between God and thy Soul this is the way Lam. 3.20 Let us search our wayes and turn c. this the miscarriage Jer. 8.6 No man considered and said what have I done the first step to peace with God is Enquiry Es 21.12 If ye will enquire Enquire Return Come Direct 3 3. Declare against thy self turn Gods faithful Pleader against thy own Soul accuse thy self in free and particular confession whereof thou art guilty with all the killing Circumstances thou canst find out This will prevent the Accuser of the Brethren Direct 4 4. Condemn thy self charge thy self with fault guilt punishment Lev. 26.41 So shalt thou prevent the Condemnation of the Lord though thou canst not satisfie the Justice of God in the least 1 Cor. 11.31 yet thou must glorifie it to the utmost thou canst Direct 5 5. Be thorow and to purpose and constant herein for if thy sense of thy condition be not real thy cure will not be real there will be no more reality in the application of the Word for the one then there is for the other to no more purpose wilt thou apply the Word to thy self then thou applyest thy self to the Word therefore give thy self to it to dwell upon thy Case hold the object close to the faculty till it make some impression and thy heart yield 6. Fly to the Lord Jesus and the mercy-seat in his blood 1. For Direct 6 repentance 2. For remission He is exalted to give both Acts 5.31 none can take up the quarrel between God and thee save only Christ alone he he is the way God's way to thee for grace and mercy 1 Sam. 2.25 and thy way to God for Faith Lord I am a guilty helplesse creature but thou hast laid help upon one that is mighty to save from the utmost to the utmost 7. In him therefore cry to God for mercy and grace with thy whole Direct 7 heart O mercy mercy Lord I have wronged thee Lord forgive me Psal 51. I have defiled my Soul Lord wash wash me I have wounded and cast away my Soul Lord heal me Lord save me c. 8. Cry for mercy till God have mercy upon thee Psalm 123.2.3 Direct 8 take heed thou be not temporary for a fit but set thy self in an habitual tenour restlesse after Interest in Christ and the great work till it be done 9. Accept of Christ upon the terms of the Gospel not thine own or Direct 9 picking and chusing but as he Lord what wouldest thou have me to do Consent and resign thy self stooping to his Articles of Peace Acts 9.6 to deny thy self of the dearest bear the heaviest do the strictest as he shall call not that thou canst do any thing but upon these terms if he will receive thee and furnish thee with grace thou wilt follow and cleave to him with full purpose of heart 10. Cashier and discharge in thy purpose and endeavour in dependence Direct 10 on this Christ in the Promise what ever thou knowest offends in heart and life what ever belongs to a carnal mind which is enmity to God and addict thy self to the pleasure of God in all known commands and whatever savours of the Spirit and the Kingdom of God 11. Upon these terms consenting to embrace Christ in the offer of Direct 11 grace rest upon Christ who is assuredly thine and will never be otherwise 2. The motives 1. The comfort of this way 1. Now then there is no condemnation Motive 1 to them that are in Christ c. their iniquities shal never be remembred Rom. 8.1 Psalm 32. God sees no iniquity in Jacob there 's no fury in God O! Blessed is the man to whom God imputes not his sin c. now Christ is Jehova thy Righteousnesse Thy Judge is thy Advocate thy God reconciled Thy Comforter is come to apply Christ in all that he is for thee to thee and shall abide for ever with thee he is thy seal unto the purchased possession the Law is satisfied the curse is removed all the Promises thine and the Spirit of Promise to confirm thy title thine the stain or mark of sin washed off quite as to Justification and present acceptation and in part begun as to Sanctification and purity of heart and life Thy