of the world can easily pass over the beams of raging wickedness in themselves and their own but they maliciously and proudly aggravate the motes of infirmity in the godly If they carry themselves unbecomingly by any impatience under the hand of God now they are hypocrites presently now they sink notwithstanding they would seem to have special interest in and acquaintance with God to bear them up Thus was Job censured even by his friends for which God censures them and that with wrath Job 42.7 Thus Gods People serve themselves but especially they have this measure from the men of the World They see them droop and walk heavily under some outward burden which they think is but ordinary they see them faint having drunk of the cup of affliction which is common but alas they consider not what may be the weight of their burden within what bitter ingredients may be in their Cup as to their inward man Now the Spirit is the man the mind is the strength and they are not aware how tender the love of God hath made that and how grieved and broken that may be upon some spiritual account between God and them Joab reproves David for mourning so excessively for Absolom at first sight we may think it strange that so eminent a Saint as David should so take on for an outward loss more as it seems than for the loss of Gods favour grace but Joab did not know and consider what visitation there might be within David while God stood over him with that outward rod how God might set on that outward blow with some inward smart and rebuke upon his Spirit in such an intimation as this O! David thou that wert so obliged to me more than thousands I 'll make thee know 't is an evil and bitter thing to provoke me and dishonour my Name as thou hast done thy child is dead Absolom is gone with a curse and Adonijah shall follow and now what hâ—st thou gotten by hearkening to temptations and pleasing thy self in the enticements of thy naughty heart no question but there were some such workings of God's displeasure within him and therefore no wonder he took on so heavily as Psal 39.11 therefore do not passe sentence upon the Godly in their extremities till thou canst hear and see all the bitternesse of their Condition 2. The second word is to the Godly 1. They which are not but Use 2 may be beset with this double perplexity 2. They which are 1. Art thou in a state of freedom and exemption blesse God thy lot is very comfortable but be not secure indulge not thy self with a perswasion that it will alwaies last For 1. Thou hast married Christ with his Crosse or not at all thou art delivered from the Curse indeed but thou art appointed to the Crosse and canst not with integrity except any part thereof that without or that within 2. Outward afflictions and troubles may be many and heavy one upon the neck of another and by reason of them though they come single thou maist endure an hard brunt and have enough to exercise thy whole strength of Faith and patience 3. Inward Affliction my come and that 's far more heavy and grievous the Soul is infinitely more tender then the body and yet scalding water upon the eye can very hardly be endured O then a wounded spirit who can bear that 4. 'T is not improbable nor unusual that both these rods may come upon thee at once and then thy Affliction is as a load upon a broken back now thou wilt have thy hands full indeed and very hardly be saved now thou wilt need not only all the strength which thou hast but all which thou mightst have had 2. You 'l say Sirs what shall we do I Answer as in natural distempers 1. You must take some preparatives and prophulacticks to prevent the disease if it may be or at least to break the strength of it if it doth come that we may not sinck under it 2 Some Cordials Restoratives and Therapenticks for the Cure of the malady when it is come I shall endeavour by the Grace of God to help you in these two Cases and conclude 1. Then for Direction by way of Preparation 1. Labour to be well seen in points of saving knowledge especially Direct 1 Fundamentals Ignorance I told you was the cause of Soul-distress and it is so the impregnable impediment of comfort most-what in the Godly they are not throughly informed they do not understand themselves well in the matter of the Covenant of Grace the Doctrine way benefit terms of it and the mistakes about it if they were clear in these things they would have a fairer way to comfort and more easily go to the wells of Salvation to draw water of life at any even the darkest time our Saviour prescribes this receipt in John 16.33 These things have I told you c. viz. the greâ—t things of the Gospel such as those v. 28. That I came from the Father i. e. to purchase all and I go to the Father i. e. to procure and apply all these things say the Disciples thou hast spoken plainly thou hast given us clear evidence and full information of these c. points of knowledge And what advantage did Christ's teaching and their learning and understanding of these great matters tend to That in me ye might have peace when in the World ye shall have tribulation Christ had promised he would not leave them comfortlesse Joh. 14.18 and this is the course he takes and the way he puts the Disciples into to prevent or prepare for Tribulation that it might not spoil them of their inward peace viz. Instruction and knowledge O! the Lord give you with utmost diligence to follow on to know and to work in what you know into your hearts So shall you have that within you which in dependence on Christ in the many points well understood will be of singular use and advantage to quiet and compose your Spirits in all your Troubles and Lâ—nguishments grounds of knowledge are grounds of support and comfort 2. In order to the forenamed second cause of this distemper be sure Direct 2 you be close with and often taking hold on God by renewed acts of Faith My Brethren Faith is not to be acted only at first for our entrance into the State of Grace but 't is our duty and wisdom to carry on the exercise of Faith for our continuance and progresse in that state and passage through all those temptations difficulties oppositions discouragements we are to meet withall therein Faith and Prayer must be as the breathing of our Souls in and out to keep the heart in life the just shall live i. e. every part degree and act of life by his Faith this again is the order the great Physitian of our Souls prescribes John 14.1 Let not your hearts be troubled why how shall they prevent or help it believe they were believers
the inward and outward man before they come Now secondly what shall they do that are already under them Negative Do not go about to settle thy mind by diversion or turning Direct 1 thy thoughts another way nor think that time will wear off this trouble for this will but encrease thy disquiet in it self or in the causes of it and wear off the sense of thy condition which is occasional and preparative to thy well-grounded peace and settlement 2. Design not a little ease the sore that is but skin'd over will break out again and be more dangerous put in therefore for a cure and that not partial but through Positively take this course upon the sense of thy condition and the Direct 2 actual knowledge of the fundamental matters of the Covenant of grace First and immediately come at least look unto Christ for faith and then by faith looking to him as the Author of Faith believe i. e. consent with all thy heart to receive him and rest upon him on the terms of the Gospel to be saved by him only in his own way at his own rate this is the course David Jonah the Church in the places aforenamed took this is the course the Lord prescribes Isa 50. ult Who. c. Let this child of light and such thou art if thou takest this course Fearest to sin against God and hearkenest to this word I now speak sitting in darkness and seeing no light there is the depth of trouble of mind trust in the name of the Lord and stay himself upon his God His name is the Lord God gracious c. Emanuel a Saviour Exod. 33.19 spreading his arms all the day long any time before the night of Death close thy eyes and Christs bowels even to the disobedient and will in no wise cast out or lose any that come unto him upon all his own terms Thou dear troubled heart how wilt thou heal and settle thy self what wilt thou do Wilt thou first make satisfaction by thy mourning humiliation reformation purpose of amendment and so commend and ingratiate thy self to Christ Thou nestlest upon a false bottom and thy heart deceives thee sound rest and peace is not to be had this way if it be thy first principal or only way On the other hand are you willing to let Christ let you into heaven and not lead you his own way i. e. under his Government in all things then you run away from Christ and cannot be saved by him as such But dost thou freely and willingly consent upon the sense of thy lost condition to take Christ for all purposes for Grace and Glory Thou art welcome to him and let this be thy rest in coming to him burdened and weary willing to take his yoke upon thee Mat. 11.28 He saves thee to the utmost only upon coming Let this be satisfaction and settlement in thy trouble from whatever cause it comes Oh! how clear is this way according to the contents of the Covenant of Grace which is thus Christ stands alwaies ready to receive any that is willing to come to him upon his terms and will never cast them off Object Oh but if he were my God and my Christ I would come to him and believe in him Sol. Your coming thus to him upon his own terms makes him yours gives the interest and shall give the true rest Object Oh! but I have long stood out against his invitations and rejected his importunities Christ hath called graciously and I have heard His Spirit hath knockt and my Conscience hath pressed me to believe and come and yet I have stood out and now I may expect he will throw me away with indignation I have denied mercy so many times and mercy will surely now deny me and here comes in thy trouble Sol. No he will not in any wise cast thee out if thou art willing to come He knew that all that belong to his grace till they are effectually called and quickened and drawn to close with mercy in the offer will serve him thus and therefore he waits still and still till they can be gotten to be willing to accept and close with him and then for certain he closeth with them Object Oh! but I have made my address and seemed to come to him and have made profession and been taken for a Believer many years but I have falsified with him I am a studied hypocrite and have compassed God with lies Surely then there is no mercy for me Sol. All this ariseth from thy ignorance of the Tenour of the Covenant of Grace which calls thee to believe upon the sense of this also Suppose all this though these sad workings of thy doubts and troubles are no bad signs being but part of thy Combat yield all against thy self if there be no other way and it may be there is no better way in this juncture yet now be willing on Gospel terms and it is done and thou mayst be at rest as if all thy former work had been true and it may be it was true but however one or the other thy way is immediately to come and that shall be cleared up afterward and if thou hast doubled with God thou wilt the rather be afraid to do so still Object Oh! but now come This would be only self and slavish fear my necessity compels me now I can make no other shift There is no ingenuity in such a faith as I am like to put forth in this my extremity Sol. Thou must yet bewilling c. and all is well The occasion of believing alwaies extremity and necessity for none ever came to Christ as long as they could make any shift without him but the cause if thou comest is the mighty power of God to make thee unfainedly willing upon all the terms thou art no less acceptable to God because thou art constrained by Grace upon the pinch of thy necessiâ—y to come Rom. 11.32 Hos 5. ult God puts thee to this pinch that he might hear of thee in that latter place it is as if God had said Well I have called again again and used variety of means with this people but all in vain I will take anoâ—her course I will leave them go to my place hide my self that trouble and horrour and anguish shall take hold on them and what then Shall it be unseasonable and too lâ—te to come No then they will and shall seek me early see how welcome a sinner is in this case to Christ The Prodigal he runs his course spends all in riot and luxury and was reduced to utter extremity and then he bethinks himself of coming home I will go there be many mansions in my Fathers house and I perish for want of bread being upon this knowledge of his Fathers fulness drawn Luk. 15. and upon sense of his own lostness driven he comes And what salutation do you think his Father might give him What are you come indeed In good time
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
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
was but a presumptuous Bravado He that promises to give and bids us trust His promises Commands us to pray and expects obedience to his Commands He will give but not without our asking Ezek. 36 37. Psal 50.15 2. Sincere universal spiritual cheerful constant Obedience They that expect to enjoy what God promises will be sure to perform what God enjoyns Holy trust takes it for a maxim that he that contemns the Commands of a God as his Soveraign has no share in the promises of a God as Alsufficient If we trust in the Son with a Faith of Confidence we shall be sure to honour the Son with a (i) Psal 2.12 Kiss of obedience Thus David Psal 119.166 I have hoped for thy Salvation and done thy Command As Faith shews it self by it's Works Jam. 2.18 So trust discovers it self by it's obedience Especially in the use of such means as God prescribes for the bringing about his appointed End If Naman will prove that he trusts the God of Israel he must go and wash in Jordan True indeed the waters of Bethesda could not cure unless the Angel stirred those waters and yet the Angel would not cure without those waters Paul trusted that himself Act. 27.24.31 and the men with him should all get safe to Land but then 't was with this Proviso that they all kept in the ship Gods means are to be used as well as Gods Blessing to be expected 3. Soul-ravishing Heart-inlivening Joy Thus David I have trusted in thy mercy my Heart shall rejoyce in thy Salvation Psal 13.5 If the Lord be our trust and strength he will be he cannot but be our joy and (k) Isa 12.2 song In whom believing let me add in whom trusting ye rejoyce with joy unspeakable and full of Glory 1 Pet. 1.8 Thus trust and joy are linkt and lodg'd together in that Psal 64.10 The Righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall Glory See to what a Cue of Joy Habakkuk's trust had raised him Hab. 3.17 18 19. The Soul that truly trusts cannot but sit down under Gods shadow with great (l) Can. 2.3 delight His fruit must needs be exceeding sweet to our taste Is (m) Jon. 4.6 Jonah exceeding glad with the shadow of his Gourd how then must a Saint needs rejoyce in the protection of a God! And thus I have dispatcht the second General proposed viz. a full discovery of the Nature of trust in God what it is what it's ingredients concomitants effects I proceed to the third viz. III. What is or at least ought to be the Grand and Sole Object of a Believers trust Sol. The Text and Doctrine tell us It is the Lord Jehovah and he alone He is or at least should be 1. The grand Object of a Believers trust Put your trust in the (n) Psal 4.5 Lord. In whom should a Dying creature trust but in a (o) 1 Tim. 4.10 living God! In stormy and tempestuous times though we may not run to the Bramble yet we must to this (p) Isa 26.4l Rock for refuge When the Sun burns hot and scorches a Jonah's Gourd will prove Insignificant No (q) Psal 36.7 shadow like that of a Gods Wings 2. The sole Object of a Believers trust Holy trust is an Act of worship proper and peculiar to an Holy God No creature must share in it whatever we trust in unless it be in subordination unto God we make it our God or at least our Idoll True trust in God takes us off the hinges of all other confidences As we cannot serve so we cannot trust God and Mammon There must be but one string to the Bow of our trust and that is the Lord. More particularly we may not must not repose an holy trust in any thing besiâ—es God either within us or without us I. Not in any thing within us And so 1. Not in our Heads Understanding Wisdom Policy No safe leaning to our own (r) Pro. 3.5 Understanding Carnal Wisdom is but an ignis fatuus that misleads into a Bogg and there leaves us Thy Wisdom and thy Knowledge it hath perverted thee Isa 40.17 He that is wise in his own eyes will be found at last to stand in his own light 2. Not in our own hearts It is (g) Pro. 28.26 folly the height of folly to trust those Lumps of flesh that are so (h) Jer. 17.9 deceitful so desperately wicked 3. Not in our bodily strength and vigour Those hands that are now able to break a bow of steel will eftsoon hang down and (i) Eccl. 12.1 2 3. faint The most brawny Arm utterly unable to ward off or wrestle with the assaults of Death or Sickness Those Legs which now stand like Pillars of Brass will shortly appear to be what indeed they are but sinking Pillars of mouldring clay Raise the strength of man to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet even then it cannot make so much as one (k) Mat. 5.36 hair either White or black 4. Not in any Natural or acquired Excellencys Be they what they will or should they be far more than they are Should all the Lines of Created Perfections meet in one man as in their Center yet surely that man in that his best estate is altogether (l) Psal 39.5 vanity and therefore not to be trusted in II. Not in any thing without us To trust in any Creature without us is to feed not so much on bread as (m) Isa 44.20 Ashes or rather on gravel stones which mâ—y easily break the Teeth but can never fill the Belly 1. Not in (n) Jer. 9.23 riches No not in the (o) Psal 52.8 abundance of Riches Though riches encrease our hearts must not be set upon them Riches when in their fullest flow are most (p) 1 Tim. 6.17 uncertain Wilt thou therefore set thine eyes on that which is (q) Pro. 23.5 not Though they seem to have a beeing yet they are indeed but fair faced nothings gilded vanities Or suppose they are yet the next moment they may not be Like Birds on the wing ready to take their flight Treasures then are not to be made our trust They cannot (r) Pro. 11.4 profit in the day of wrath Nay if we trust in our Riches on Earth never expect a portion in Heaven Sooner shall the (Å¿) Mar. 10.24 Camel go through the Eye of a Needle than such an one pass through the gate of glory 2. Not in (t) Psa 115.8 Idols Baal Dagon Ashtoreth and the whole pack of those senseless Abominations cannot save themselves much less can they preserve their bewitched Votaries 3. Not in man or humane Allies or Assistances Psal 62.9 10. Aegypt and all her Chariots when trusted in prove not supporting staffs but broken Reeds which run into the side and bear not up but wound the body 2 Kin. 18.24 Jer. 46.25 If the shadow of
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
they run away from it and will not endure to hear it by diversions and yet they can sooner turn their souls out of their bodies then Conscience out of their Souls yea amongst all these indignities it 's as fresh and active as if it were not thus abused it doth but watch it's opportunity when it will be heard when 't will make that which was done perhaps 40 years ago as if it had been but yesterday What ayles the great Emperours of the world h Insigne visum est earum Caesaris literaruÌ„ initium nam his verbis exorsus est Quid scribam vobis P. C. aut quomodo scribam aut quid omnino non scribaÌ„ hoc tempore Dii me deaeque pejus perdant quà m perire quotidie sentio si sâ—io Adeò facinora atque flagitia sua ipsi quoque in supplicium verterant Tiberium non fortuna non solitudines protegebant Tacitus Annal. l. 6. c. 6. page 146. that cause their terrour in the land of the living what ayls them to tremble with inward contrition is it a vain fear why then do they not shake it off is it the fear of men No they are above humane punishments Is it the fear of shame no the sin perhaps was secret at least man knows not the inward consternation of their spirits What 's the matter O they are haunted by the fury of their own Consciences Would wicked men but blab the gripes they sometimes feel even then when they out-face a Ministeriall or friendly reproof there would need no more to be said to evidence that a Conscience you will have which will first or last do its office 2. Your own Conscience will be your best friend or your greatest enemy of any creature unto eternity There 's i Vide Bern. de inter dom c. 22. p. 1070. no greater riches no greater pleasure no greater safety then a good Conscience Let the pressures of the body the hurry of the world the affrightments of Satan be never so great they can't reach the Conscience A good Conscience singularly chears the dying body joyfully accompanies unto God the departed Soulâ— triumphingly presents both Soul and Body unto the desired Tribunal There 's no more profitable means nor surer testimony nor eminent Conveyor of eternal happiness then a good Conscience And on the contrary there is no greater torment then of an evill Conscience though its gentler checks may be disregarded it s louder clamours will make you tremble O Sirs what will you do when Conscience shall upbraid you with your abuse of mercies incorrigiblenesse under judgements contempt of Christ and hatred of holiness you can't now endure to hear what Conscience hath to say how will you endure it unto eternity if one that killed his own Father k Parricidium vindicaturi Pelusii pro flagitij dignitate nulluÌ„ hactenus torturae ingenium per duxerunt non culeum non vivicomburium saevius quid cogitarunt piae scilicet matris naturae ferulaÌ„ conscientiam ad summae attrocitatis exemplum docti novam saevitiam didicerunt parricidam sancientes triduo cogi spectare occisi cadaver ut sic puniretur enormissimo omnium supplicio admonitione facinoris Jo Eâ—s Nieâ—â—â—berg de art vol. l. 2. pag. 156. could not in some Egytians account be more cruelly punished then by being compell'd to behold the murthered body for three dayes what a torment will it be to be forc't to behold every sin with every aggravation unto eternity here in bodily sickness there 's some intervalls to revive the Spirits but hereafter there will not be a moments intermission of unexpressible horrour unto eternity The Conscience shall roar under infinite wrath and the sinner shall be kept from annihilation under it by infinite power 1 Cor. 15.34 Thus I have in a weak manner performed my promise in speaking to severall kindes of Consciences with remedies and rules which laid together will I think amount to sufficient instructions How we may be universally and exactly conscientious viz. 1. Get your Consciences awakened from their natural Lethargy 1. 2. Preserve them tender from acquired searednesse m Heb. 3.13 3. Rectifie their errours as you would get cure of blindness n Eph. 4.18 4. Resolve their doubts as you would a claime to your lands o Rom. 14.5 5. Break from your scruples as from theeves on the road p Isa 35.3 4. 6. Lay your head in Christs bosom to cure your trembling q Isa 40.11 And then for the 7. integrity and 8. quiet of your Consciences Observe the rules proposed as punctually as you would Physitians bills in a tedious sickness 1. Avoid sinning as you would a train of gun-powder r Job 18.15 2. Be as quick in your repentance as in the cure of a Pleurisie s Zeph. 2.2 3. Live under the apprehended presence of the jealous God t Ezek. 11.5 4. Examine you hearts as Princes sift out treason u Lam. 3.40 5. Pray for sutable grace as starving persons cry for food w Psa 143.7 8 6. Let euery action be as an arrow shot at a mark x 1 Cor. 10.31 7. Think of God as of a wise Physitian y Job 40.2 8. Be as vile in your own esteem as you are in the eyes of a captious enemy z Eph. 3.8 9. Live upon Christ as the Child in the womb lives upon the Mother a Gal. 2.20 10. Love God as near as possibly you can as God loves you b Psalm 18.1 2 But if these rules though thus contracted be too many and too long to be allwayes remembred that you may not be overcharged with that which should never be forgotten I shall commend to you some Spiritually chymicall extractions and if I might so express it Spirits of directions that may be to your Souls in your pilgrimage towards Heaven as your Ship-provisions in a Sea-voyage generally sufficient when others cannot be had Plainly practise these memorialls of direction in all your conscientious walking I. Consult duty not events There 's nothing in the world for us to do but to mind our duty Curious speculations c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alexandr Strom. lib. 6. p. 664. that tend not to holiness may be reckoned among your superfluities but mis-giving predictions of what may or will befall you in the discharge of your duty may be reckoned among your grosser iniquities and to venture upon sin to avoid danger is to sinke the Ship for fear of Pirats and must be reckoned amongst your greatest follies your worst of sins Is not their reason questionless their Conscience is dangerously distempered that practically argue this way of duty may probably procure mans displeasure and therefore to prevent that I 'le take the course which will certainly procure Gods displeasure Besides by-wayes will not lead you to the place you aime at d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 471. 466. but on the contrary keep your
other reason but because they will consequently rendring that yoak a hard one which Christ left easie and that burthen a heavy one which he would have light But now morall Good and Evil are not only such because God commands the one and forbids the other but because the things themselves are so essentially and unalterably As Mathematical truths and proportions are not such only because God will have them so but because the nature of the things cannot be otherwise Almighty power it selfe reveâ—ently be it spoken cannot make two parallel lines or surfaces meet though extended infinitely or the three angles of any straight-lined triangle amount to any lesse or more then two right angles in Geometry or in Arithmeticke alter the proportions between two and four to any other then that of double and half or between three and nine then that of a root and square or to name no more is it possible that a Seventh in Musique should ever become a Concord or a Vnison fifth or eighth a Discord for these things are in their very nature fixed and unchangeable they must be what they are or not be at all Thus there is an eternal Reason why that which is good should be so and commanded and why that which is evill should be so and forbidden which depends not so much on Gods wiâ—l as on his nature For if God could will that good should be evil and evill good he could deny himself and change his own unchangeable Divinity which is impossible And therefore I look upon that opinion of a modern ‖ Ziglovius Dutch Author though I would be so charitable as to believe he knew not and therefore meant not what he said as overthrowing all Religion The thing is this That God may if he please out of the vast soveraignty of his Will command all that wickednesse which he hath forbidden and make it out duty also forbid all that holinesse which he hath commanded and make it become sinne to us For my part I would choose rather to be an Atheist than to believe there is such a God as this in the world But I am sure the holy One of Israel cannot do so not through any defect but through infinite plenitude and redundance of all perfection Ex. Gr. There is an eternall fitnesse and comeliness that a reasonable creature should love and honour and obey it's Creator and contrarily an eternal horridness and indecencie that an immortal soul should forget contemn and affront the Father of spirits Now to affirm that God can dispence with the former nay make our fear of him or delight in him to be a sin and punish it with everlasting torments and to affirm that God can wink at or allow the latter much less command Atheism Blasphemy Pride Unthankfulness c. or make Hypocrisie Covetousness Revenge Sensuality to become duties and graces and reward them with everlasting happiness this were to utter the most hellish blasphemy and the most impossible contradictions in the world The heathen Plato in those divine discourses of his his Eutyphro and Theaetetus and otherwhere may well rebuke the madness of such Christians as this bold and vain speculator The sum of this Rule then is deeply possess and dye thy soul all over with the representation of that eveâ—lasting beauty and amiableness that is in holiness and of that horror and ugliness and deformity that eternally dwells on the forehead of all iniquity Be under the awe and majesty of such clear convictions all day long and thou shalt not fulfill the lusts of the flesh For the mind of man is wont to conceive before it 's own apprehensions and Ideas of good and evil as Jacobs sheep did before the Rods in the Gutter If thy notions of good and evil be right and clear thy lustings and desires will be from evil towards good all the conceptions of thy soul and their births will be fair and unspotted But if thy apprehensions be speckled confused and ring straked like his Rods the conceptions of thy mind thy lustings will be so too so great a truth is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dark ignorance and folly lies at the bottom as the root and foundation of all wickedness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato in Theateto every immoral man is a fool even when he commits a known sin yet then he may be said not to know what he doth Luk. 23.34 All the Reason in the world takes the part of holiness and sin hath not one jot of true Reason to plead or alledge in its own behâ—lf Understand thy self be no stranger to thy own breast know the Rule 3 frame and temper and constitution of thy mind The wise man's eyes are in his head but the fool walketh in darkness Eccles 2.14 it is a true and sober maxim of the Platonist Demophil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as a man is ignorant of himself so far forth he is to reckon himself guilty of madness and distraction The Satyrist complains of this Vt nemo in sesè tentat descendere Juvenal nemo Dare to unlock thy bosom to ransack every corner of thy heart let thy Spirit accomplish a diligent search Feel the pulse of thy soul visit it often ask it how it doth Survâ—igh thy self and blush to leave any terra incognita any region of thy mind undiscovered God hath charged and entrusted every man with his own soul and what folly is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busie in what doth not concern thee and neglect what chiefly doth so the affairs of thy own mind is any thing neerer thee or of such consequence to thee as thy self O let thy charity then begin at home Thou owest this duty to thy self to take an exact account daily of the posture and order of thy inward man With how great confusion doth the Spouse acknowledge this neglect Cant. 1 6. They made me the keeper of the vineyards but my own vineyard have I not kept If ever thou wouldst be dextrous in suppressing the first risings of sin enquire what advantages the tempter hath against thee where that nescio quid tenerum molle lieth in thy soul as Cicero calls it against which temptation plants it's chiefest battery and artillery what thine own iniquity is Psal 18.23 which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that doth so easily beset thee Heb. 12.1 See what grace is principally wanting in thee which is weakest in what instances thy greatest failleur betrays it self in which of thy passions and affections thou art most peceable and what lustings of the flesh they are which give thee the frequentest alaâ—mb and threaton the greatest dangers be making these researches and explorations daily compare thy heart with the Law of the eternal God and with the dictates and maxims of thine own conscience See where thy greatest discrepancy and non conformity to these from time to time ariseth
and this like Pathologie or understanding the disease and the constitution of the patient will hugely minister and condence to the exact method of Physick either for prevention or for cure Rule 4 Get and keep a tender Conscience Be sensible of the least sin As the apple of the eye the fittest Emblem in the world of a tender conscience is not only offended with it blow or wound but if so much as a little dust or smoak get in it weeps them out Some mens consciences are like the stomack of the Estrich which digesteth iron they can swallow and concoct the most notorious sins swearing drunkenness c. without regret their consciences are seared as with an hot iron as the Apostle phraseth it 1 Tim. 4.2 they have so inured their souls to the grossest wickedness as the Psylli a people of Africa whom Plutarch mentions had their bodies to the eating poyson that it becomes as it were natural But a good conscience hath a delicate sense it is the most tender thing in the whole world it feels the least touch of known sin and grieves at the grieving of Gods good Spirit not only for quenching or resisting or rebelling against the Holy Ghost but even for grieving the holy Spirit of promise whereby it is sealed to the day of redemption Eph. 4.80 The most tender hearted Christian he is the stoutest and most valiant Christian Happy is the man that feareth always but he that hardneth his heart shall fall into mischief Prov. 28.14 it is the truest magnanimity and heroique courage in our spiritual warfar to tremble at the least iniquity A Christian is never fitter to endure hardness as a faithful souldier of Jesus Christ 2 Tim. 2.3 then when his conscience is most tender To be such a coward as not to dare to break any one of Gods Commandments is to be the valiantest person in the world for such a one will chuse the greatest evil of suffering before the least of sinning and however the jeering Ishmaels of the world be ready to reproach and laugh one to scorn for this niceness and precise scrupulosity as they term it yet the choice if God be but wiser then vain man is a very wise one Keep an exact guard upon thy heart Prov. 4.23 let the eyes of thy Rule 5 soul be open and awake upon all the stirrings of thy thoughts affections Bid them stand at their first appearance As soon as ever thou discriest any of them in motion summon them before thy souls tribunal let them not pass till thou knowest perfectly whence they come whither they go Ask their errand State viri quae caussa viae quive estis in armis Virg. Is it grief or is it joy or hope or fear or love c. that is now upon the march demand the Word of it ask whether it have a Pass from God and conscience Catechize it examine it search it speak to it in the Centinel's and Watchman's phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew me your Ticket Tell me my desire my love my fear my anger by whose authority art thou now up and in motion if they are able to produce a good warrant from Gods Commandments or from the dictate of reason and conscience let them go on in Gods name they are about their business But if they cannot arrest them as idle vagrants nay as enemies to thy souls peace and charge them upon their allegiance to their superiors that they stir no further Rule 6 Be daily training and exercising all thy graces Have them always in battel-â—ray be in a military posture both defensive and offensive Stand constantly to thine arms for thou hast to do with two enemies that will never give thee any truce or respite the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jews call them the flesh within thee Jer. 17 9. and the Tempter that destroying Angel of the bottomless pit without thee 1 Pet. 5.8 the Christian warfare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a war never to be altered it admits of no peace no cessation The Souldier of Christ must never lay down his arms but expect to be upon continual duty and travel till the great Lord of Hosts under whose banner he now fighâ—â—th is pleased to remove his Quarters from that Army Militant here on Earth to that blessed and triumphant in the Heavens Rule 7 Be well skilled in the Elenchs of Temptation I mean in unmasking the Sophistry and Mystery of iniquity in defeating the Wiles and Stratagems of the Tempter and in detecting and frustrating the cheats and finesses of the flesh with its deceitful lusts Eph. 4.23 2 Cor. 2.11 No small part of spiritual wisdom lies in the blessed art of discovering and refuting sins fallacies and impostures If ever thou wouldst prove famous and victorious and worthy honour and reverence in thy spiritual warfare be well seen in the skill of fencing know all thy wards for every attaque Provide thy self with answers and retorts beforehand against the subtle insinuations and delusions of thine enemy Ex. gr If Satan tels thee as he often will that the sin is pleasant ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musae ask whether the gripings of conscience be so too whether it be such a pleasant thing to be in hell to be under the wrath of an Almighty Judge If he tels thee no body sees thou mayst commit it safely ask whether he can put out Gods all-seeing eye whether he can find a place empty of the divine presence for thee to sin in or whether he can blot out the Items out of the Book of Gods Remembrance If he tels thee it is a little one ask whether the Majesty of the great Jehovah be a little one whether there be a little hell or no. If he talks of profits and earthly advantages that will acrew ask what account it will turn to at the last day and what profit there is Mat. 16.26 if one should gain the whole world and lose his own soul or what one should give in exchange for his soul When sin like Jael invites thee into her Tent Judg 4.11 21. 5.25 â—6 with the lure and decoy of a lordly treatment think of the nail and hammâ—r which fastened Sisera dead to the ground Be not caught with chaff lay by thee such memoires such answers and reparties as these wherewith thou mayst reply upon the Tempter that the God of truth hath other manner of pleasures profits honours to court thy love and reward thy service with then the father of lies viz. true and real solid and eternal ones what are the pleasures that are sin for a season to be compared with the rivers of Gods pleasure that are for evermore at his right hand and what is a little wealth that thieves can steal a despicable heap of riches which like a flock of birds a lighting a little while in thy yard will take wing presently and fly away to be named
the man that hath his quiver full of such artillery whose conscience is rich in these Memoirs Store thy mind with this sacred treasure Mat. 13.52 that as a Scribe instructed for the Kingdome of heaven thou mayest upon all occasions bring forth out of thy treasure things new and old Hold such Scriptures as are point-blanck contrary to the Temptation before thy conscience if it would turn away compell it to look upon them and think I am Gods creature I must obey him Did ever any rebell against him and prosper Terence eine ego ut adverser Is it wisely done of me to resist my Maker to try which is strongest a poor worme or the Almighty God And if the love of Gods commands will not constrain thee let the terrors the thunders and lightnings of his threats perswade thee which are all levelled against wilfull sinners And it is not safe standing surely in the very Canons mouth Peruse those two Scriptures and tremble to venture on any known breach of the Law of thy God Deut. 28.58 Isa 45 9. Rule 3 If all this effect nothing then draw the Curtain take off the vaile from before thy heart and let it behold the God that searcheth it Jer. 17.10 Heb. 4.13 Shew it the Majesty of the Lord see how that is described Isa 6.1 2 3. Ask thy soul whether it sees the living God that seeth it Whether it is aware whose eye looks on Gen. 16.13 14. Whether it hath no respect for God himself who stands by and whose pure and glorious eyes Hab. 1.13 pierce through and through thee Tell thy heart again and again that God will not be mocked that he is a God of knowledge 1 Sam. 2.3 and by him actions are weighed that he is a jealous God too and will by no meanes clear the guilty Bid it consider well and look to it self for God will bring to light every hidden thing of dishonesty he that now sees will judge it Speak to thy unruly lusts as the Town-Clerk of Ephesus wisely did to the mutinous Citizens Acts 19 40. Sirs we are in danger to be called in question for this dayes uproar there being no cause whereby we may give an account of this tumult Rule 4 If these great reall arguments be slighted try whether an argument ad hominem drawn from sense will prevail Awe thy lusts then with the bitternesse of thine own experience Consider how often thou hast rued their disorders what dismall consequences have followed upon their transports and how dearly thou hast paid heretofore for thy connivance at them Bethink thy self on such a fashion as this T'other day I was angry and behaved my self uncomely put the whole company or family out of order disobliged such a dear and faithful friend by my rashness and folly in uttering hasty words before I weighed them O how did I repent me afterwards how shamed and abashed and confounded was I when I came to my self So at another time thus and thus I miscarried my self and these are the fruits and cursed effects of my yielding to the beginnings of sinne and shall I go now and repeat my madnesse Had I not smart enough for my folly before but must I needs play the fool and the beast again Ask thy self what thou ailest to forget all the sighes and groans and bitter tears that thy lust hath already cost thee and yet would the impudent sin be committed once more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where are thy wits man Theoret in Cyclop if thou goest about it Sic notus Vlysses Was it so sweet a thing to lye under the horror and agony of a wounded conscience and under Gods rebukes in secret the last time that thou must needs venture again Why wilt thou hurt thy soule and become a Devil to thy self Why wilt thou needs break thy peace by consenting to sin and not only so but torment thy self and kindle a hell in thine own bosome and all this in despight of all thy warnings Ictus Piscator sapit the burnt child dreads the fire But it seems thou art in love with misery and weary of thy joy and comfort Thou hast a mind to be cursed wretchedness and woe and death are it seemeth grown so amiable in thine eyes as to become thy deliberate choise Thus upbraid thy self and do it so long and loud till thou fetchest thy soul again to it self out of that swoon and lethargy which besotteth it Give not over chiding and reproaching thy self till thou makest thy heart sensible and considerate Labour to cure thy lustings and affections in the first beginning of Rule 5 their disorders by Revulsion by drawing the stream and tide another way As Physitians stop an an Haemorragic or bleeding at the Nose by breathing the basilique vein in the arm or opening the Saphaena in the foot so may we check our carnal affections by turning them into spiritual ones and those eâ—ther 1 Of the same nature Ex. gr Catch thy worldly sorrow at the rise and turn thy mourning into godly sorrow If thou must needs weep weep for some what that deserves it Be the occasion of thy grief what it will losse of estate relations c. I am sure thy sins are a juster occasion for they brought that occasion of mourning upon thee be it what it will that thou art now in tears for Art thou troubled at any danger full of fears heart-aking and confusion O forget not the Mother-evill sinne let that have but it's due share and there will not be much left to spare of these affections for other things Is thy desire thy love thy joy too busy about some earthly trifle some temporall good thing Pray them to look up a little and behold thy God who is altogether lovely in whose presence is fulnesse of joy and at whose right hand are pleasures for evermore Psal 16.11 and let everlasting shame stop thy mouth if thou darest affirme any thing in this wretched world worthy to be named once with the living God for Rivalship and competition in thy heart a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. dissert 1. sure I am he is the fountain and measure of all goodnesse Let but the first and soveraign Good have its due of thy love and desire thy delight and joy and the remainder will be little enough for thy creature-comforts Oh how great a folly is it to dote on husks and overlook the bread in thy fathers house Jer. 2.12 13. 2 Turn thy carnall affections into spirituall ones of a contrary nature Ex. gr Allay thy worldly sorrow by spiritual joy Try whether there be not enough in Alsufficiency it self to compensate the loss of any outward enjoyment whether there wil be any great miss or want of a broken Cistern when thou art at the fountain head of living waters whether the light of the Sun cannot make amends for the expiring of a candle Chastise thy carnall fears by hope in God Set on work
of all their sins Oh man whoever thou art that makest thy neighbour drunk by putting the bottle to his mouth that callest to thy brother saying â—ast in thy lot amâ—ngst us and let us have one purse that inticest the soule of the simple with a Come let us take our fill of loves and solace our selves untill the morning I tell thee thou art guilty of all their sins and mayest justly be punished with all their plagues for this Christians is a most Devilish practice to tempt and provoke others to wickednesse All sins indeed are devilish sins Per modum servitutis but some sins are devilish sins Per modum imaginis in all sins men bear the Devils yoak 1 John 3.8 but in some sins men bear the Devils image Five Sins especially the Scripture brands as devilish Sins and this is the chief 1. False accusation 2 Tim. 3.3 men shall be false accusers Devils sayes the Greek 2. Lyâ—ng John 8.44 you are of your father the Devil for he is a liar and the father of it 3. Pride 1 Tim 3.6 not a novice lest puffed up with pride he fall into the condemnation of the Devil 4. Persecution Revel 2.10 the Devil shall cast some of you into prison i. e. devilish men-persecutors 5. Temptation as this is Get thee behinde me Satan sayes Christ to Peter when he tempted him Maâ—th 16.23 He that shall either hinder another of doing that good which is commanded or shall further another to the doing of that evil which is prohibited is justly chargeable with both their Sins 2. By compliance by consenting and complying with Sin and Sinners so a man makes himself partaker though he has no hand in 't yet if he has a heart in 't though he does not act it yet if he likes it and loves it and approves it though he does not persecute Gods Saints and Ministers yet if he saith Aha! aha so would we have it 't is enough to make him guilty before God Saul he had no hand in Saint Stephens death he did not cast one stone at him but because he looked on with approbation and stood by with consent Acts 8.1 Saul was consenting unto his death therefore was he esteemed guilty of his blood and murder and so himself confesses when God had awakened him and humbled him to repentance Acts 22.20 When the blood of thy Martyr Stephen was shed I was consenting to his death and so charges himself as guilty of it God looks not upon the outward man so much as upon the heart according to the frame and inclination of the heart according as the pulse of the heart beats so is every man in the account esteem of God if Sin has once storm'd the Fort-Royall of the heart though it never appears in the out-works the Garrison is lost That which is upon the stage of the heart after consent is as truly acted in the sight of God as that which appeares in the outward man by commission Matth 15.19 Out of the heart proceeds murders adulteries fornications thefts false witnesses blasphemies Why beloved from the hand proceeds Murders and Thefts Eph 4.28 from the eye proceedes Adulteries and Fornications 2 Pet. 2.14 and from the tongue proceeds f lâ—e witnesses and blasphemies Psal 120.3 Oh but the heart is the forge of all You may murder a man with a thought as they say the Rasilisk will with a look such a poysonous thing a wicked heart is and let me tell you 't is the heart-murder and the heart-adultery and the heart-blasphemy and the heart-iniquity that God especially judges according to that famous place Jer. 17.10 I the Lord search the heart to give to every man according to his wayes i. e. according to what I see acted and done upon the stage of the heart sayes God he does not onely judge the actions but he judges the very intentâ—ons 3. By connivance by a sinfull dissembling flatâ—ering and winking at others in their wickednesse and sins so men become guilty of others sins Isa 9.16 The leaders of this people cause them tâ— erre 't is in the Hebrew the blessers of this people cause them to erre Beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beat fican es populum the blessers of men in wickednesse are the leaders of men in wickednesse he that shall wink at and flaâ—ter men in Sins when he knowes in his conscience that they doe wickedly he makes himself Captain and Master of mis-rule among them And thus we are too prone to be partakers of Magistraâ—es sins and Governours sins and great mens sins Patrons sins and Landlords sins If the Grandees of the world profane the Sabbath dishonour God rant and swear and scoff at Religion out of a base cowardly spirit or out of a carnall covetous heart we flatter them and let them alone it may be applaud them as he said Tu fa hunc Dominum te facit ille Deum doe but make him a Lord and hee straight-way makes thee a God as if we were not to distâ—nguish between the persons of men and the vices of men or as if so be we more feared a mortall man whose breath is in his nostrils than we do the immortall God who can frown us into hell in a moment Oh thâ—s is to be deeply guilty of other mens Sins See how sharply God by his Proâ—het taxes and reproves this dawbing in those wicked upholsters that sow pillows to every elbow Ezek. 13.17 and so forward Read it at leisure I fear this has been the Sin of former Times and Governments God grant it may not be the Sin of present and future Ages for men to connive at any that promote their own interests Alas my brethren methinks the interest of Piety and the interest of Conscience and the interest of the eternall God judge of quick and dead should swallow up all the interests of the world If Nebuchadnezzar himself should set up a golden Image and would have it worshipp'd I tell you 't is not treason for Sidrach Meshech and Abednego to say Wee are not carefull oh King to answer thee in this matter Dan. 3.16 Besides let not men deceive themselves for such persons as can so easily betray the interest of God will never be afraid if opportunity serve to oppose the soveraignty of man whose authority he bears and are not indeed Hushai's but Ziba's not Davids friends but Davids flatterers 4. By sufferance by permitting the sins of others so we become guilty by suffering others to sin whom we are bound in duty and may be able by authority to hinder and thus as in the former particular we are guilty of Magistrates sins in this particular Magistrates oft-times become guilty of our sins Kings and Rulers and subordinate Magistrates become oft-times deeply guilty of their peoples sins namely by sufferance by tolerating Errours and Heresies and Blasphemies on the one hand or by suffering wickednesse and profanenesse on the other That Ruler or Magistrate that shall suffer either loose
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
irrational to love Christ because his purpose and design is to take our hearts from the pursuit of all but God And until you know God to bee your happiness you will never understand the best reasons that I may not say the only that you have to love him That man loves Christ best that most fully knows God to be his eternal rest and blessedness and loves him as such 4. Direction Get a Gospel-knowledge of Christ both what hee was originally and what hee hath stooped and humbled himself to be for thy sake why hee came into the world how hee lived and dyed and what was the Covenant between the Father and him how hee is exalted and honoured by God and what great things are promised both by Father and Son to all that in Christ sincerely draw nigh to God Oh the sweet gales of affection which by spiritual Meditation upon Christ will begin to blow within us Wee cannot muse upon Christs dyiâ—g and rising again and inviting us to love him but the fire will burn A considering Faith in Christ will naturally bud and blossome into love 5. Direction Beleeve the reality of his love to theâ— I mean that hee did all that ever hee did for thee out of a hearty and real affection to thee and that hee still desires to have the match made up betwixt thy soul and himself This fond prejudice whereby souls put discouragements upon themselves is that which spoils many a match Do not weaken thy soul by making difficulties where there are none if thou hearest Christ inviting stir up thy self oh thou convinced soul as if thou heardest him even calling to thee by Name Beleeve it that Christ is never better pleased than when hee is loved and that hee came no less to procure thy love than to testifie his own The way to love Christ in good earnest is to beleeve that hee is so in his offers of grace to us 6. Direction Understand the world throughly and bee jealous of thy own heart therein Remember that of the Apostle who knew what it was to love Christ as well as any man ever did 1 Joh. 2.15 If any man love the world the love of the Father is not in him Wee may well enough add Nor the love of the Son We may offer to our Lord cor fractum or a broken heart but wee must not presume to desire him to accept our cor divisum or divided heart Remember that Christ and the World are two contrary each to other and the single stream of love cannot run two contrary waies at once If our hearts bee not crucified to the world the love of Christ will never live with in us 7. Direction Bee much in attendance on those means or Ordinances wherein Christ is evidently set forth and by his Spitit wooing souls to love him If Faith comes by hearing so no less certainly doth love Christ most commonly honours his own Ordinances and Officers in making up the match between himself and souls so hee did Paul 2 Cor. 11.2 8. Direction Go to God and Christ for love When you have gotten your hearts well warmed with the use of all the fore-mentioned means then go to God and Christ and turn thy Meditations into Petitions Plead hard and heartily all those moving Considerations which were set down to usher in these Directions God delights to honour prayer in this great work of his in drawing souls to Christ No Prayer no Faith And it is as true No Prayer no Love no Marriage to Christ I have done with the Directions of the first kind and have therein almost prevented my self from going any further it being a Rule in the spiritual as well as the natural growth that wee are nourished by the very same that gave us our first beings If wee know by what means wee came by our love at first and have but appetites whetted on to a further growth wee need little more And therefore having first perswaded you carefully to continue to practise over the fore-mentioned Directions I only add 1. Direction Consider much your own Experiences and the great advantages you have made by this grace I need not tell you what they are because yee know them well enough already and the sense of past advantage will best quicken to future diligence which is the second 2. Direction Bee constant in the exercise of that love yee have The best way to strengthen any habit is to bee often repeating its Acts. Wee cannot do any thing better to increase love than to be often acting love 3. Direction Get Faith more rooted and that will make your love to bee more inflamed If you would have fruitful branches you must keep the Root of the Tree fat and if you would have any Grace to thrive you must be sure to strengthen Faith 4. Direction Take heed you bee not willingly guilty of any known wickedness against Christ for this will cause Christ to withdraw it will occasion in thy heart a jealousie and that will bee an abatement of thy love Bee conscientiously diligent in all known duties 5. Direction Get thy heart daily more throughly crucified to the world and better acquainted with Heaven and the love of God The more you love God the more you will and must love Christ 6. Direction Bee much in the Communion of Saints and then especially when together with them thou mayest look on and admire the love of thy crucified Saviour in the Lords Supper They that are most where Christ is to bee enjoyed love him best And these are briefly the heads of Directions in answer to each of these Inquires They might have been more largely insisted on and pressed but this defect must bee supplied by your selves Remember again and with that I will conclude that it is not the knowledge of these Directions that will advantage you but the serious and diligent practice of them And so Grace bee with all them that in the diligent use of these means get and inflame their love to the Lord Jesus Christ in sincerity Wherein lies that exact Righteousnesse which is required between man and man MATTH 7.12 Therefore all things whatsoever you would that men should do unto you do yee even so to them for this is the Law and the Prophets THese words being brought in by way of Inference from something said before wee must look back a little to finde out the relation of them to the former verses At the 7th verse Christ commands to ask of God those things which wee want to incourage us to ask hee promises wee shall receive to induce us to beleeve this promise hee puts a temporal case Our earthly Fathers which are evil give us good things when we ask them how much more easily may wee beleeve this of a good God of infinite goodness Now as wee desire God should give us those things wee ask so wee should do to others and not only so but universally in all other things what wee would
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
but the drooping distressed Christian also questioneth all this because of the deceitfulness of the heart Alas the Scripture tells us that the heart of man is desperately wicked and deceitfull above all things o From Jer. 1.9 The Papists cavils the drooping Christian doubts who can know it and if the heart of man cannot bee known how can wee say wee beleeve or love God For this consider these four things 1. Another man cannot know it I cannot certainly and infallibly know whether another man be sincere or what his heart is for it is the prerogative and excellency of God to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that knows the hearts of all men Act. 1.24 2. A wicked mans heart is so wicked and there is such a depth of wickedness in his heart that hee cannot come to the bottome of it 3. If a man cannot know all the secret turnings and windings of his heart yet hee may know the general scope and frame of his heart 4. If hee could not do this of himself yet assisted by the spirit of God which all beleevers have received hee might know the frame bent scope inclination of his own heart Thus far the first proposition that a man may know that hee hath sincere faith in Christ and love to God Now wee proceed to the second 2 Proposition which shews the connexion between grace and glory Second Proposition is this that there is an infallible connexion between justifying faith unfeigned love and eternal glory The Apostle tells us of some things that may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 things that accompany salvation Having or containing Salvation that are contiguous to salvation that the one toucheth the other this must bee proved for else though I know I do beleeve and love God sincerely to day I can have no infallible assurance of salvation because this may bee lost before to morrow or before I dye Now this I shall indeavour to prove by these three following particulars 1 From the verity of Gods promises 1. The undoubted verity of Gods promises proveth an inseperable connexion between sincere grace and eternal glory Faith is the eye of the soul with it through a promise as through a perspective-glass can the soul have a view of Heaven and glory What greater certainty or security can a man have than the infallible promise of that God who is truth it self who will not deny his Word but the same Love and free Grace that moved him to infuse Grace into thy heart and to make the Promise will move him also to give the thing promised Joh. 3.16 God so loved the world that hee gave his onely begotten Son that whosoever beleeveth on him should not perish but have everlasting life Joh. 5.24 Hee that beleeveth hath everlasting life Hee hath it in the Promise hee hath it in the first-fruits Rom. 8.23 But wee our selves also which have the first-fruits of the Spirit The Jews by offering their first fruits did testifie their thankfulness to God for what they had received and hopes of the full crop in due time Hee hath everlasting life then it must not end Mark 16.16 Hee that beleeveth and is baptized shall bee saved Hee that beleeveth not shall bee damned As certainly as the unbeleever shall be cast into outer darkness so certainly shall the beleever be partaker of the glorious Inheritance of the Saints in Light The Promise is as true as the Threatning Act. 16.30 31. There you see a poor convinced wounded sinner under the load of guilt that had a sight of his lost undone deplorable condition coming to the Apostles and speaking after this manner Yee men of God yee servants of the Lord if there bee any way for mee who have been so great a sinner that have done enough ten thousand times over to damn my own soul if there be any certain way to avoid damnation I beseech you tell mee if there be any means by which I might certainly be saved as you pitty my sinful soul my bleeding heart my wounded conscience tell mee what it is declare it to mee What is the Apostles answer Beleeve on the Lord Jesus Christ and thou shalt be saved The Apostles speak not doubtingly perhaps thou shalt be saved perhaps thou mayest be damned If thou get Faith it may be thou mayest get Heaven Alas what relief peace satisfaction would this have been to his wounded conscience But they speak peremptorily beleeve and thou shalt be saved So that prove thou that thou hast Faith and these Scriptures prove thou shalt have salvation The Connexion therefore will not be questioned if I beleeve I shall be saved this God hath promised but shall not a beleever lose his Faith in Christ and lose his Love to God for the Remonstrants grant that a beleever qua talis as a beleever cannot fall away not come short of glory but qui talis est Hee that is a beleever may fall away totally and finally and so cannot have assurance of salvation because hee hath no assurance that hee shall persevere in his beleeving and state of grace To this I oppose these places of Scripture 1 Thes 5.23 24. And the very God of Peace sanctifie you wholly and I pray God your whole spirit and soul and body bee preserved blameless therefore preserved from Apostacy which is exceedingly blame-worthy till when till the coming of our Lord Jesus Christ is this a prayer and not a promise yea it is a prayer indited by the Spirit of God and hath a promise following it if you will read on Faithful is hee that calleth you who also will do it Here the Apostle that had the Spirit prayeth for perseverance and the Apostle that had the Spirit promiseth perseverance Certainty then of perseverance doth not make men careless in the use of means not prayers needless by praying a man obtains the thing promised and the certainty that hee hath by the promise of obtaining puts life into his prayers Phil. 1.6 Being confident of this very thing that hee which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth more safety than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will perform it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will finish it will perfect it until the day of Jesus Christ 1 Pet. 1.5 Kept garrisoned by the power of God through Faith unto Salvation Joh. 10.28 30. 1 Cor. 10.13 But will with the Temptation make a way to escape therefore they shall persevere for to enable the beleever to persevere in all tentations is to make a way to escape the destruction and hurt the tentation tendeth to God doth promise this absolutely Jer. 32.38 40. And they shall bee my people and I will bee their God and will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from mee They shall not forsake God because God will not
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
they little think any such Legacies are left by Christ to them yet their ignorance shall not frustrate Christs Love nay though they will not for the present extend their hand of Faith to receive it yet God will and doth keep Mercy for Thousands untill they will receive it Exod. 34.7 II. The second Use is an Use of Exhortation 1. Put in thy Claim for Mercy for thy Claim will hold not according to thy sense knowledge or belief that thou hast an Interest but according to the Truth of thine Interest Suppose thou shouldest promise to give to every one of thy children such a gift if they were good children Suppose one of your children who had obeyed your commands and had been very inquisitive to know your will I say suppose such a child should sit weeping because he thought he had not obeyed your commands and because he thought you were angry with him and upon that account would not come for your promised gift would you not therefore give it him nay would you not only be pleased with his obedience but that he took so to heart your supposed anger So O poor Soul that sittest weeping with thine eyes full of tears and thine heart ful of sorrow under the sense of Gods supposed displeasure shall not God wipe all tears from thine eyes and give thee the Promises he hath made to thee though thou through the sense of thine unworthinesse doest not believe thou hast any Interest in them 2. The second advice is that thou shouldest endeavour to obtain the Graces to which the Promises are made viz. Fear and Love of God and uprightnesse of heart c. whilst others are examining and going from Minister to Minister to know whether they have those Graces be thou getting of them For 1. Thou shalt be sure to get an interest in the Promises for they are made to such as have the Graces not to those that know that they have those Graces and if thou hast a Title thou shalt have possession 2. By getting greater degrees of Graces the trouble of examination will be needlesse it will save thee that labour whereas otherwise thou wilt perpetually be put to examination As for instance Thou findest a spark of fire and coverest it up again and lettest it lye wet to morrow thou wilt be as far to seek and wilt as hardly find the spark and know whether there be any fire to morrow as to day Another knowing where to have fire close by knows she can as soon fetch it from her neighbour as find it on her own hearth if there be but a spark or two she therefore fetches some and blows up into a flame and she layes on fewel to keep in the fire So thou knowest where thou mayest have Gods Love viz. from God who is near unto them that call upon him they know they may have it sooner by Prayer then find it by examination this they blow into a flame and as when the fire flames we may be sure there is fire without poring to find it So when thy Graces are in an eminent degree they are so apparent that one that hath but half an eye may see them 3. By getting the Conditions to which the Promise is made thou shalt often get what is better then the Promise it self for the Promise is often Temporal when the Condition is Spiritual III. Study much or rather Meditate much upon these great Gospel Mysteries of Christs Satisfaction of Christs Interest in the Fathers Love and of the Fathers delight to honour the Son by giving mercies and pardoning sinners for his sake Know that thou greatly dishonourest Christ when thou goest timerously to God for any Mercy in his Name and it greatly argues thine infidelity Suppose thy friend that was bound with thee for some great sum of money and he hearing there were Sergeants to arrest thee should put himself into their hands to sâ—ve thee from prison and he should be carried to prison and pay the debt and send thee word that he had paid the debt every farthing if thou shouldest notwithstanding be afraid to see thy Creditor or stirr abroad would it not argue that thou believedst not thy friend had paid the debt IV. Go then with Confidence to God in the Name of Christ since Christ hath bid thee or else thou hast strange thoughts of Christ Suppose a friend of yours should bid you go to such a great man for such a Courtesie and should tell thee that he had spoken to him in thy behalf and bid thee not fear for he could have any thing of him that he spoke to him for and should bid thee go to him in his Name and tell him he sent thee if thou shouldest stand considering what to do and shouldest fear that for all thy friend professed he had so great an Interest in that great man you should not find it so when you came to him would not this show that you feared your friend boasted of more Interest then he had Christ hath plainly bid us go to the Father in his Name from him and that we shall have any thing whatsoever if we doubt whether when we go to the Father in his Name we shall obtain doth it not plainly argue our low thoughts of Christs Interest in the Fathers Love and that Christ hath higher thoughts of his Interest in his Fathers Love then indeed he hath The sense of thine own unworthinesse should by no means hinder thee except thou wentest to God in thine own Name for the Question in this case is not how God loves thee but how God loves Christ Thou hast thoughts high enough of Gods Love to Christ if thou knowest that God loves Christ more then he hates any sinner in the World Thy thoughts are not high enough of Christs Love to thee if thou thinkest Christ will deny thee any thing nor hast thou worthy thoughts of Gods Love to Christ if thou thinkest God will deny Christ any thing or any one that comes to him in his Name whom he bid so to do for in so doing he doth not so properly deny thee as Christ Of the cause of Inward Trouble and how a Christian should behave himself when Inward and Outward Troubles meet Gen. 42. v. 21 22. 21. And they said one to another yea but verily we are guilty concerning our Brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distresse come upon us 22. And Reuben answered them saying Spake I not to you saying sin not against the child and you would not hear therefore behold also his bloud is required IN this Chapter we have the description of our Fathers the Patriarchs their first journey into Egypt for Corn to relieve their Famine in Canaan Herein is considerable 1. Their entertainment there it was harsh with much trouble more danger the great Lord Treasurer of Egypt would not know them but treats them roughly v. 7. takes
makes the earth shake 5. It ariseth from Satan When the eye of Conscience is most open Reas 5 he is most busie to present either that which may close it or that which may trouble it when the heart is most tender he is most ready to bruise and wound it In affliction he would make breaches between God and us us and God and us and our selves if we must needs be sensible of them gulphs out of which there is no redemption he temp s us unto sin in prosperity and then for sin in adversity as we find in Jobs Case even in those which he knows are out of his reach where least strength and ground to do any thing there he is most malicious as it appears in his bold attempts upon our Lord If he cannot run thee upon a rock yet he will disquiet thee with a tempest if he cannot rob thee of thy grace yet he will of thy peace and comfort 6. It ariseth from the weakness of faith and strength of sense apprehending Reas 6 God in affliction as our enemy especially if there be some willing correspondence between us any thing which God hates God is a terrour to us Thus Sense wrought in Job 33.10 Behold he findeth occasion against me he counteth me for his enemy Also 16.12.14 and in the Church Lam. 2.4 5. God hath bent his bow like an enemy c. and ver 5. O! if thou comest to that of Jacob Gen. 42.36 Surely all these things are against me and in them God against me it is sad with thee This is the triumph of Faith If God be with us who can be against us This the shreek of the Fainting God is against me and then who can be for me 7. It ariseth from Gods withdrawing Thus with Christ when God Reas 7 would make his condition sad and his burden heavy indeed the Father and his own Divinity withdraw and withhold their comfortable influential presence from the apprehension of the Humane Nature and when was he thus spiritually afflicted But when most outward trouble came upon him when his Murderers the Traytor were upon him and his life drew near to the grave as it was prefigured in David Psal 116.3 when the sorrows or dangers of death compassed him about then the terrours of hell took hold upon him i. e. terrours arising from this the withdrawing of the Divine Love and Countenance Mar. 14.34 Now come his astonishing dismaying fears and sorrows pressing even to death making him as it were to shrink from the great work of his own mercy Now he cries out as his Type My God my God why hast thou forsaken me Psal 22.1 Mat. 27. The perpetual shreek of them which are cast away When we can with David encourage our selves in our relations to 1. Sam. 30.6 and interest in God then every even the heaviest burden even death it self is light and we can in Christs strength shake it off or run away with it as Sampson with the Gates of the City But as when the Sun is down or eclipsed the flowers fold up and droop or when the face before the Glass turns away the face in it vanisheth Even so when God hides his face and we doubt of our Title and Interest we are troubled and then we are as Sampson when his Covenant broken and his locks the sign thereof cut we are as other men our strength is gone any cord will bind us any burden sink us Isa 64.7 Reas 8 8. I might add It may arise from our disacquaintedness with afflictions as to our expectation and resolution But for Use 1. A word to them which are yet in their sins out of Christ And it is 1. Of Conviction 2. Counsel 1 Conviction and terrour to them which are out of Christ If Gods People be lyable to inward and outward trouble at once wherein yet there is not a drop of wrath What shall the visitasion of the rest be wherein there is not a drop of saving pity If they may be so hardly put to it which yet are ever secretly and mightily supported what shall they do that have no strength but their own to bear up under the mighty hand of God Surely if they smart sevenfold the wicked must be avenged seventy times sevenfold If the cup of affliction by reason of the bitter ingredient of inward perplexity be so bitter to them what becomes of them for whom the dregs of that Cup are reserved The godly may stand condemned at their own Bar but the wicked at Gods too and nothing remains to them but a certain expectation of execution without a change O! if Jacob halt sure Esaus back and bones must be broken If the righteous be by reason of sharp afflictions within and without scarcely saved to whom yet all afflictions are through grace ever sufferable short and sanctified where shall the sinner appear when his sins and sorrows shall meet together There be three daies wherein thou shalt never be able to hold up thy head and yet thou must appear First A day of extream Calamity Secondly Of Death Thirdly of Judgment Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge Faith and Evidence the venome of sin unmortified malice of Satan not yet quite troden under their feet and the withdrawing of Gods Grace and Countenance in part And consider how thou wilt speed which hast no saving Knowledge no Faith no Interest art under the raign of sin and Satan whom the holy and jealous God cannot endure to behold but with revenge and execration Psal 27.13 David had fainted in his affliction had he not believed c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day The Children of God notwithstanding all their inwâ—rd and outward pressures can say as Paul sighs for them all 2 Cor. 4.8 9. We are troubled on every side yet not distressed so as there is no way to escape or bear up We are perplexed but not in despair persecuted but not forsaken cast down but not quite destroyed But if thou lookest not to it betimes such a day will come upon thee as wherein thou shalt be so beset with trouble that thou wilt be absolutely concluded and shut out from all relief so perplexed that thou wilt despair so pursued by the avengers of bloudâ— that thou wilt be quite forsaken of heaven and earth so cast down that thou wilt be utterly destroyed and dashed in pieces Oh! if trouble such trouble may seize on Gods dear ones what reprobate fear and astonishment shall take hold on thee that art a stranger a slave an enemy and yet secure and presumptuous in that condition 2. It is a word of Counsel to thee as to be an alarm to thy security so an Antidote to thy presumption and censoriousness in reference to the godly The men
applying Christ in the promised grace of pardon and power in reference to it and thou hast heard it and known it in this case though affliction seem to search out iniquity yet it shall not be found but when affliction starts some sin which thou didst wink at or slightly passe over then thou wilt find trouble and sorrow indeed Direct 6 6. Because there is much malignity in this distemper let me here also add in reference to the same Cause and the sixth this Preventive Follow on the work of mortification close there is a combate between flesh and Spirit be sure you take the right side if sin be it which imbitters thy life and gives a sting to every affliction disarme affliction and kill that which will kill thee Es 27.9 the design of the Lord in affliction is mortification now if thou joynest thy hand in the same work God is ever with thee in the same way and not against thee but in case thou connivest at hidest shelterest some known corruption then thou canst hardly apprehend God but as thine Enemy coming against thee As it was with the City of Abell 2 Sam. 20. they were terrified at the approach of Joab and David's Army Oh! saith the woman upon the wall art thou come to destroy the Inheritance of the Lord no saith Joab but there 's a traitour Sheba harboured here c. 'T is he that put the City into fear and danger and made Joab seem their Enemy when his head was delivered all was quiet now when thou insistest on the businesse of mortification thou wilt joy when thou fallest into triâ—ulation as it was with Jael Judg. 4. having done execution upon Sisera come saith she to Baruc c. Welcome my Lords I know whom you persue here he is dead at your feet behold the nayle in his temple O! saith one visited with the stroak of death I have been long getting down this body of death and now God will do all my work at once be not slack in this work and afflictions will be more joyous than grievous 7. Yet again to come to the root of this malignity and in order to Direct 7 the advancing of the work of mortification endeavour after mortified affections to the World these are the suckers that draw away thy strength from God and the fewel and foment and strength of all that corruption that must be mortified Aversion from God with an immoderate clinging and cleaving to the creature is the whole corruption of Nature Affliction is the reducing thee to God and the ungluing disengaging and divorcing thee from a carnal worldly interest therefore minus gaudebis minus dolebis the lesse thou joyest the lesse thou ruest the lesse thou layest a World-interest near thy heart the lesse that affliction which is the parting work will go to thy heart therefore let all creature-comforts and advantages be loose about thee as thy cloathes which thou mayest easily lay aside and not as thy skin which cannot be pulled off without great torture affliction endangers nothing but that which is outward therefore let not thy excessive respect to that which is without thee make thy affliction an inward terrour If thou countest the World of no value thou wilt be able without inward perplexity and fear to passe through all places of danger and plunder as the Travellour when he carries but a small matter which he knows if he looses it will not at all undoe him Besides If thou lovest the World the love of the Father is not in thee and this will be a desperate venomous sting to thy Soul in thy affliction if thou wouldst not have the World thy plague and thy poyson in the enjoying thy wrack and thy terrour in the loosing comply with the Word and Spirit of Grace in the application of a Christ crucified for the crucifying and mortifying of thy affections unto every earthly interest 8. In reference to the eighth cause unacquaintednesse with affliction Direct 8 live in the meditation and expectation of the Crosse be much in the knowledge of the necessity nature and design of afflictions 1. Necessity 1 Pet. 1.6 If need be you must be in heaviness for a time In respect of the terms of the Covenant which lye in this deny your self and take up your Cross c. And in respect of our disposition we cannot be without them to wean us from the World to imbitter the creature to us to conform us to a crucified Saviour and make us partakers of his holiness 2. The nature and design of Afflictions They are fire not to consume our gold but to purge away our dross they are not revenging Judgments but fatherly medicinal Corrections not judicial Poyson but remedial Physick c. Therefore 1 Pet. 4.12 Think not strange be not strangers as the word imports to the fiery greatest tryal and thou wilt not be dismayed when it comes Even Poyson may be habituated and made innocent If a stranger come in unexpected into our house grim and armed with Instruments of mischief we know not whence he is nor what he comes for it will startle and appale us But if we be acquainted with him and his design and expect him we are quiet and composed to entertain him So when Affliction comes we can say This is the Cup my Father gives me who I am sure means me no hurt this is but what I looked for every day c. Enure we therefore our selves to the Cross and make it familiar conversing with it in our meditation and expectation Seest thou one afflicted with the loss of a Wife another of a Husband another of a Child another of Estate another begging bread in Prison or distress c. bear part of his burden in sympathy and pity and readiness to succour him and put thy self in his or her case supposing thou wert so and so it will do thee no hurt what shouldst thou do And so God will make thy burden light Psal 41.1 So thou wilt be prepared to entertain and meet the burden and it shall not fall upon thee and upon thy spirit to crush and sink thee c. Think often and think not amiss have no hard conceits of affliction and it shall not be hard upon thee Take this Course and then as for the malice of Satan in accusing and tormenting and the seeming severity of the Lord in withholding and withdrawing thou shalt not need to trouble thy self for Satan is a restrained and conquered enemy and cannot hurt thee and God is reconciled and will not hurt thee He may try thee by intercepting the sweetness of fruition He will never curse thee by intermitting or breaking the firmness of the Union and if he hide his face for a moment lament after him and he will visit thee with everlasting kindness of his compassion which change not though there may be a change as to what thou feelest Thus much for the Preventives to prepare for double afflictions upon
equitable conversation The latter of the will pertains to the several and particular vertues therein especially those that serve for the restraining our most strong and impetuous passions which offer the greatest violence to the equality of our minds And therefore although it most properly be of the judgement yet being most conspicuous and discernable in the exercise of such Vertues it doth according to the quality of the Object about which they are conversant assume their several notions and names The most violent passions in reference to our selves being the lusting power after the good things of this life and consequently the grief which arises from the want or losse of them it is therefore in reference to the former Temperance in it's large acception and the lâ—tter Patience and in relation to others the raging power of anger and revenge with what flows from them in which regard it is in the Magistrate Clemency and humanity meeknesse gentlenesse lenity in all In this variety is the word used by Authors Sacred and Prophane which I will not clog you with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponit Hermog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isoc And for this cause it consists in that mediocrity which approaches nearer to the extreme of defect and consequently is opposed to violence impetuousness or inordinacy of affection not as placed upon undue objects for that 's materially evil and to be wholy declined not moderated but upon lawful immoderaâ—ely and in general to all excesse in humane actions Hence it is by the way as I conceive that it 's commanded so frequently in Scripture by negative Precepts as love not the World nor the things of the world Jo. 2.15 take no thought for your life for the morrow Matth. 6.24 31 34 verses Fear not them which kill the body Matth. 10.12 31. Luke 12 4.7 Let not your hearts be troubled Joh. 14.1 and many the like which I cannot stand to mention and some times by the action contrary to it's opposite vice as Matth. 5.39 40 41. Turn the other check let him have thy claoke also go with him twain i. e. rather than violently resist and revenge thy self Moderation then being no particular Grace or Vertue as you have heard cannot have any peculiar object but only in common with the principles and actions wherein it is imployed whereby it becomes uncapable of any future accurate division inâ—o several kinds For although it be of a general consideration yet not as a Principle which acts upon it's object but that which peculiarly respects the actions themselves when the object is pitched upon it being Moderations office to regulate and govern Principles in their actings upon their due objects chosen that they exceed not therein So that as all those Graces and Vertues which respect the manner of actions as zeal sincerity c. that respect the moral quality as this doth the moral quantity degree or measure of them are of so many several kinds as the actions are wherein they are conversâ—nt so also is Moderation And in regard our particular actions are so very many so diverse and cloathed with such infinite variety of circumstances it is impossible to lay down any certain Rule that may determin wherein Moderation in them all should consist the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the things that are just necessary and convenient and no other being alwaies in particular actions very difficult to define as the Plilosopher acknowledgeth who saith there is nothing more full of difficulty then in every thing to find the meane The Rule he layes down to walk by is Reason and a prudent man's determination the best nature affords and are especially good for the Duties of the second Table which he only though not to all speaks of yet we through the goodness of God have a more sure and certain one to guide us to which we shall do well to take heed even the Scriptures which are able to make us wise to salvation It will be worth our while to speak briefly what we can touching the Rule which in general must guide and determine our Moderation For which end we must know that all our humane actions which are capable of moral good or evil are of two sorts especially according to their objects Religious or Civil The former requires a Spiritual principle end and rule by which we must perform them for their manner and measure which Scripture doth abundantly for the internal by it's particular and sufficiently for the external by it's general precepts declare For the latter or Civil actions as a natural principle and end referrible to Gods glory so also for their manner and measure the general Rules of Scripture to allow and prescribe them is all we can reasonably expect and is sufficient for the same In the application whereof Reason and prudent determination are three wayes subservient 1. In judging the nature or quality of the objects in general which we are particularly imployed about as the good things or evils of this life in the particulars wherein we are conversant according to what Scripture declares them to be when it speaks of them especially not comparitively but absolutely what they are in themselves 2. Of the end God hath ordained such things for about which he hath commanded us to be imployed and accordingly to proportion our actions It being a known Rule in the Schooles Omnium appetibilium finis est mensura or that the end is that which must prescribe the measure of our actings according to it 's double respect rei personae for what and for whom the action is Lastly in due consideration of the circumstances of the Agent wherein is such great variety not only in regard of the person which involves the end for whom the action is but all the adjacent circumstances that herein occurs by farr the greatest difficulty For example in meats and drinks Consider diligently their nature in those set before thee then their end for refreshing us not feeding our lusts and of thy self what is sufficient and convenient for thee in the circumstances thou art then in and accordingly use them or put a knife to thy throat and refrain as the Wise man speaks Prov. 13.2 for that which may but be sufficient for one may serve for another to make his belly his God yea that which may be only convenient to the same person at one time may be gluttony and excesse at another And as about things so in our dealing with others much more variety both in respect of our selves and those we have to do withal As we must remit that to one we need not nay some times ought not to another according to our own and their capacity as they are poorer or richer than our selves as they are weak or wilful and malicious opposers of truth or equity and a thousand such like considerations which occur in our actions which though alwayes sufficient in themselves to deâ—ermin us yet because of our shortnesse of
governing these and so hath the same object with them as is said before it all comes to one And formally includes 1. What it is that we must Moderate or the faculty or principle of what kind soever internal and external from which the action flows 2. In what actions And 3. How or the measure and proportion to be observed in such our actions Which three are allwayes distinct in themselves though not alwayes easily distinguishable to us and therefore often seem coincident I shall therefore joyn them together in the prosecution of the Case For the general Object of Moderation or about what it must be exercised and appear Negatively 1. Not such things as are materially good About such things or in such actions as are materially good Moderation hath no place because all the good we can possibly do is too little so that there can be no excesse in these and therefore no Moderation for the Office of Moderation being to restrain excesse where there can be none of this that can have no imployment e. g. we cannot believe in hope love God and Christ too much nor hate sin and Sathan as the Schoolmen affirm in regard of his wholly loosing the Image of God too much In all our internal religious duties and actings of Grace as such no Moderation therefore can or ought to have place 2. Not about such things as are materially evil For herein we cannot be defective Where the object is absolutely forbidden us and no circumstances can make the action good there we are wholly to abstain or suppresse the action if in it there being inordinacy in the principle or faculty for though Moderation is to govern even the principle yet not in the choice of it's object but in it's exercise about a due object chosen that it exceed not And though we call any great acting upon an undue object or great omission towards due immoderate because of their excesse yet this is not properly immoderacy for so every sin would be it formally whereas those only which respect the moral quantity of our actions are properly immoderacies Both these sufficiently appear by what 's said before Positively But about such things as are in themselves of an indifferent nature and neither absolutely commanded as things materially good or absolutely forbidden as those materially evil but only conditionally according to the circumstances we are in Which though of an indifferent nature yet become morally good or evil to us as we are actually conversant about them In these properly may be excesse in regard of which Moderation is to take place to restrain and keep all within due bounds being formally the modification to use the School term for once of such actions Wherein we must carefully distinguish of the several formalities of the object Grace and Nature being conversant about the same object but not in the same respect For it's exercise therefore or what wherein and how we must practice it Which I shall speak of 1. Absolutely in reference to our selves for preserving peace within as it is to be exercised towards the good and evils of this life 2. Relatively or in relation to others for external peace wherein we must exercise it in civil and in Religious matters The former I shall call Moderation towards things the latter towards persons 1. Moderation towards things 1. First then for Moderation towards things as it is absolutely taken in reference to our selves this being so clearly injoyned in the Text as appears not only by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle not saying use Moderation towards all men but let it appear to all men which even that which is internal doth in our external conversation But though there be abundance of excellent fruit on this branch of Moderation yet in regard I conceive that towards persons principally intended I will not stand to shake it down but only point you out briefly the boughs on which it especially grows that you may gather it your selves and proceed to the second Moderation towards others which I shall only prosecute afterwards in all the following discourse Now the good things of this life being either internal of the mind as parts learning c. of the body as health strength beauty and the like or external as the riches honours relations and lawful pleasures of the World and what comprehended under them And the evils of this life such as are contrary to these as shallownesse of parts natural or acquired sicknesse weaknesse death deformity poverty losses of friends or estate infamy reproaches troubles warrs hunger thirst nakednesse imprisonment captivity banishment and such like we are towards these to exercise Moderation 1. Towards the good things of this life 1. We must moderate our Judgements in the valuation of them As forbidden fruit must not be looked upon so lawful must not be judged by us more desirable then it is As we may not undervalue these good things and with the Stoick despise and cast them away so we must not over-value them beyond their intrinsick worth and the ends for which God allows them the end and use being the measure of every things estimation For though every creature be good in it self and some better in themselves and to us than others yet those that are the best and best for us that the World affords are still but creatures who are most of them serviceable only to our bodyes that they may be serviceable to our Souls in the service of our Heavenly Father which when we too much estimate we quickly fall to admire and so bow down to them and commit idolatry with them For an overvaluation of the Judgement begets in us admiration and so an over-valuation of them also in our affections These sensitive objects make such impressions upon our imagination when absent and our passions when present that if Grace and Reason moderate not our Judgement of them our whole man becomes inflamed therewith and violently carryed out towards them by an excessive admiration of their seeming excellency love to them for the same and desire after them for their apprehended sutablenesse hope to obtain them seeming possible using means for obtaining them and delighting and glorying in them Therefore our Saviour prescribes wisely that our hearts may not be in them the light of our minds being single Matth. 6.22 23. When Achan Josh 7.21 judged the Babylonish garment goodly and the silver and gold then he quickly coveted and took them Let thy Moderation therefore begin here and consider the character Solomon upon good experience gives them that they are all to us in this degenerate state vanity of vanities yea vexation of Spirit 2. Moderate thy will and affections in their love desires hopes after the getting or keeping these things according to the ends for which God allows them thee in particular and with subordination to his pleasure and providence in the event We must value love desire God and
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
disapprove and that is drawn from the topick of your own experience and this is argumentum lugubre like a Funeral Anthem very sad and sorrowful Do you not feel and find to the grief of your own souls that whereas you should weep as if you wept not rejoyce as if you rejoyced not and buy as if you possessed not Inverso ordine you weep for losses as if ye would weep out your eyes you rejoyce in temporal comforts as if you were in heaven and you buy as if it were for ever and a day Psal 49.11 But e contrario You pray as if you prayed not hear as if you heard not work for God as if you worked not Now we know experto credas a man that sticks fast in a ditch needs no reasons to prove he is in but remedies to pull him out Your best course will be to propose the case how you may get rid of this unwelcome guest spiritual sloth Eheu quot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet sanctus David vel potius spiritus sanctus ad suam Cytharam Par. it is a case we are all concerned in Asini aures quis non habet Every man and mortal hath some of the Asses dulness and sloth in him and therefore I have brought a whip of ten strings to scourge this sloth and dulness out of us 1. Keep a strict watch over your eyes at all times especially when you are in duty the eyes are the Portholes that Sin and Sathan creep in at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is accounted a great piece of charity to a mans body to close his eyes when he is dead I am sure it is more charity to our souls to close our own eyes whilst we are living Apperuit nobis in Paradiso oculos satan nunc omnis labor in eo nobis est ut eos iterum Clandamus obturemus Luther See what a strict guard Job keeps upon his eyes that would not permit them at any time to view vain or wanton Objects Job 31.1 I have made a covenant with mine eyes why then should I look upon a maid And the Prophet seems here to imply that unless God would turn away his eyes from beholding vanity he should never be quickned in his way It is removere prohibens beholding vanity forbids the banes between the soul and quickning If you will keep your houses warm you must keep your doors shut If you will keep your hearts hot in a duty you must keep your eyes shut If those doors stand wide open for all comers and goers either your soul Dinah-like will be gadding out or Sathan will be getting in by which the poor soul will be defiled and deflowred 2. Send sin packing bag and baggage these two mutually generate one the other Mater me gennit eadem mox gignitur ex me Sin begets sloth and sloth begets sin Sloth in David made him sinful and sin in David made him slothful Aegris corporibus simillima est aegritudo animi Cic. de fin 7. 13. Sin is the souls sickness now sickness makes men lazy lither loath to stir There is a disease incident to mans body called the Lethargy which makes him drowsie sleepy negligent and forgetful it springs from a cold Cathar of a pitchy and glutinous nature which cools and benums the brain Sloth is the Souls Lethargy which makes it sluggish negligent forgetful this arises from the Cathar of sin benumming and stupifying the heart and of all sins turn Covetousness out of doors There is a diseâ—se in the body Aurugo ab aureo colore ut Med. called the yellow Jaundice which makes the persons look yellow all over this springs from the over-flowing of the gall which over-spreading the whole man makes it liveless listless Covetousness is the yellow Jaundice of the soul which arises from the over-flowing of the heart with love to yellow gold by which a Christian is dull'd and deadned Thrust a Knife into the earth and it takes away the edge throw earth upon the fire and it deadens the heat let but earthly-mindedness creep into the heart it takes off the edge and deadens the heat of it to or in any exercise of Religion Solomon calls it an evill disease Eccles 6.2 Indeed the worst of diseases a complicated disease this disease does not only dead but destroy the soul 1 Tim. 6.9 Drowns men in perdition Ver. 10. The love of money is the root of all evil Foenus pecuniae funus animae Leo. The birth of money is the burial of the mind therefore our Saviour Luk. 12.15 bids us take heed and beware of Covetousness A double Caution that we might have a double care Above all keepings keep Covetousness out of thy heart Pro. 4.23 for that will not only hinder thee from being active in duty but help thee to be active against duty The Pharisees who were covetous derided him Luk. 16.14 They that drink of the water of the River Hipanis at first are delighted with it Solinus c. 14. but afterward are so hurt by it that non injuria execrantur It is most true of Chrysorroas the yellow River at first draught it pleases but afterward it makes them so dead drunk that they become dormice for ever after 3. Frequent a quickning Ministry Ver. 50. Thy Word hath quickned me The Word of God is quick and powerful Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and operative not only formaliter and in it self but also virtualiter in the vertue and efficacy of it it makes men lively in their operation Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles making lively Jer. 5.14 Ignis animantibus vim dat mirisicam Vario I will make my words in thy mouth fire Fire as it is the most noble so it is the most active Element and makes other things active Creatures almost dead for cold brought to the fire are made active and nimble Witness Aesops Snake which the Country man brought in his hand but when it had received heat from the fire it disturbed the whole house Dr. Ames relates that there was once such cold Preaching in Paris that the Protestants were constrained to go into the Country to a godly Minister to be warmed A godly Minister will warm a cold heart and put quickness into a drowsie spirit 4. Make out to the Lord Jesus Christ whose Promise and Office it is to make us active and vivacious Joh. 10.10 I am come that they might have life and that they might have it more abundantly Christ came not only to make us alive but also to make us lively Persons who are slothful by reason of cold stiffning their joynts make out to the Mineral and Metalline baths which heal and help them The bloud of Christ is the most precious mineral hot bath in the world it will doubtless cure and quicken all cold and dull souls that come into it Zech. 13.1 It is the Fountain opened for sin and for uncleanness Sloth it is
〈◊〉 〈◊〉 〈◊〉 more venatorum persequentium feram Aret. Ignatius Epist ad Rom. James 5 17. Eye Paul how industriously and indefatigably he pursues even as a Beagle his chase with full cry and all celerity Phil. 3.10 ad 15. Observe Ignatius how he goes to the beasts to be devoured as if he had gone to a Bridal to be married Lastly Slight not the Martyrs in Q. Maries daies who went to the fire as if they had been going to a bonefire En amote hoc parum est amem validius Aug lib. de Med. c. 18. Seest thou this woman saith our Saviour to Simon of Mary Magdalen with what activity and affection she hath washed and wiped my feet her tears being the water her hair the towel let it provoke thee to more diligence and devotion Luk. 7.44 45. Examples are pricking and provoking goads to quicken us fires to light our candles by to heat our bodies with 8. Keep quickning company As bad company is water to quench so good company is oyl to quicken fervour Bonus comes pro vehiculo As Iron sharpens Iron soone gracious heart sets an edge upon another Prov. 27.17 Holy Companions are bellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up and make burn the graces that lye in embers 2 Tim. 1.16 The gracious affections of Saints are called beds of spices Cant. 6.2 Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes Alexander where ever he came perfumed the Room with his presence so does every believer with his speeches David who desires quicknings picks out quickning company I am a companion of all them rich or poor that fear thee and of them that keep thy precepts Psal 119.63 Paul is pressed in spirit by the company and conference of Silas and Timotheus Acts 18.5 the two Disciples hearts burn'd within them in their journy to Emans by that sweet discourse they had with Christ Luke 4.32 9. Consider quickning considerations they that are apt to faint and tire in a journey carry about their bottles of water to quicken their spirits let these ten considerations be such bottles to you when you tire in the journey of a duty 1. Consider how odious and abominable Sloth is to man or God the Romans judged sloth and idlenesse worthy of the greatest contempt Asinus ad lyram Asinus ad tibiam Zon. Annal l. 2. Peir 87. d. l. 3. cap. 16. Enerves animos odisse virtus solet Val. Max. lib. 2. cap. 7. are Proverbs of the greatest derision and disgrace how contemptibly does Jacob speak of Issachar a strong Asse couching down between two burthens Gen. 49.14 15. yea God himself refuses the first-born of an Asse in Sacrifice Exod. 13.13 Bellarmin gives this reason because it was animal tardigradum a slow paced and sluggish creature which God hates God being a pure act loves pure activity Oh what thunder-claps and cracks of threatnings may you hear from the Mount Ebal of his Word able to make the most sluggish Caligula to creep under his bed for shelter Cursed be he that doth the work of the Lord negligently Jer. 48.10 Cursed be the deceiver that hath in his flock a male and sacrificeth unto the Lord a corrupt thing Mal. 1.14 God threatens to remove the candlestick from the Church of Ephesus because she was grown remisse in her first love Rev. 2.5 6. he terrifies the Church of Laodicea with the menace of spuing her out of his mouth for her lukewarmnesse the servant who had not returned Cent per Cent for his talent is called wicked and slothful servant and cast into the darkest dungeon Matth. 25.26.30 how would this consideration well considered on cause all slothful servants ears to tingle and their hearts to tremble II. Consider sloth exposes you to all manner of sin especially these two desperate and dangerous ones 1. Sordid Apostacy 2. Spiritual Adultery I. Sordid Apostacy Sloth in the Soul is like Green Sicknesse in the body of a Virgin which makes her not only fall from her colour strength stomach to wholsom food but also to long and lust after trash and trumpery coales soot ashes the Galathians because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mind and metal do therefore prove Apostates beginning in the Spirit ending in the flesh Gal. 3.1 3. * Tepiditas si â—allum obduxerit siet Apostasia Greg. Moral lib. 22. cap. 5. falling off from fervor will turn to falling away to folly The slothful man will not bring his hand to his mouth Prov. 19.24 it is expounded of a slothful Minister who will not bring voci suae vitam suam his works to his words though this be an undoubted truth of lazy and slothful Ministers yet the Provetb holds true of all sluggards tendency to falling away in their hand from their mouth i. e. from what they have formerly professed Consider how great and grievous a sin Apostacy is it was the first sin that ever was committed it was the sin of the Devils for which they were cast out of Heaven and cast down into Hell Heb. 10.38 if any man draw back my Soul shall have no pleasure in him a metaphor taken from a sluggish Jade who finding the load come heavy draws back again the backslider in heart much more in hand from Gods way shall be fil'd with his own waies Prov. 14.14 i. e. he hath run away from his Captain Colours Cause and he shall have Marshal Law for it it will be worth my pains and your patience to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters 1. Ministers Judas who revolted from his Master and Ministrie turning from being a guard to his Saviour to be a guide to the Souldiers Acts 1.17 afterward hanged himself his bowels burst out of his belly and so he took his proper and peculiar place in Hell vers 18.25 John Speiser Preacher at Ainsborough in Germany Scâ—lt annal 118. who preached so profitably and powerfully that the common strumpets left the Brothel-houses then tolerated and betook themselves to a better course Anno. 1523. yet afterwards revolting to the Papists he perished miserably Joseph Antiq. l. 1. c. 12. Ut condimentum sit aliis Aug. lib. 16. de Civ Dei c. 30. 2. People Remember Lots wife Luke 17.32 who turning back to Sodom was turned into a pillar of salt to season us that we may be preserved from the stinking sin of Apostacy Lucian a great Professor in the daies of Trajan but revolting was torn in pieces and devoured of Dogs The Emperour Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians who throwing his blood up to Heaven died scornfully crying Vicisti Galilaee vicisti II. Spiritual Adultery Bodily sloth exposes to corporal Adultery Quaritur Aegisthus Davids instance clears it sufficiently 2 Sam. 11.2 Spiritual sloth exposes to Spiritual Adultery Rom.
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
and jewels into the Sea another eagerly drinking down that which you knew to be the juice of Toads and Spiders or hugging a Viper and Scorpion in his bosome anothe stabbing himself in the breast another laughing at and licking his own plague sores and all of them reviling cursing striking spitting in the face and stabbing at the heart of those that any wayes endeavour to hinder them from destroying themselves or that will not do as they do and be as mad as themselves should we not pity them and with grief of heart say Wo is me that I live among such Why Sirs He that hath had any serious thoughts of Eternity that hath soberly considered the worth of an immortal soul that believes the Holiness Justice and Power of God that understands the evill of sin what a plague what a venome what a dagger at the sinners own heart sin is he cannot but see and know that every ungodly prophane sinner is much more an object of highest compassion than any I have now mentioned and therefore cannot but cry out Wo is me c. 3. It is a trouble to good men to sojourn c. with reference to themselves and their own concernments because they are sensible that such a condition layes them open to a great deal of danger and that 1. In regard of their graces for the want of the society of good men and the Ordinances of the Gospel is like the want of dew and rain to the grass or food to the body and therefore those who have tasted of the sweetness and fatness Psal 36.8.65.4 and know what a blessedness 't is to be satisfied with the goodness of Gods house cannot but mourn over the want of Gospel-Ordinances as the presence of the Sun beams make the flowers to be fresh and beautifull and yield a fragrant smell whereas the want thereof makes them look pale and wan and hang the head even so the enjoyment of good society and Gospel-Ordinances makes the graces of a beleever amiable and lovely and give forth their pleasant smell the want of which makes them very much to droop and languish And then on the other side the society of wicked men the venome and poyson of an evill example the alluring flatteries of the world on one hand and its frowns and threatnings on the other hand are of great force to nip and blast to dead and dull the graces of good men And therefore he who knows the worth and value of true grace that accounts it his riches his treasure his jewel his life Luke 12.21 and is sensible how much depends upon the life and vigour of Grace and Religion in his soul and understands how destructive the want of Gospe-Ordinances and the company of evil men are to his graces may well cry out Wo is me that I sojourn c. 2. In regard of their persons and the concernments of this life the enmity that is in the seed of the Serpent against the seed of the Woman doth not onely put forth it self in endeavours to ruine or weaken their graces but also to destroy their persons wicked mens malice against that spiritual life of grace in good men which themselves do not partake of doth soon improve into malice also against that natural humane life which themselves are also partakers of their desires to suck the blood as I may so say of good mens souls graces makes them delight to suck the blood of their bodies witness Cain 1 Joh. 3.12 the first that learnt this bloody trade by killing his brother for no other cause but because his own works were evil and his brothers righteous witness also Ahab and Jezabel Manasseh c. but the foul-mouthed witness to this black and sad rruth is the scarlet bloody Whore of Babylon Rev. 17.6 who is drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and therefore in Gods due time she shall have blood to drink those therefore who understand what an hellish fire of rage is in the hearts of wicked men how great their malice is against goodness and good men and what combustible matter our life and the comforts of this life be so far as they value these mercies have reason with David to cry out Wo is me that I sojourn in Mesech c. And now the wofull condition of those that are deprived of Gospel Ordinances and sojourn where heavenly Mâ—nna doth not fall and who dwell among and converse with wicked and ungodly men as it calls upon us to bless God when it is not so with us and to pity and pray for those who have reason to take up such a complaint as David here doth so also to bethink our selves what we ought to do if the case were ours for you know the life of a Christian is very oft and very fitly in Scripture compared to a warfare and surely he is but a mean souldier and never like to come off with victory and triumph who doth not prepare himself for all kinde of assaults and doth not labour to fortifie every passage whereat he may be stormed and therefore 't is good for us to make the condition of others our own so that this question or practical case of conscience will offer it self to our consideration Quest How shall those Merchants and others keep up the life of Religion who while they were at home enjoyed all Gospel-Ordinances but being abroad are not onely deprived of them but liable to the Inquisition and other wayes of persecution for their Religion Before I answer the Case I shall a little open it and lay down some preparatory propositions for the right understanding of it and then direct our practise By Religion we do not understand any outward way or form any pomp and gayeties in worshipping God but such a due sense of our dependance upon a good and gracious almighty holy God for our being and well-being both in time and to eternity as doth powerfully engage the soul heartily to love God and sincerely to serve him in obeying his good and holy commands made known to us By the life of Religion we may understand either 1. The truth and reality of it in the soul in opposition to a soul dead in sin or 2. The vigour activity and livelinesse of Religion in opposition to a dead dull languid principle and both may be well included in the Question for as we are all concerned to endeavour by all fit and lawfull means not only to have our bodies kept from rotting and putrifying by the salt of a living soul but to have them active and vigorous sit for the employments of a naturall life Salillum animae Plaut and not stupified with lethargies and benumming palsies even so we ought to endeavour not only that our souls may be quickned with a true principle of Religion but that we may have such a lively vigorous and influencing sence of divine goodnesse upon them
doth conclude him an hypocrite when he built the Temple and was the Jedidiah the beloved of the Lord. 6. Nor is it every degree of tendency to hypocrisie that denominates Caution 6 a man an hypocrite and brings him under the condemnation to have his portion with hypocrites For there is the seed of this as well as of all other sinnes in the heart Ier. 17.9 and the holy Prophet Jeremy cries out the heart is deceitfull c. he meant his own heart as well as others and Solomon the wisest man gives this advice keep thy heart Proverbs were experiments his own and David the devoutest saith all men are lyars all deceitfull and there are the remains of hypocrisie in the best the reign of it is only in hypocrites hypocrisie may have its presence but not predominance in the sincerest children of God Thus you see what doth not conclude an hypocrite though it come very near 2. Now I shall shew what cannot cleer and acquit a man from an hypocrite though it proceed very fairly and very farre which makes it so difficult to discover this leaven of the Pharisees hypocrisie 1. It doth not acquit and discharge a man from this charge of hypocrisie That they hear the Word with some delight that they believe with some faith so did the stony ground Matth. 13. That they take some pains for it so did they Joh. 6. That they perform some duties in obedience to it so did Herod Mark 6. That they are morall and without blame in some things outwardly Matth. 19. so was the young man That they are zealous against some publick corruptions so was Jehu That they have illumination and excellent knowledg by a common work of the spirit so have the Devils Judas and those apostates Heb. 6. That they had some sweet tasts and relishes from the Word imbraced so had they in Heb. 6. and no doubt Ananias and Saphira had Nor doth this acquit them and set them out of danger that they have some serious cares and fears about their salvation so had Felix so had the sinners in Zion they were afraid Isa 33.14 fearfullnesse hath surprized the hypocrites they were afraid of dwelling with devouring fire and everlasting burnings Judas and Spira had fears to purpose Rom. 8.15 and the spirit of bondage is but a common work of the spirit if it rest there in Pharaoh there was fear but no sincerity in the Devils fear but no penitency nor is it some reluctancy against sinne by an awakened conscience Herod had so and Pilate had so Baalam so nor many desires of good Baalam desired to die the death of the righteous The five Virgins desired Oyl there be the desires of the sloathfull that even kill them desires like the turning of a door upon hinges Pro. 26.14 never the farther off Desires of the wavering man Iam. 1.6 7. the double-minded man when a man hath some mind to grace Aug. in Confess but more to lust as Augustine that prayed for grace and chastity but his heart secretly prayed the while not yet Lord. There may be powring out of prayers as the Ninevites Ionah 3.8 they cried mightily they powred forth a prayer when thy chastening was upon them Esa 26.16.17 and yet they brought forth but wind When he slew them then they sought him Psa 68.34 36. and they returned and enquired early after God neverthelesse they did but flatter him with their mouth and lied to him with their tongues c. Nor is it some hopes Matth. 25. Job 8.13 Luk. 18. If all this cannot save a man from the guilt of hypocrisie and portion of hypocrites what shall If these come short of Heaven where shall they appear that come farre short of them Oh then who can be saved Streight is the gate and narrow is the way that leads to life Luk. 13.24 Phil. 2.12 and few find it Salvation work is to be wrought out with fear and trembling Beware then of the leaven c. How then may we know how it is with our souls whether we are in the number of hypocrites and tending to their portion whether this deluding destroying predominating damning leaven of hypocrisie be in us Sign 1 1. A loving of the world and the things of the world the lust of the flesh 1 Ioh. 2.15 16. the lust of the eye and the pride of life this is a fearfull evidence of hypocrisie for it is inconsistent with and destructive of the love of God Matth. 22.37 and the loving God above all things is the very essence the summa totalis of sincerity and whatsoever contraries this is the very essence of hypocrisie I know there be many subterfugies and evasions and it is an hard matter to convince men that they love the world in St Johns sense But if a man make these lusts of the eye of the flesh and pride of life honours riches carnall and sensuall pleasures his aym his interest his chief delight If the heart and affections be let out to these things immoderately If the sweetest freest thoughts of the soul be let out to them either about the getting enjoying or desiring or admiring or advancing them If the activity and indeavours of the soul bend and are imployed chiefly this way though there may be many excellent performances expressions affections yet the leaven of the Pharisee is there and sours all and all the rest is but in hypocrisie This leavened all Baalams pretences divinations all his goodly expressions and professions both to God the Angel and men that he would do nothing speak nothing but what God would have him as much as to say he would be upright and sincere Iude 11. yet still he looked after the reward Balacs promotion this was the errour of Baalam he followed the wages of unrighteousnesse and this leavened all Judas his hearing and conversing with Christ his over-officiousnesse Some conceive from Judas his kissing Christ in the garden c. that he was more than ordinarily familiar and officious about him and made more pretences of love and service to him but he appeared a painted sepulchre an hypocrite he loved the wages of iniquity it was the world and hypocrisie were predominant in him and now he is gone to his own place the place and portion of hypocrites he was as it were out of his place or in an others place all the while before and this leavened all the Pharisees almes fastings prayers professions and pretences Luk. 16.14 they were covetous saith one Evangelist and they loved the praise of men more than the praise of God Ioh. 12.43 saith another and that is in effect they loved the favour of men more than the favour of God in short they loved the world 1 Ioh. 2.16 Mat. 6.24 1 Cor. 7.27 30. and the love of the Father was not in them There can be no serving God and Mammon if we cannot moderate and temperate
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
hope fill you with all joy and peace in beleeving that you may abound in hope So much for the possibility of this assurance Now I come to the second part of the Question to speak to those that know not that they have eternal life and discern not their spiritual condition and those may bee of two sorts 1. Some that for want of diligence in the use of means are uncertain what their condition is 2. Such as have made inquiry and long earnestly to bee resolved in this great Question whether they bee converted changed and shall bee saved or no and yet cannot finde it out I would speak a few things to the first of these because the greatest part know not their condition through their own carelesness and negligence that through the slothfulness of their own hearts on the difficulty of the work or multiplicity of worldly care and business are yet in the dark That examine their shop book oftener more diligently than they do the book of their own hearts that make oftner enquiry whether they grow rich than whether they wax good If I may judge of other mens hearts by mine own in this point and not bee thought to have too hard and uncharitable thoughts of them I would conclude we are all guilty of negligence in this case and therefore walk in the dark and remain in uncertainties about the salvation of our immortal Souls which should bee the first thing wee should make sure of because it is of the greatest and everlasting concernment Ah Christian chide thy own slothful lazy negligent heart shame thy self out of this carelesness what canst thou eat and drink and sleep and trade as quietly as if thou wert past all danger And yet thou dost not know whether thou shalt be damned or saved Awake oh my soul rouse up thy self and look after thine eternal state it is no matter whether thou art rich or poor honourable or contemptible the great question that with the greatest seriousness is to bee resolved is whether thou hast grace or no whether Christ bee thine or no certainly careless persons should bee stirred up to looke after their eternal state and those that are diligent need some considerations to make them more diligent and therefore the Apostle Peter writeth to those that had obtained like precious faith with himself calling upon them urging and exhorting them to make their calling and election sure 2 Pet. 1.10 For this end let mee propound these following Questions to thee that art negligent in this great concernment and as thou readest give thy self a sober serious answer 8. Questions propounded to slothful christians 1. Is it nothing to thee to live in the dayly neglect of a commanded duty is it not the injunction of thy Lord whose servant thou dost profess thy self to bee that thou shouldest give all diligence in this matter and wilt thou not give any at all or not at all proportionable to the waightiness of thy concernment herein might not this raise doubts and jealousies in thy soul that thy condition is not good because thou art not diligent to know and to prove it to bee good especially when thou dost consider that thy Lord commands thy diligence herein Mightest not thou question the sincerity of thy obedience to any of Gods commands for want of the universality of it extending it self to all Gods commands tell mee Christian why hath God given us this charge read 2 Pet. 1.10 Wherefore the rather brethren give all diligence to make your calling and election sure is it not the same God that commands thee to Pray that commands thee to make sure of Heaven didst thou never read these words or hast thou read them and thrown them by and thought this counsel is not fit to bee followed nor this command to bee obeyed what canst thou say for thy neglect look a little into the Text what is it that you are commanded to make sure of house or land if it had been so it is like thou wouldest have obeyed but it is something better infinitely better whether thou are effectually called eternally elected and is this to bee done slothfully carelesly or doth not God require thy diligence thy utmost diligence nay all thy diligence nay thy speedy diligence without delay thy painful diligence without indulging thy self in thy sloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy continual diligence without weariness or till thou hadst got a certainty of thy state and shouldest thou not do this rather than any temporal concernment shouldest not thou make sure of grace rather than of riches of heaven rather than the earth of an interest in God rather than of earthly possessions 2. Is it not a shame that wicked men should daily use more care to make sure of fading vanities Operose nihil oguit than thou dost use to make sure of better more lasting riches what is not the soul better than the body or are things temporal better worth than things eternal how do they cark and care what must we eat what must we drink how shall we be sure of something to keep us when wee are old dost thou do thus for thy soul how shall I get my sins pardoned my nature sanctified and my soul saved how shall I bee sure of an eternal heavenly house above when this mouldring cottage of my body is tumbled down doth it not shame thee to see the diligence of worldly men that if they buy house or land they looke narrowly to the writing and ask advice and counsel whether the title will bee good that hee may bee sure and not defrauded The Old userer will not let forth his monies but hee will have good sufficient security both for principal and interest because hee saith and knows it is good to bee sure nay yet further doth it not shame thee that many men should take more pains for hell than thou dost for heaven and to bee sure of damnation than thou dost to be certain of thy salvation how do they daily drudge in the waies of wickedness committing sin with greediness with both hands heartily with their whole soul as though they should not come to hell sure enough or soon enough while thou art dull flat listless in thy duties to God and not praying heartily as for thy soul do not wicked men take more pains in breaking the sabbath than thou dost in keeping of it and do not they scorn duties more than thou dost prize and practise them But further 3. Dost thou not too much forget thine own Mortality dost thou indeed consider that thou art hasting into an eternal state and must within these few years months yea weeks enter into an unchangeable condition dost thou indeed beleeve Heaven or Hell is before thee that eternal death or eternal life are at the end of this fading short momentany life or dost thou judge it to bee indifferent whether bee the place of thine everlasting abode what is the
matter Good Lord what sloth stupidity negligence hath possessed our hearts surely if thou didst beleeve that thou mightest bee in thy grave to morrow wouldest thou not make sure of heaven to day if the lease of thy house be almost expired and the Land-lord hath given thee warning to provide thee another Habitation for hee will not suffer thee to renew it any more dost thou not presently enquire of thy friends and of thy neighbours Sirs can you tell mee where I may have a convenient dwelling I have but a little time in the house where I am and I have had warning to go out by such a day art thou not careful to have an house ready to go to upon the very same day thou leavest the former Alas man dost thou not know the lease of thy life is almost out nay dost thou not know that thou art only a tenant at will and God may turn thee out at an hours at a moments warning and yet dost thou not make sure of an house not made with hands eternal in the Heavens hath not God given thee warning did thy head never ake was thy heart never sick surely if thou didst not forget thy own mortality thou wouldest be more careful painful diligent in thy business I see frequently men upon their sick-beds when they think they must dye begin to inquire after Heaven and how they may know their sins are pardoned and whether their souls shall be saved because the apprehension of the neerness of the grave doth rouze them and for all thou knowest thou though now in health mayest be as soon in thy grave as hee that lieth sick God can stop thy breath when hee pleaseth Art thou mortal look then after thy soul 4. Is not this too great a sleighting of the comforts of the Spirit of God of Christ and Happiness is there not so much excellency in all these and sweetness in discerning thy propriety to them as to provoke thee to diligence in making sure of them 5. Dost not thou know that others have looked long after it and dost thou think thou shalt come so easily to it others have prayed much and searched themselves often and yet have not been able to satisfie all their own doubts whether they have gone farther than ever any hypocrite went and dost thou think it will be so easily discerned whether thy heart be sincere with God many finde it a hard thing to distinguish betwixt the highest degrees of common grace in hypocrites and the lowest degrees of saving grace in a true beleever 6. Dost thou think that conscience will never be awakened to disquiet thee when thou canst not satisfie it about thy salvation will it alwaies be in this spiritual slumber dost thou think that sickness will never come and that death will never come and that trouble will never seize upon thee when thy conscience shall be so alarmed that thou wouldest give all thou art worth to know what shall become of thy soul oh then for an infallible evidence of Gods Love oh then that thou mightest know whether God will pardon thy sin and save thy soul oh dreadful case when thou comest to dye and conscience shall accuse thee for thy sloth when thou feelest thy spirit begin to fail and apprehendest thy self neer the grave and conscience rageth and is not at peace because thou dost not know whether thou shalt go to Heaven or Hell It is dreadful doleful sad to hear these complaints from a dying man oh woe is mee that I must take my farewell of all my friends and death is impatient of delay and yet I cannot say my sins are pardoned oh woe is mee though I lye a dying I cannot say my sins are pardoned within a little while my body must be carried from my bed to my grave but oh it breaks my heart that I cannot tell whether my soul my precious and yet too much neglected Soul shall be carried to Heaven by holy Angels or dragged down to Hell by cursed devils oh that God would grant mee a month or two a little longer that I may work out my salvation but thy conscience shall tell thee thou hadst time but thou didst mis-spend it thou hadst it but thou didst not improve it in getting this grand Question resolved Whether thou hadst made thy peace with God Consider now how dreadful it will be when conscience is awakened and thou in this case unresolved 7. If thou be a true Christian yet herein dost thou not act too much like the careless ungodly world they take no care to make sure of Heaven and wilt thou justifie their practice and harden them in it There are some carnal ones in the family a carnal husband or a carnal wife or ungodly children or graceless servants that minds not God nor care for their souls that look not after Heaven and wilt thou be guilty of incouraging them in their carelesness and hardening them in their forgetfulness of God by thine own remisseness but if thou wast serious in the use of means pressing following hard after God thy strictness might shame them out of their wickedness and might reflect upon themselves if such a one that lives so circumspectly and taketh such pains in duties and yet doubteth and fears and would fain be resolved what a careless wretch am I never to regard my own soul they are ignorant of God and his excellency of Christ and his beauty of Grace and its necessity and therefore desire them not nor care to make sure of them but God hath opened thine eyes to see all these Stir up thy self then to get a certainty of thine interest in them 8. Art thou not too much guilty of hypocrisie when thou goest to the table of the Lord and yet dost not give diligence to make thy calling and election sure nor to have the certain knowledge of the pardon of thy sin and of thy peace with God is not the Lords supper an ordinance for the helping the right receivers to assurance of the pardon of their sin in the blood of Christ is it not for that end a seal of the covenant of grace if thou sayest thou usest it for this end why then dost thou look after it no more when thou returnest from that Ordinance Having premised these things to awaken you and rouse you out of your sloth supposing that now you are resolved to take any course that can bee prescribed from the word of God That thou art one who weepest mournest complainest because thou dost not discern thy spiritual condition I shall lay down my advice to thee in these following directions 1. Direction 1. Get some Characteristical distinguishing signs of true saving grace by thy serious searching the word of God Directions to get assurance God hath told thee in his word who shall bee damned and who shall bee saved though not by name yet by the qualifications by which they are described In the Bible there are the statute laws of
already O! but they must still in reference to every change and condition or occasion of life especially in order to this that they may not be troubled in trouble that the storm get not into their hearts to shake and shatter them within they must believe i. e. they must be much in the acting and exerciseing of Faith upon the grounds thereof 't is sad that I shall now say We come to some Christians in their dumps and despondencies shew them the Promise Christ in it the way to it they are so to seek that they scarce know what we mean we are as Barbarians to them they are ready to faint under our hand before we can as it were stanch their bleeding or apply any plaster or cordial or make them understand their way and ground of support and comfort and all this for want of use and exercise of Faith the acting of any faculty where life is not come to the declining state as it never fares with the life of Grace strengtheneth that faculty and that person can readily even in the dark to his rest or cordial where he uses himself to be therefore take a Christian which makes conscience to bear his waight on the ground and object of Faith Christ in the promise of free grace to a sensible lost undone sinner let World and Divel conspire to trouble him and God try him saith he I know not what to do but I 'll try my old way 't is good for me to draw near still I 'll do so still as I use to do Psal 73.25 I 'll cast my self down and away upon free grace in Christ in the promise I 'll lay the waight of my sinking spirit there I 'll renew my hold life expectation there this is my old path I 'll never be turned or beaten out here This Christian in this strength may challenge all the gates of Hell This was Davids course Psal 71.5 Thou art my trust from my youth Es 26.3 c. thence was it that he could say in Psal 56.3 At what time I am afraid I will trust in thee his shield and sword was alwaies in his hand therefore he could make use of it when fear and inward trouble offered themselves affraid alas who is not but what course will you take then even what course you use to take i. e. believe use Faith alwaies and have it now Direct 3 3. In reference to the third and seventh cause of trouble of mind coming in conjunction with trouble in outward things viz. short and dim Evidence give all diligence to make your calling and election sure for if you do so you shall never fall i. e. under the power of sinne and wrath which make up the spiritual burden but so an abundant entrance shall be administred to you into the Kingdom 2 Pet. 1.10 c. i. e. you shall have a safe and secure peaceable quiet comfortable well assured passage through all the straights and storms we can meet withall on this side the Kingdom even death it self rest upon Christ alwaies by Faith of adherence on Gospel terms and you are safe but rest not sit not down with this Faith for 't is not enough to comfort you in an evil day though to support it is O! but I have laboured and waited and yet cannot obtaine But go on and thou canst not misse it for 't is promised Es 32.17.57.19 Rom. 8.16 c. and thou shalt have assurance in thy greatest need better affliction find thee in this work and persuit then put thee upon it as for certain it will to thy cost When affliction comes then first for a man to begin to put the question am I in Christ am I in the state of Grace favour of God c O! thou wilt find it hard to get above thy fears but Psal 46.1 God is a very present help in time of trouble i. e. for assurance in a darksome state when thou canst make no shift without it do thou very much seek God for it in thy freedome and thou shalt be sure of it in thy need he will be very much found Hebr. as before give all diligence to make and thou art sure 4. Add hereunto in order to the promoting of a well-grounded evidence Direct 4 and assurance a prudent observation of and careful attendance to the doubts which arise upon occasion about your condition there is no Christian attains to that degree of assurance but is sometimes troubled with doubts viz. such as these 1. I was never humbled enough my sore was never searched to the bottome can my cure be done with so little paine 2. I never knew the beginning or manner of my conversion can Grace like dew come without noyse in in-sensible degrees Surely I am at best but a resined moralist 3. I can be heartily and excessively afflicted for outward losses c. but sin as sin is not such a burthen to me and the losse of God's favour goes not so near me 4. I can pour out my heart in vain delights but have little livelinesse of affection for Spiritual things 5. I grow heavier and heavier in duties and I think were it not for shame I should be ready to lay them aside and tread them under foot so little joy do I take in them so little good do I get by them and the like Now what dost thou shift off and let passe these and other like doubts without endeavouring by what means thou canst to salve and assoyl them with some resolution and satisfaction this will be of ill consequence I 'l tell thee what will come of it they will return upon thee and be as motes in thy eyes gravel and thorns in thy feet when the hand of God is upon thee where is if they were well weighed there would scarce a scruple be found in them Direct 5 5. To meet with the fourth cause of the disease which is some sin returning c. cast up thy Spiritual Accounts and set them even every day observe thy particular sins offences breaches which we are ever making between God and us humble thy self in a heart-breaking Soul-grieving particular acknowledgment of them and strengthen thy self and set thy self aright by a particular application of Christ in the grace of the promise in reference to these particular offences so acknowledged Sins that through negligence escape thy observation will return to make cracks and flaws in thy Evidence which affliction will find out to thy terrour and disquietment but if thou takest this course the word is for thee i. e. Joh. 1.9 if we confesse and Lev. 26.40 and now if this or that sin return what mayst thou say truth Lord Psal 32.5 I am guilty and my guilt thou doest justly suffer to be awakened in this evil day and hour of temptation but Lord thou knowest this and this sin in paticular hath been my burden under which I have poured out my heart in groans and complaints imploring and