is a sluce-gate to the current of Gods grace and favour Jupiter rained a shower of gold into Danaes lap but God will never rain a shower of grace joy and comfort into a sluggards heart If you loose the blessed sight of God here in ordinances you shall lose the beatifical sight of God hereafter in glory 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then have we the kernel of a duty every thing else is but a shâ—ll when our employment is on Earâ—h and our enjoyment in Heaven when we have so sought Gods Face that our face comes away shining and we have so poured out our hearts to God that God hath powred out his heart to us that we return home like Bees loaded with honey filled with the comforts of the Holy Ghost VII Consider the infinite and wonderful glory greatnesse majesty of him you appear before and approach unto in your duties A God you are not able to conceive nor I to expresse See how the Scripture shadows him out unto us and indeed it is but a shadow in comparison of his substance Isa 40.12 Who hath measured the waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance vers 15. behold the nations are as a drop of the bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing vers 16. and Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt offering vers 17. all things before him are as nothing and they are counted to him less than nothing and vanity Quae participatione nobis veneranda sunt in comparatione ejus memoranda non sunt Greg. Mor. l. 18. c. 27. Ex pede Herculem By this glorious description we may guesse and that is all at enough in God to scare us from coming to God in a dull and drowsie manner the Heathens who worship'd the Sun for their god durst not offer up any thing but a flying horse to him in sacrifice our God is more glorious swift seeing than ten thousand Suns therefore we should no◠〈◊〉 to offer up any thing but a winged Cherubim or swift flying 〈◊〉 to him in service VIII Consider how industrious and indefatigable an adversary you have that lies alwaies in ambush to wrong you yea to ruine you Sathan is the unwearied Peripatetick who walks up and down for prey and spoil Job 1.7 now the dull soul is his prey a slug ship is a purchase for the Pyrat and a sluggish soul for the Devil it is holy and wholsome advice given by Peter 1.5 8. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour Mr. Hugh Latimer 's Sermon preached in the shrouds at Pauls Church in London 18. Jan. an 1548. of the Plough pag. 21. Prius conditionem complexionem uniuscujusque perspicit tum tentationis laqueos apponit Greg. Mor. lib. 9. the Devil saies pious and plain Latymer is the most diligent Bishop in England he is ever at his plough no Lording nor loytering may hinder him his office is to hinder Religion to maintain Superstition to set up Idolatry to teach all kind of Popery where his plough goes there away with Books and up with Candles away with Bibles and up with Beads away with the Light of the Gospel and up with the Light of Candles yea at noon-days How should this quicken us to be active for God and our soul that have an enemy so active alwaies against God and our soul You need not quicken a Mariner to Make out all the cloath he can that knows a Pyrat hath him in chase at stern timor addidit alas fear will spread the sails which are the wings of the ship the Devil the great Pyrat of souls to make prize and pillage of us and our graces hath us in daily pursute how careful should we be to fill the sails of our souls with the strong gales of the Spirit that he may neither overtake us nor take us IX Consider when you slothfully perform duties you do but mock God to act in the Service of God slothfully is interpretativè to act scornfully Wine is a mocker Pro. 20.1 i. e. Wine immoderately taken makes men dull dronish sluggish sleepy actions in a serious business are mocking actions drowzie service to God is but a mockery of God Gal. 6.7 God is not mocked i. e. God will not bear mockery X. Consider how active Christ was in doing us service he did omnem movere lapidem He was so enlarged about the thoughts of doing the work that he was straitned untill he was about it Luk. 12.50 I have a baptism to be baptized with and how am I straitned untill it be accomplished i. e. I have a death of the Cross to suffer for Mans Redemption and I am pressed with an Antiperistasis untill I have finished it Or else as Grotius renders it I am with child of my Passion and how do I long for my delivery I am in pain untill I am in pain much like some women who breed their children with more pain than they do bring them forth When that day of his travel came it was the day of his triumph Plutarch Col. 2.15 Triumphing over them in it The Atheniâ—â—â—â—â—â—ru being informed by the Oracle That the People whose King should be slain in the Battel should be Conquerours disrobed himself went into the Enemies Quarters in the habit of a poor man with a burden on his back that he might steal a death to make his People Conquerours Christ disrobed himself of the Garments of Glory assumed the form of a servant endured contradictions of sinners held his peace when falsely charged that he might steal a death for his People that so they might be more than Conquerours Heb. 12.2 Looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Shall Christ give you such a Copy of activity and will you blot and blur it with sloth and sluggishness Oh look on your Copy and fairly write after it 10. Beg the quickning Spirit this is instar omnium none like it as David said of Goliaths sword Sloth is the Kings Evil of the soul and none but the King of Heaven can cure it by his hand which is his Spirit Psal 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart Idlenesse is the souls prison sloth is her shackle the Spirit of God only can knock off her fetters and give Goal-delivery to her Rom. 8.26 The Spirit helpeth our infirmities of ignorance dulnesse deadnesse
man live according to the principles of that Religion and as it is with the principle of naturall life it is not made more lively active and vigorous by arguing and disputing wherein it doth consist and what are the proper acts of it but by putting it forth in the due acts and exercises of that life even so the principle of spirituall life in the soul gets no strength by zealous and hot disputing what and which is the true Religion and which be true and proper acts of Religion but by humble practice of what we know to be Religion not but that it is both lawfull and commendable to be able to understand and defend the grounds and principles of our Religion and all the holy exercises of it but I only caution against letting that sap run out in unfruitfull suckers which should nourish the fruit-bearing branches 6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts moving you to prayer meditation c. When you are in a valley of vision you will have many calls and motions from without to hear the Word and pray and receive the Sacrament but when you are abroad in a land of darknesse God must not only be your best but your only friend by his Spirit to jog and stir you up to holy duties and therefore it doth more than ordinarily concern us at a such time not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment 7. Observe and keep a register or diary of Gods mercies and your own sins that you may be often minded what God hath been to you and what you have been to him with how many thousand kindnesses he hath obliged you and with how many thousand sins you have disobliged him When we enjoy publick Ordinances we may there be often minded both of Gods goodnesse to us and our sinfulnesse against him and so may have our hearts stirred up to have very good thoughts of God and very low thoughts of our selves but when we want publick Ordinances we should labour to supply that want by a more strict observation and recording both the one and the other that by reviewing our register we may be enabled to affect our souls sutably either to praise the Lord or abase our selves 8. Lay a charge upon your selves to sleep and awake with the thoughts of God and eternity upon your souls and indeed though this is exceeding usefull for all men yet most of all for those who are deprived of Ordinances 'T is sure that the same truths which at first work upon the soul to the begetting grace are of force afterwards to quicken grace and make it lively and vigorous in the soul and certainly the belief of what God is in himself and to us and the thoughts of eternity have a great force to perswade carelesse sinners to sober and serious consideration the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls it will be of great use to charge our selves more severely with the daily serious thoughts of them 9. Take heed as for your life of indulging any secret sin for that will keep down the life of Religion in the midst of all Ordinances and therefore much more in the want of them a secret disease in the body which spends upon the stock of the radicall moysture will keep a man from being lively and vigorous though he have plenty of very good nourishing food much more will it endanger one in a famine even so a secret sin lodged within and indulged will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances much more when there is a famine or scarcity of the bread of life A Tradesman that hath some secret vent where his estate runs wast may prove a beggar in the midst of daily incomes by a good Trade much more if he spends upon a dead stock and so a man who spends the strength of his soul in some close and secret sin may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances and though he have daily incomes of convictions informations reproofs counsels sollicitations c. from publick Ordinances much more in the want of them and therefore they who value the life of Religion or the life of their souls must take heed of indulging secret sins 10. Be the more carefull often to feel the pulse of thine own soul we use to say every man at a competent age is either a fool or a Physician and though he be a fool indeed who when he needs and may have wiser Physicians will trust to himself yet when we cannot have others a man should the more study himself and the oftener try his own pulse and truly he is but a babe in spirituall things that is not something of a Physician to himself and though we should not trust our own skill or experience where we need and may have the help of others yet when we are deprived of them we should the more diligently converse with our own souls and be the oftener trying how our pulse beats towards God and Heaven and the things of another life 11. Be so much the more in private secret prayer reading and meditation when we want the showrs of publick Ordinances we should the more diligently use the watring pot and water our souls with our foot as the phrase is concerning Egypt Deut. 11.10 If our lot should be cast where there be no publick Markets where Corn might be bought every one would plow and sow reap and thrash in his own grounds Even so if we should live where there be no publick Gospel-Ordinances where the Truths of the Gospel are not publickly to be had where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing and sowing in reaping and thrashing by our own private endeavours and I think it would be fit for us in such a condition to spend that time at least in private duties which others spend in superstitious or Idolatrous services let not us think much to give God and our souls that time which others give to their own superstitious fancies 12. In the use of all private helps act faith in God as being able to supply the want of outward means by the gracious influence of his good and holy Spirit When there was no rain from heaven God could cause a mist to arise and water the earth Gen. 2.6 even so if the Lord should bring us whore there be no showres of publick Ordinances he can stir up in our souls those holy and heavenly meditations which shall again drop down like an heavenly dew upon the face of our souls and keep up an holy verdure and freshness upon the face
Souls coming These Conclusions being laid down I shall shew you what men can do towards their conversion but first I must inform you that conversion may be taken two wayes 1. Strictly for the infusion of grace into the heart and will of man whereby he is regenerate and his will made good here man and his will being meerly passive for in this act voluntas nec est libera nec voluntaria he can do nothing towards his owne conversion in this sense 2. It may be taken pro tota serie auxiliorum quibus ad eam movemur For all helps and means which further us that way and in this sense it 's affirmed That men may do much towards their conversion they may materially dispose themselves thereunto 1. They may do as much as heathens have done or would have done had they lived under the same means and had such motives as they have The Lord tells Ezek that if he had sent him to a people of a strange language that was to the Gentiles they would have hearkned unto him Ezek. 3.6 they would have received him and obeyed his doctrine It is certified from the mouth of Christ That if the mighty works done in Chorazin and Bethsaida had been done in Tyre and Sydon they would have repented Matth. 11.21 And that the men of Niniveh should rise in judgement with the then present generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas was there Matth. 12.41 If one Sermon of Jonas who was one of the lesser Prophets prevailed so much with Heathens why should not many Sermons of Christ who is the chief of all the Prophets prevail as much if not more with Christians vae torpori nostro what will become of us Rahab shewed kindnesse to the people of God and that was antecedaneous to her conversion Herod heard the Word gladly Mar. 6.20 And Pharaoh desired the prayers of Moses and Aaron Exod. 8.28 2. They may sit under a powerfull Ministry coming with reverence before God not offering the sacrifice of fools but hear the Truth without being contentious against it as they were Rom. 2.8 They may let the Truth have a full stroak at them and their corruptions They may receive the love of the truth 2 Thes 2.10 and not hold it in unrighteousnesse Rom. 1.18 So that they will not suffer it to have influence into their affections and to break out into action 3. They may hearken to the voyce of Gods judgements and rods when they are abroad upon themselves and others No man should despise the chastisement of the Lord but every one should heare the voice of the Rod and who hath appointed it The Prophet Isaiah tells us Chap. 16.9 That the inhabitants of the world will learn righteousness when the judgements of the Lord are in the earth Discite justitiā moniti non temnere numen Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His judgements are the best Schoolmasters and teach many good lessons Waldus was taught by the hand of God upon one of his sociates to become a new man When Manasses was in affliction he besought the Lord and humbled himself greatly 2 Chron. 33.12 Vexatio dat intellectum when the Lord doth box and buffet us with his judgements our understandings are opened and fear falls upon us and though this fear be servile at first yet it may end in filiall the spirit of bondage may become the spirit of Adoption 4. They may observe the difference is made in mens lives after conversion from that which was before Conversion is a strange worke it makes a man another man They in Peter thought it a strange thing that men left their old courses Ego non sum ego 1 Pet. 4.4 In conversion Wolves are made Lambs and persecuters Preachers How was it that when Paul preached all that heard him were amazed and said is not this he which destroyed them who call'd on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief Priests True it was he unconverted did so not he converted now he was another a new man now he was a Christian and had other principles and practices than before there was a great change wrought in him and so in Mary Magdalen Observation of such examples have their use and energy Praecepta docent ducunt exempla trahunt For Examples are strong traces to draw men from wicked practices Why compellest thou the Gentiles to live as the Jewes said Paul to Peter Gal. 2.14 Peters example was the compulsion There is a kind of compulsion in examples not violent but alluring and attracting The example of the believing wife may win the unbelieving husband 1 Pet. 3.1 A prudent gracious Wife gains much upon a gracelesse Husband by her modesty and obedience 5. They may see what equity there is that they should serve the Lord being his creatures and servants and not onely serve him but so serve him as they have served their sinfull lusts and something more seeing they depend on him I speake after the manner of men saith Paul Rom. 6.19 It 's rationall just and equall that as you have yielded your members servants to uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so now yield them servants to righteousnesse unto holinesse it 's reason justice and equity that you should do so Should not men take as much pains for heaven as for hell for their soules as for their bodies for the Lord Christ as for creatures should they not be as diligent to weaken their lusts as they have been to strengthen them should they not be at as much cost to maintain the pure worship of God as the inventions and traditions of men It 's a complaint of the Lords Isa 55.2 Wherefore do yee spend money for that which is not bread and your labour for that which satisfieth not They might have spent their money labour time and strength and as much for true bread which would have fed their souls as they did for that which was as no bread Luke 15.16 but rather huskes for swine 6. They may remove and abate sin in part which is done by the contrary Knowledge removes ignorance as light doth darkness grief abates pleasure and fear boldnesse in sinning Patience keeps under passion and fasting tames unruly lusts When the strength of a Feaver is abated by physicall meanes a man is disposed towards health and when a man hath gotten Moralities which he may do and by them made an abatement of his sins and lusts he is materially disposed to grace as the ground when plowed is for seed though the seed be not yet sown 7. They may do materially what Converts do There is no act considered in its meer nature and kind which a true Christian may perform but one unconverted may perform also and have many like dispositions unto those they have They may love God It 's
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
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
and sable and her thoughts within her are full of horrour dejection and confusion shee goes up and down like a person almost distracted and every place is made to Eccho to her griefs and mournings shee goes from Ordinance to Ordinance and from one Watchman to another and proclaims to them all the sickness of her soul If peradventure shee may recover again the sight of her Beloved All this and much more with incomparable elegance you may read described in the Song of Solomon Thus as the Marigold opens to the Sun in the firmament so doth the heart of a Sincere Christian to the Sun of Righteousness Christ in Glory 8. Character Where Love is Sincere the soul will bee often on the wing of Meditation and busied in the contemplation of Christ It 's an old Rule and a true one Anima est ubi amat non ubi animat or The soul dwels as much where it hath fixed it's love nay more there than where it hath it's most natural operation Christ and the beleever that loves him live as if they had but one soul betwixt them 'T is not the distance between Earth and Heaven that can separate them True love will finde out Christ where ever hee is when hee was upon the Earth they that loved him kept his Company and now that hee is gone to Heaven and out of sight those that love him are frequently sending up their hearts unto him And indeed they never think themselves Intelligent in any thing that is worth the knowing until they have made their souls much acquainted and familiar with their Crucified Saviour 1 Cor. 2.2 9. Character 2 Sam. 13.2 1 King 21.4 Hest 5.13 There will bee a Willingness to part with all for him How many goodly things do persons of all sorts contemn for some one thing which they love Amnon Ahab and Haman are three great examples of this Take but one instance and it shall bee of a Covetous man why hee disregards all the learned accomplishments in the World for a little gain Hee thinks himself better when hee hath got that which comes out of the Bowels of the Earth hee treads on than that which comes from the Mansion house of God in the Heaven above him and therefore how familiarly and easily will he part with the one to choose the other Act. 20.24 no bonds of nature or religion are enough to restrain him 'T is the resolution of a soul that loves Christ that nothing shall part them they are habitually Martyrs already and if hee put them to it 't is not life it self that they will account too precious to lay down for the sake of him All the waters and floods of persecution temptation Matth. 10.37 Rev. 12.11 and affliction shall not quench their flames of love Cant. 8.7 Witness those words of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or let fire cross c. and all the torments which by men or beasts can bee Inflicted on my body yea and add to them what all the Devils in hell can do upon it if it were by solemn sentence of Excommunication delivered to them yet would I go through them all to come to the bosome of my Lord. 10. Character There will bee a willingness to stoop to the meanest offices for the service of Christ love wee use to say stands not with Majesty it did not do so in the person of our Saviour when hee washed and wiped his disciples feet Iohn 13.5.6.14 and those that love him will not think it much to conform to his example they will not think they can ever stoop too low for the sake of him John 21.15 11. Character If it sticks not barely in the person of Christ but reacheth to all that have an union with him if it bee to Christ mystical as well as personal Cant. 1.7 if you love their persons their graces their fellowship c. Tell mee saith the Spouse where thou causest thy flocks to rest at Noon Shee delights to be led forth with them into the green Pastures of his ordinances and to feed together with them If shee hath any thing it 's all theirs Act. 2.44.45 who have an equal interest in Christ with her self shee will make use of her graces substance and all that fellow-members may be refreshed It makes them of Catholick spirits The Apostle is peremptory and brandeth them all as lyars that pretend to the one of these without the other See 1 Joh. 4.19 5.1 John 13.34.35 12. Character Wee may know it by its Concomitants Sincere love goes not but in the company of every other grace It either presupposeth or strongly implieth and inferreth the whole duty of a Christian Diligere Christum saith Aquinas est Christo in omnibus se subjicere Joh. 14.15 regulam Praeceptorum ejus in omnibus sequi or to love Christ is to fulfil the whole Law of Christ 't is a most comprehensive grace 't is the abstract of the New Creature the whole Image of God in one word 't is the substance of the Divine Workmanship upon the soul They are but Ciphers and signifie nothing in Christianity who are without it Briefly to love Christ it is in some measure to partake of every grace and to be a Christian altogether These are the Characters some I have omitted and in others I have been brief because I would reserve a little room for the second Case Give mee leave but briefly to suggest a few things for satisfaction of one doubt and I shall presently come to that Will some say If this bee love in sincerity who then loves him aright It is no less dangerous to draw out the description of a grace so as none can finde it than to leave it so as none may suspect the want or absence thereof in themselves and upon that Rock they will tell mee I have splitted in the decision of this Case there being hardly any one that can go from Character to Character and say after a thorough search Now I know that I am a lover of Christ in sincerity For answer to which scruple I shall barely suggest a few Considerations 1. It is most certain and notorious that there is much counterfeit love abroad and it was not the least part of my design to unmask it Characters serve as well to convince the presumptuous as to establish the sincere and upright There is much in the world that looks like love that is not such are those Vagous affections that are to a Christ in general and not to him as King Priest and Prophet And those counterfeit affections which are to Christ upon the sole Arguments of Education Custome which are as truly in a Turk to his Mahomet and serve as well to justifie the Jew in his blasphemy against Christ as the Christian in his pretended love of him for love to Christ say Divines is not so much to bee measured by the degree and fervour as by the
bee condemned not knowing which might bee most weighty like a pair of ballances they are in equal poyse Zach. 14.6 And it shall come to pass in that day that the light shall not bee clear nor dark It is spoken primarily of Gods providential dispensations towards his Church in Gospel times For a while shee should live in Crepusculo in twilight in a mixt condition of light and darkness comfort and affliction like a man in a misty morning that neither w lketh in the dark nor yet hath the light clear to see far before him like Paul and the Marriners that saw neither Sun nor Stars for many daies o Acts 27.20 so might it bee with a particular person in reference to his spiritual condition By this you see First Wee make a difference betwixt saving faith as such and a full perswasion of the heart Secondly That some of those that shall bee certainly saved might not bee certain that they shall bee saved for the promise is made to the grace of faith and not to the evidence of it To Faith as true and not as strong they may bee sure of heaven and yet in their own sense not assured of heaven As an Infant may bee born to a great estate and have a certain title to it but yet hee might not know it or make it out to himself or others So that the Question is not de certitudine objecti of the certainty of Salvation but de certitudine subjecti of the apprehension sense and knowledge of the beleeving person concerning his salvation 3. Position 3. That a beleever may not only in the general gather from the word of God p Mat. 8.11 25.34 from the death of Christ q Mat. 20.28 from the glorious preparation God hath made r 1 Pet. 1.4.5 that many shall bee infallibly brought to glory but also that hee in particular shall be one of them This must have its proof after I therefore now pass on 4. Position 4. That wee are not to expect any voyce from Heaven or Gods sending of an Angel or extraordinary revelation to make us to know that wee do beleeve or shall bee saved but to make use of those helps and means appointed by God common to all beleevers but yet sufficient for the obtaining of this particular Assurance This I put in because the Papists grant it may bee got by extraordinary revelation but not else As it is their wicked practise to keep the people most ignorant of those things of which they should have most knowledge that following them with an implicite faith and blinde obedience might not scruple at their Humane Traditions and unwarrantable and many s Bellarmin de Baptismo Tom. 3. lib. 1. cap. 25. 26. 27. mentioneth 22 Ceremonies about baptism Exorcism Salt Spittle Cross Unction wax-taper lighted in token that the baptized person is translated from the power of darkness unto light c. ridiculous Innovations that have crept in amongst them so they keep them most doubtful where they should bee most sure and so the counsel of Trent t Si quis dixerit hom nem renatum justificatum teneri ex fide ad credendum se certo esse ex numero praedestinatorum Anathema sit Concil Triden sess 6. Can. 15. and again Si quis dixerit magnum illud usque in finem perseverantiae donum se certo habiturum absoluta infallibili certitudine nisi hoc ex speciali revelatione dedicerit Anathema sit Concil Trid. sess 6. Can. 16. If any man say that hee knoweth hee shall certainly persevere or infallibly bee assured of his election except hee have this by special revelation let him bee Anathema A wicked counsel that Anathematizeth a man for asserting that may bee obtained which God commandeth him to get 2 Pet. 1.10 Make your calling and election sure 5. Position 5. That such as have been filled with divine joy through well-grounded apprehensions of their present grace and future glory might lose that assurance and that joy u Psal 30.7 Cant. 5.6 and this may bee 1. From God acting 1. As w Iob 9.17 a Soveraing Lord. 2. As a wise God putting a more eminent difference betwixt Earth and x Psal 13.1 with 1 Cor. 13.12 Heaven Or 2. From the buffetings of Satan Or 3. From themselves 1. For the tryal exercise of some of their graces y Iob. 1.1 with Iob 13.24 Isa 8.17 Or 2. For correcting them for sin z Isa 59 2. As 1. For their backwardness to duty a Cant. 5.2 3 6. 2. Slothfulness in duty 3. Frequent stâ—ong actings of pride in and after duty 4. Letting down their spiritual watch and so 5. Falling into some notorious transgression b â— Sam. 11.4.13 15. comp Psal 51.8.12 Or 6. For not setting a due esteem upon the comforts of the spirit c Iob. 15.11 Or 7. Insulting too much over weak beleevers not exercising tender compassion to dejected drooping Christians 8. For their too much Earthly mindedness 9. Not rising presently by repentance d Isa 57.17 for these reasons and the like their Sun might bee eclipsed a winter of sorrows might follow their summer joyes They may Lose their evidence but not their adherence and though there shall not bee any intercision of justification yet there might bee afterwards a non-apprehension of it 6. Position 6. That in divers men there are divers degrees of this assurance and in the fame man different degrees at divers times but in no man at any time in this life perfection of degrees For our understanding is imperfect both as to the faculty and its acts And though the minde is curing yet it will not bee perfectly cured in this life from that darkness that beefel it by mans Apostacy from God For wee have but an imperfect knowledge of Faith and Love and while wee have but an imperfect knowledge of the premises wee cannot give a perfect assent to the conclusion And no man hath such perfection of degrees of the assurance of his salvation in an ordinary way as that one degree more cannot bee added to the former neither is there any repugnancy in asserting an infallible assurance and denying a perfect assurance for I infallibly know that there is a God and that this God is good and just and yet I have not a perfect knowledge of a deity or of his goodness and justice for in this life wee know but in part 1 Cor. 13.11 12. There are three waies that wee come to a certainty 1. There is a certainty that comes by sense A threefold certainty which cannot erre about its proper object when there is a due distance a fit disposition of the Organ and the medium rightly disposed thus Thomas was certain of Christs resurrection from the dead John 20.25 The other Disciples said unto him wee have seen the Lord but hee said unto them except I shall see in his hands the Print of the nailes and
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
praise to God for all or any of his benefits promised or bestowed and that with our hearts Filliucius out of Aquin We praise God for all his perfections we thank God for his benefits lips and lives Some affirm that much of Religion is seen in piety to parents observance to our betters and thankfulnesse to our benefactors God is indeed all these to us Yet the proper notion of our thankfulnesse refers to God as our benefactor every benefit from God makes the receiver a debtor thankfulnesse is rather the confessing of our debt then the paiment of it and for as much as we are bound alwaies to be thankfull it doth acknowledge we are alwaies beholden to God and allwaies insolvent Now a child of God is bound to be thankfull to God above all men because 1. He is more competent then any other 2. He is more concerned then any other I. More competent by acts of reason and grace too All that the Scripture speaks as to the duty of thankfulnesse may be referred to these Heads 1. To know and acknowledge the Lords mercies 2. To remember them i. e. to record and commemorate them 3. To value and admire them 4. To blaze and proclaim them In all which a gracious soul is much more competent then a meer natural man though indued with quick understanding strong memory and great eloquence For the Spirit of God hath inlightened his soul and taught him this lesson he is principled for it he is a well tuned instrument his heart boyleth with good matter and his tongue is as the pen of a ready writer Psal 45.1 as David speaks on this occasion when he spake of the praises of the King in his Song of Loves This Spirit of God in a thankfull soul is as the breath of the Organ without which the pipes make no sound yea as the breath of the Trumpetter by which the Trumpet gives a certain and melodious sound This is it that makes that noble Evangelical spirit yea that heavenly Angelical spirit in Christians See a place for it Eph. 5.18 19 20. Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms and Hymns c. giving thanks alwaies for all things unto God and the Father in the Name of our Lord Jesus Christ shewing that what wine doth in Poets and good fellows it makes them sing and roar out Catches by which they make musick to the devil so the Spirit of God in Saints is the principle of all true thankfulnesse and holy joy towards God and indeed there was a very gracious frame of spirit this way in Primitive Christians II. More concerned as hâ—â—ing received more then others to whomsoever much is given of them much is required Luke 12.48 a proportion of duty according to the degree of every portion of mercy whether you consider what is given or what is forgiven you There are two things which every gracious soul will acknowledge No man saith he in the world hath deserved less of God than I and none hath received more of God than I how much then am I concerned to be thankful I have read of a holy man that was seen once standing still with tears in his eyes and looking up to heaven and being asked by one that passed by why he did so said I admire the Lords mercy to me that did not make me a Toade that Vermine being then casually at his feet The least common mercy affects a gracious soul that knows his desert nothing but misery 2 Sam. 9 8. Mephibosheth bowed himself and said What is thy servant that thou shouldst look upon such a dead dog as I am When David had told him he should have his Lands and eat bread at his Table When the Lord spares our lives and gives us common mercies we must admire and adore his goodness And this leads me to the second general Question Quere 2 Why and upon what grounds Christians are bound to give thanks in every thing Answ 1 It is the will of God in Christ Jesus The will of God in Christ Jesus is the clearest Rule and the highest Obligation to any soul for the performance of any duty O that men would now adaies study more act by and hold fast to this rule And ask conscience in the performance of every duty is this the will of God in Christ Jesus It was meet that this duty of thankfulness should be prest and practised under the Gospel because it argue a spiritual and noble frame of Soul the highest pitch of grace which is a true Gospel frame David under the Old Testament had a New Testament heart in this particular his Psalms which were all penn'd upon emergent occasions are all Tehillah and Tephillah Prayer and Praise his Heart and Harp were so tuned to the Praises of God to Psalms of Degrees to Hallelujahs that some have thought the Lord is praised with those Psalms in Heaven Zach. 12.8 Greg. Hom. 20. in Ezek. Yet is it promised under the Gospel that he that is feeble shall be as David which some understand as to Praise and Thanksgivings upon the account of Gospel grace More punctually this is the will of God in Christ Jesus i. e. Jesus Christ shews us the duty of thankfulness both by Pattern and by Precept for he was not only usherd into the World with Songs of Thanksgiving by Angels Luk. 1.46 68. Luk. 2.13 14 20 29. by Zachary by Mary by Simeon by the Shepherds c. but the Lord Jesus himself was a great Pattern and President of Thankfulness all his life long and in this also was a true Son of David He thanked God frequently and fervently I thank thee O Father Lord of heaven and earth because thou hast hid these things from the Wise and Prudent Matth. 11.25 and hast revealed them unto babes when his Disciples preached and cast out devils Thus also when he raised Lazarus Father Joh. 11.41 I thank thee that thou hast heard me When he was to eat common bread Mark 8.6 Luk. 22.19 he blessed it with giving of thanks Much more consecrated bread Thus was he a Pattern of thankfulness he did in every thing give thanks In like manner we find him reproving the nine Lepers for their unthankfulness which shews that he held out thankfulness as a duty Luk. 17.16 17. personally he gave a Pattern and Precept for it Now though this were enough to shew it the will of God in Christ Jesus yet these words reach further namely to shew that is the strain of the Gospel in the Apostles Doctrine and Practice for they through their Commission and the great measure of Gods Spirit in them declared the will of God in Christ Jesus They worshipped Luke 24. ult and returned to Jerusalem with great joy and were continually in the Temple praising and blessing God Amen What the Apostle Pauls spirit was in this by whom so
to be so compleat a Saviour that as we have none other so we need none other because Christ is all Act. 4. â—2 In the former part of the verse the Apostle shewes the insufficiency of all things on this side Christ to commend us unto God or stand us in stead in the matter of salvation and this he does by removing four mistakes at that time common 1. The mistake of the Jews who prided themselves in a genealogicall kind of sanctity as being the seed of Abraham this they account so great a matter that they cannot be perswaded it could go otherwise than well with them let the Messengers of God tell them their sins warn them of their dangers yet they shelter themselves under this priviledge as that which would be a sufficient bullwark against all kind of threats and comminations and though John the Baptist in his time Mat. 3.9 Joh. 8.39 44. our Saviour is his time and the Apostles in theirs do all concurre in taking them off from leaning upon this broken feed yet will they not be beaten out of these strong holds Time was indeed when salvation was of the Jews but that wall of partition being now taken down and the pale of the Church so far enlarged as to take in both Jew and Gentile Act. 10.34 no Nationall priviledge can now commend us unto God nor can a succession of Abraham according to the flesh avail us unlesse we succeed him in his faith 2. The mistake of the circumcised whether Jews or Proselytes who because they had this badge of Religion upon them concluded themselves in a priority for Heaven before all the world besides But however time was when Circumcision was an Ordinance of that necessity that the Lord threatens to punish the neglect thereof by cutting off that soul from among his people yet was it not the outward but spirituall part God accounted of The Apostle in excluding this excludes all outward religious Observations as Davenant in loc Gen. 17.14 Rom. 2.29 Circumcisio erat in Judaica Religime ritus praecipuus adhibetur itaque ad designandam observationem omnium rituum Legalium 1 Cor. 1.26 27. 3. The mistake of the Grecians who were at that time the Masters of all learning and all other Nations in contradistinction unto them were stiled Barbarians and of all Barbarians the Scythians were esteemed the rudest But whatever worth and excellency may be in humane accomplishments yet all these in the businesse of salvation are but poor matters 'T is neither the having nor wanting of these that can considerably advantage or prejudice us in that high concernment 4. The common mistake of the world who from their rank and quality in the world are ready to promise themselves a more easie acceptance with God Act. 10.34 1 Sam. 16.7 But God is no respecter of persons He looks upon the children of men with another kind of eye than man is used to do Whether our outward condition be high or mean there 's nothing of priviledge or disadvantage from hence in respect of salvation And as in the former clause of the Verse the Apostle shews the insufficiency of all things besides Christ so in this clause he shews the single sufficiency of Christ alone Whatever the Jewes promised themselves from their stock and lineage the Proselytes from their Circumcision the Grecians from their wisdome and learning the great ones of the world from their outward preeminencies all that yea and much more is Christ to Believers Christ is all This single sufficiency of Christ the Apostle proves by a double Argument 1. The compleatnesse and perfection of Christ as a Saviour He is all Take salvation from first to last Heb. 12.2 in all the severall parts of it he is the Alpha and Omega the beginner and perfecter the Author and finisher of all 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occ. in loc In omnibus i. e. fidelibus hunc in modum sanctificatis Christo copulatis Daven in loc Quod lex bona est nostrum non est quod autem male viviâ—us nostrum est nihil utique prodest quod lex est bona si vita conversatio nostra non est bona Lex enim bona muneris est Christi vita autem nâ—n bona criminis nostri imo hoc magis culpabiles sumus si legem bonam colimus mali cultores sumus Qâ—â—n potius non câ—â—tores si mali quia cultor dici non potest malus cultor c. Salvian de Gubern Dei l. 4. The way and means whereby Christ imparts and communicates this salvation it is by being in all Some read the words as an amplification of the fulnesse and compleatnesse of Christ Christ is all and that in all things that concern either our present comfort or eternal happinesse Others refer these words in all to those divers sorts of persons spoke of in the former part of this Verse to whom that Christ may be a Saviour he disdains not to take up his dwelling in their souls though lying under all the disadvantages which were then accounted prejudiciall And thus the Apostlâ— seems to explain himself Gal. 3.28 a parallel Scripture unto this And according to this Exposition as the benefit of Christs sufficiency is extended to all believers by vertue of their union unto him so is it restrained and locked up from all unbelievers The Case to be insisted on from this Scripture is How Christians are compleat in Christ For the resolving hereof take this naturall deduction from the words Doct. That Christ is a Christians all By Christian I mean not them who have nothing more to declare them such than only their Baptismes and outward professions as the Church of Sardis Rev. 3.1 We account them Monsters in nature who have the faces of men but in their other limbs the lineaments and proportions of bruit beasts and how can we account them better than Monsters in Christianity who have the faces of Christians indeed but withall the hearts and lives of Pagans That All which is in Christ is nothing unto such except to encrease their guilt and heighten their condemnation But by the Christian I mean him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Israelite indeed as Christ speaks concerning Nathanael Joh. 1.48 One who labours more to be than seem religious one whose great care is that his heart may keep an even pace with his tongue in all his outward professions now to such Christ is All. In having an interest in him they have enough for the supply of all wants for the prevention of all dangers for the procuring all good And therefore what the Apostle speaks here in one word Christ is all he speaks at large in an enumeration of severall weighty particulars 1 Cor. 1.30 Who of God is made unto us wisdome righteousnesse sanctification and redemption We are foolish creatures Christ is wisdome We are guilty he is righteousnesse We are polluted he is sanctification We
their great and supream Oracle in their mishapen apprehensions of their need of mercy they are willing to be flattered that it may be had without such severities in Religion u Quà m minu tatum pede tentim decline à deo itaâ— profundum de scendat ut super eam urgeà puteus oâ— summ mundi prospiritas alludit illudit cum laudetur peccator in desideriis animae suae cum peccantium favor peccâ—re nolentium pavor nolens dolens arridet ei c Bern. l. de consc p. 1109. as they are unwilling to undertake Why should they be wiser then their Neighbours all men are not fools Men as wise and as learned neither press nor practise such strictness and do you think they have not a care of their souls they do not doubt but they shall do as well as the best Though poor souls they know that wide is the gate and broad is the way w Mat. 7.13.14 that leadeth to destruction and many there be which go in thereat because strait is the gaâ—e and narrow is the way that leadeth unto life and few there be that finde it Mark that that find it he doth not say x Non dicit pauci ingrediuntur quod difficillimuÌ„ sed pauci inveniunt Par. in loc that enter into it but that find it Those that do not walk in the way of holinesâ— y vide Auth. imperfec oper Hom 18. p. 72. 't is impossible they should ever find it The gate doth not lead to the way but the way to the gate Do not think to get to heaven first and learn heavenly mindedness after yea heaven must now suffer z Mat. 11.12 violence striving is the condition a Luk. 13.24 vide Stell in loc of entring Rouze up therefore and shake off your worldly wisdome b See Abernethy's physick for the soul c. 7. p. 92. c. your ignorant self-love your abuse of mercies your contempt of God and your forgetfulness of death and judgement But how shall we do this 1. The first remedy I shall commend is Consideration Cure Let the subject of thy consideration be with thou wilt only I could wish it may relate to eternity whither thou art posting and I shall not doubt of the success Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking but left him at liberty to thinke of what he would onely engaged him to spend a quarter of an hour in thinking The son having this liberty to please himself in the subject sets himselfe to the performance of his promise his thoughts one day recall his past pleasures another contrive his future delights but at length his thoughts became inquisitive what might be his fathers end in proposing this task he thought his father was a wise and good man therefore surely he intended and hoped that he would some time or other think of Religion when this leaven'd his thoughts they multiplyed abundantly neither could he contain them in so short a confinement but was that night sleepless and afterwards restlesse till he became seriously religious O that I could perswade you to go and do likewise 2. Observe what means thou shunnest as too startling and make use of them for thy awakening This with the blessing of God will savingly awaken thee O how often hath thy Conscience whimper'd thou hast husht it to sleep again What doth thy sleepy Conscience most dread an awakening Ministry So far cross thy Conscience as to attend no other In stead of lullaby notions improve cutting c Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redarguito praecitè Bez. Generalis cujusdem religiosi ordinis qui ut suos hortaretur ne minus conscientiae studerent quam scientiae dixit majores suos se vitamque suam direxisse conscientiâ nunc autem abbreviatam videri verbum istud ac mutilatum primâ syllabâ viz succedente illi scientiâ verendum deinceps ne hoc verbum mutiletur primâ syllabâ adeóque relinquatur sola entia rationis circa quae versatur saepè speculativa tantum scientia ac nudae speculationes Brester de consc l. 1. c. 7. p. 28. Sect. 57. convictions The scared Conscience II. The second kind of Conscience proposed is the seared Conscience Such is theirs who have given up their names to Christ but lift up their heel against him of which the Apostle speaks a 1 Tim. 4.2 having their consciences seared with an hot iron i. e. having a corrupt and b Corruptam putrifactam atque putredinem cum foetore semper emittentem Anselm in loc putrified conscience that have the Devils brand mark c Cauterio d'aboli penetratam esse ut indelebiliter eandom retineant conscientiam c. Cajet in loc upon it Plainly a seared Conscience is a rotten d Abern ibid. c. 8 p. 109. venemous ulcerate pestilent filthy gangrenate Conscience that doth not perform any of it's offices but is even past feeling that is or might have been in Christs Hospitall under cure of soul-distempers but through indulging of sin not being able to endure the sharp e Jer. 44.16 c. convictions bitter reproofs and cloâ—e exhortations of the word he deadens his Conscience unto an insensible senslesnesse to this rank of profligate sinners I refer all those that frequent as well as those that reject Ordinances that make a profession as well as those that hate the profession of Religion yet have a reserve of sin which they will not part with Searing you know is of that part which needs cure The causes Cause of a seared Conscience are Conscience-wasting sinnes on mans part procuring it and divine withdrawing from the sinner on Gods part inflicting it As there are are some f Morbus venenereus bodily diseases that follow bodily wickednesse so this Soul-disease is the peculiar punishment of sins against knowledge Methinks that Text is dreadfull g Rom 1.28 See also v. 21.24 26. As they did not like to retain God in their knowledge God gave them over to a reprobate minde c. 'T is observable h Ecce quotiens vindicat Deus ex eadem vindâ—cta pâ—ura graâ—iora peccata consurgunt Bed in loc the oftner they rebelled against the light the more severely God punished them with that which they counted impunity viz. he gave them up to their swinge i Tradidit Deus substractione gratiae traditione in potestatem Satanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mentem reprobâ—m actâ— vè passivè intelligendo c. And aâ—l this to be such a recompence of their errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam oportuâ—t i. e. quam ex ordine justitiae suae Deus ipsis dehabeat retriâ—uâ—re Par. in loc of 1.
5. To make us strive to be more spiritual 6. To little lesse then force us to live more upon Christ but you must take the other rule if you would have these benefits 2. Do what possibly you can to get z Vide Bress l. 6. c. 2-5 rid of your scruples but if you cannot get rid of them act against them 'T is not only lawfull but necessary to go against a scrupulous Conscience or you will never have neither grace nor peace Should a Christian forbear praying or receiving the Sacrament every time his scrupulous Conscience tells him he had better wholly omit the duty then perform it in such a manner you would soon find to your sorrow the mischief of your scruples but grace will not leave him to his scrupulous humour Be resolute therefore and tell the Devil that as you do not perform your duty at his command so neither will you omit it at his bidding Do by religious duties as they that are afraid to go by water or to go over a narrow bridg they cease to fear when they have gone often over so by the performance of duties your scrupulous fears will vanish Act against your scruples 1. Positively by disputing them down and opposing their reasons 2. Negatively by slighting of them and not hearkning to them In short In all necessary known duties alwayes do what you can when you can't do what you would VI. The trembling Conscience is that which is disquieted a Dorotheus compares our consciences to those pits that Abraham digged and the Philistines stopped them with earth Gen. 26.50 Ob peccatum ut in aqua caenosa turbida nemo potest in ea vultum suum contemplari B. P. T. 4. p. 769. The trembling Consc and distressed with the apprehended hazard of the Soul's condition that doth nothing but accuse and condemn affright the Soul This of any needs least enlargement for every one that feels it is rhetoricall enough in expressing it There 's a twin-cause of a trembling Conscience viz. Sense of sin b Psalm 51.3 Psalm 40 12. Cause fear of wrath c Psal 38.2 8 Psal 88.3 c. Never sin like mine never heart like mine never case like mine Such are the constant complaints of a troubled spirit I meddle not now with that horrour of Conscience that follows prostigate d Nèmo a se extra se curret nullus sui asylum habet Eus Nieremberg de a t. vol. l. 2. p. 158. wretches I shall speak something of it toward the close nothing now For cure Cuâ—e I can give but hints Never keep the Devils counsell Break through all carnall reasonings to acquaint your selves with some faithfull spirituall Physitian or experienced Christian that may shew you the methods of divine grace and what others e 1 Cor. 10.13 have successfully done that have been just in your condition This premised 1. Notwithstanding yea in the midst of your saddest complaints Blesse God for an awakened conscience while there 's hopes of cure It is a good rule Be not too quick in administring comforts but we cannot be too quick in provoking f Read 1 Thes 5.18 with the verses next before and after to thankefulnesse If you can at present be thankfull that you are out of hell you shall e're long be thankfull for assurance of heaven This rule may seem strange but upon experience it's practice will discover it's excellency 2. Observe 't is Gods usuall method to bring the soul through these perplexities to the most solid spirituall peace Augustine g Instabas tu in occultis meis Domine severa misericordia flagella ingeminans timoris pudoris ne rursus cessarem jaÌ„ penè faciebam non faciebam sentiebam me ab iniquitatibus teneri jactabam voces miserabiles quamdiu quamdiu cras cras quare non modo quare non hac hora finis turpitudinis meae Aug. Conf. l. 9. c. 11 12. excellently expresseth his spirituall conflict how God followed him with severe mercy till he made him instant for thorow-holinesse God kept him trembling that he might leave dallying in soul-concernments Believe it Christian God is now storing thee with experiences which will be a usefull treasury throughout thy life Therefore 3. Do but hold on h 1 Cor. 15 8. Nihil tibi utiliuifâ—re scias quaÌ„ ut cum profunda quadam ac forti resignatione teipsum deo humiliter resignes in omnibus quae tibi evenerint Sive dulcia ea fuerint sive amara sive delectent sive crucient ita ut dicere possis O deus adorande etiamsi in hac viâ—a istaque pressura ad extremum usque judicij diem permanendum mihi foret te tamen haudquaquam deserere vellem sed constanter perpetuóque tibi adhaererem c. Thauler in histor vit p. 16. in the vigorous use of all means of Grace and reckon Gods keeping thee from turning thy back upon his ways when thou hast no comfort in them the secret supports he gives which thou tak'st no notice of count these for evidences that the Spirit is at work in thy heart and for pledges that he will perfect his own work e g. Count thy growing importunity in prayer or sorrowful complaint for the want of it a gracious answer of that prayer which thou thinkst is disregarded Count thy watching for a word to direct and support thee a notable efficacy of that word which thou countest doth thee no good Count thy restless dissatisfaction with every thing on this side God to be a love-token from God to assure thee that God will be thy satisfying portion and in the interim aske those well-grown christians that are now in the spiritually-sensible embraces of divine love whether they are not glad that God formerly took that course with them which he now takes with thee to bring them to these joyes Be encouraged therefore though thou hast a sorrowfull i Psal 126.5 6. seed-time thou shalt have a joyfull harvest Thus having spoken of those kinds of Conscience that are either evill or troublesome and how to cure them I now come to those desirable kinds of Conscience that next to Deity and heavenly Glory admit no hyperbole in their commendation viz. the good honest Conscience and the good peaceable Conscience and how to obtain them VII That Conscience is good in respect of its integrity The good honest Consc which gives a right judgement of every thing according to the word of God I grant that the law of Nature binds k Rom. 2.14 Ecclesiastical laws binde l Mat. 23.2 3. and Politicall laws binde m Rom. 13.5 but the Word of God is the principall rule n Norma principalissima c. Konig p. 3 4. which precisely binds the conscience in regard of it's Author o James 4.12 There is one law-giver who is able to save and to destroy Feare p Mat. 10.28 not them
voluntati objiciuntur sint aut finis aut media haec ob sclum finem appeti media qua media dicunt tantum relationem ad finem non autem fundamentum ipsius tum quia contraria est puritati amoris quo deo inhaerere debemus Ita enim ut passim apud sol diores vitae spiritualis magistros videre est amare debâ—mus deum ut cum illo etiaÌ„ sub illo nihil aliud amemus sed omnia duntaxat in illo quia alià s non amamus illuÌ„ ex toto corde sed aliud quidpiam ab illo occupat cor nostrum Gibieuf de lib. dei creat l. 1. c. 11 p. 66. is our love to other things regular when the alone goodness of God moves us to love them as the alone respect to health makes me use physick the means hath no proper goodness distinct from the goodness of the end those means which were profitable though they remain unchanged in themselves yet they become unprofitable by the alone change of the end e. g. Health being recovered physick is unprofitable which while we were infirme was profitable so we are not to love any means without relation to the end because 't is contrary to the purity of that love which we owe to God for we ought so to love God that with him or under him we love nothing else but all things only in him because otherwise we do not love him with our whole heart e. g. In mens loving their wives and wives their husbands in Parents loving their children children their Parents 't is a rare pitch to love all these in God that is to advance our love to God by them and so far as any of them draw off our love to God to say to them as Christ to Peter Get thee behind me Satan thou art an offence unto me Love is extended to good the more good therefore any thing is the more it is to be beloved But thou O Lord my God saith Bradwardine f Tu autem Dâ—mine deus meus es omnis boni bonum super omnia bona bonus bonum infinitissimè infinitum quomodo tantum plus amabo te quam tu amas me quantum tu es melior me debeo amare te finaliter propter te omnia alia propter te tu autem non amas me proptér me nec caetera propter me debeo etiam amare te infinite quodammodo intersive supra quod cumque bonum finitum tu autem non sic amas me Debeo quoque amare te infinite quodammodo extensive volendo scil potiùs quotcumque quantacunque bona alâ—a etiam meipsum non esse quam te vel quam te semel offendere tu vero non sic amas me quia non debeo sic amari c. Bradwardin de causa dei l 2. c. 34. p. 627. seqq art the Good of every good good above all things that are good a good most infinitely infinite how much therefore should I rationally love thee should not my love be proportionably infinite I would I could so love thee but how shall I that am so very little finite love thee infinitely And yet without so loving thee how will there be kept any due proportion in loving thee who dost infinitely exceed all other lovely things I ought to love thee infinitely as to the manner though I cannot as to the act of my love i. e. I ought to love thee finally for thy self or else I may love thee in some sort infinitely as to the Act both intensively and extensively in some sort intensively i. e. more intensely more firmly more strongly then any finite good because I love them but for thee In some sort extensively by comparing all things how many or how great soever with thee and loving thee before above all that I had rather all things in the world and my self too to have no being then once to offend thee But Lord thou lovest thy friends in an unspeakable manner more then they can love thee O therefore thou great Lord thou great Good that fillest heaven and earth why doest thou not fill my very little soul O my soul that art so little so miserable why dost thou not open all thy little doors why dost thou not extend thy utmost capacity that thou mayest be wholly possest wholly satiated wholly ravished with the sweetness of so great love specially seeing thou art so very little yet nothing less will satisfie thee O therefore my most loving God I beseech thee tell me what may most effectually draw out my love to thee considering what prevention of love what privative positive good things I receive from thee infinite in greatness infinite in multitude It is a wonder that any one can think of these things and not be wholly swallowed up of love wholly turned into love But I see Lord 't is easier to speak these things and to write them down than to do them Thou therefore most good most powerful Lord to whom nothing is difficult give I beseech thee that I may more easily do these things in my heart then utter them with my mouth Open I beseech thee thy most bountiful hand and enable me that nothing may be more easie nothing more sweet nothing more delightfull then most effectually and most affectionately to fulfil that which I speak about loving of thee Lord give me leave a little to presume above my hope and to plead with thee about thy magnificent goodness humane friendship will not give the repulse to a poor wanting begging friend O therefore most liberal Lord help me that I may love thee Christians 't is worth while to make it your business to climb up to this love-extasie This you will find to be a compleating rule an effectual means and a singular exercise of exact and conscientious walking I shall briefly name I intended largely to have prest two arguments or motives to perswade the use of these directions 1. You cannot possibly get rid of your Conscience g Nec vi extinguitur nec fraude adeò altè inhaeret animo Tutissimus licet homo sit tamen securus non est ipsas tenebras nequitia imo tuta omnia timet multos fortuna liberat paena metu neminem Exemplo sunt potentissimi Imperatores qui aâ—cani licentiam nacti sine arbitris sine testibus c. Episcop Instit theol P. 1. c. 3. p. 10 11. Ipsa conscientia propriis stimulis agitatur atque compungitur sui ipsa efficitur accusatrix testis Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 11. p. 707. therefore be perswaded to get a good one there 's nothing more common then for wicked men to do what they can to extinguish Conscience they flatter it with carnall reasoning they bâ—ibe it with mock devotions they wound it with hainous provocations they scar it with customary wickedness they trample it under foot by sinning in despight of it
shamelesly uncovereth himself Now why is she called there the daughter of Saul because she had learned this wickednesse from her father We have woful experience of this in our dayes Formerly people could say Ps 44.1 We have heard with our ears O God our fathers have told us Psal 44.1 what works thou didst in their days in the times of old Truly the people of this generation may say we heard our fathers swear and curse and scoffe and mock at the ways of God in reason we may expect mens manners to sute their education Thus much shall suffice to have been spoken to the third particular propounded to be discussed that is to say how it comes to passe that particular persons have their proper and particular sins and thus much also for the doctrinall part 4. The fourth and last thing is the Vse and Application of this to our selves Vse 1. For Lamentation and Humiliation in the presence of God this day we trouble our selves about other mens sins Magistrates sins Ministers sins as the Pharisee◠Lord I thank thee I am not as other men are an Extortioner an Adulterer c. or as this Publican And in the mean time where is the man that considers his own iniquity his right eye sin or his right-hand sin there are great outcries amongst us what have others done but who smites upon his thigh and says what have I done We search every where save where our Rachel sits upon her Idol Possibly some poor soul may say did I know this particular sin this right eye sin or this right-hand sin the Lord knows I would quickly pluck out the one and cut off the other and that brings me to Vse 2. Of Examination how this sin may be discovered now to this purpose take these marks or rules 1. It may be known by the loves and tender respects the sinner bears unto this sinne strong love for the most part hath but one single object affections are like the Sun beams in a burning glasse the more united they are in one point the more fervent A wicked man hath a particular affection for his particular lust As Abraham cryed Oh that Ishmael may live in thy sight So a wicked man oh that this sin may be spared This is his Benjamin the soul is ready to say here is one sin must be plucked out and here is another sin must be cut off and must this beloved Lust dye also all these things are against me The sinner seems to repent of sin and to condemn sinne and himself for sin but when the time of Execution comes the man is very tender-hearted here 's a reprieve for this sinne and there is a pardon for another sin oh it goes against him to cut the throat of his darling lust 'T is a wofull case when a man will undertake to pardon his owne sinne this is crudelitas parcens sparing cruelty and if it fall out that his beloved sinne dye a natural death that is if the Adulterer for instance cannot actually engage in bodily uncleanness as formerly upon the account of old age he follows it to the grave as we do our dear friends and heartily mourns that he and his dear lust must part 2 It may be known thus that sin that distracts us most in holy duties is our beloved sin you may know that cold is natural to the water and that it likes that quality best because let it be made never so hot it will be still working it selfe to its owne proper temper Soules possibly may sometimes be warmed at an Ordinance but they quickly cool again and are still working towards their proper lust the sin they like best You may take notice in Scripture that God to speak after the manner of men in an especiall manner remembers the sins of wicked men in the performance of holy duties Hos 8.13 They sacrifice flesh for the sacrifices of mine offering and eat it but the Lord accepteth them not Now will he remember their iniquity and visit their sins as if a Felon or Murderer convict should escape out of prison and afterwards presume to come into the presence of the Judge this brings his Felony or Murder into remembrance and herein their punishment is visible sin They remember their sins in their duties and so will God The people of God themselves are tainted with this Pride was the Disciples master sin and whilst they were healing Diseases and casting Devils out of other mens bodies the proud Devil was stirring in their own souls and our Saviour gives them a rebuke for that Luk. 10.20 In this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Luk. 10.20 3. It may be known by its domination its commanding power over all other sins look as there is a kind of government in Hell such an one as it is Beelzebub is called the Prince of Devils so in a wicked mans soul one sin or other is still uppermost and keeps the throne all other sins do as it were bow the knee to this sin hold up the train of this sin are obedient servants to this sin it says to one go and it goes and to another come and it comes for instance if covetousness be the beloved sin lying and deceiving and injurious dealing will serve that If Ambition temporising and sinful compliance will serve that If Adultery sinful wasting of time and estate and body will serve that If Vainglory be the Pharisees great sin devouring widows houses under pretence of long prayers will serve that As it is with a mans body when it is hurt or maimed all the ill humours will flow to the part that is ill affected Hence it is when a man is first wounded he feels but a little pain because he suffers only upon the single account of the division of the part but after wards the paine is encreased for then he suffers doubly upon the account of the division of the part as also by the conflux of ill humours When the soule hath received some gash some hurt more then ordinary by its particular sin all the sinful humours will make haste to feed that iniquity so that this is the sin that carries it and bears the sway in the soul In a word the sinner hath the curse of Cham as it were pronounced upon him a servant of servants is he his other sins are servants to his beloved sin and he himself is a slave to them all 4. That sin that Conscience in a particular manner doth chide a man for that t is likely may be his particular sin the Greek word for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a joynt knowledge or knowledge with another It takes notice of things together with God Conscience is Gods deputy Gods spye Gods intelligencer pardon the word in our bosoms an exact notary of whatever we think or do a co-witness with God as St Paul is bold to call
did to the King before he opened his mouth to give the sense of his Ominous Dream Dan. 4 19. The Dream be to them that hate thee and the Interpretation to thine enemies yet shall I not wish so much ill to our worst enemies but the Text be to them that hate God and the Interpretation only to the enemies and despisers or despitors of his grace It is one of the most startling Scriptures in all the Bible and one of the most Terrible flying fiery Roules in all the Book of God utterly consuming the house of the hypocrite Apostate with the timber thereof and the stones thereof and dreadfully affrighting his truly Religious neighbour who trembleth at Gods Word The Novatians or Cathari abused this place of old Gen. 40. to shut the Church-doors and gate of grace upon such as had fallen after their profession of Christianity And many poor souls and troubled consciences have as often quite perverted or misunderstood it to the shutting up the gate of heaven and door of hope against themselves after their bitterly bewail'd falls or slips but both unjustly But as Josephs Interpretation once of the same nights dream when rightly applyed did rid the Butler out of his misapprehended fears and onely left the more secure Baker under that execution which the other apprehended but himself never dreamt of so neither this nor any other Scripture speaks a word of terror to any sin-troubled soul that trembles at Gods threats But all the Prophets Prophesie good with one consent to these and my word shall be like one of theirs It was indeed once a joyfull sight which Jacob beheld at Bethel Gen 28.12 A ladder whose foot stood on the earth and the top reached to heaven and Angels ascending and descending upon it But here we see a Ladder whose top spires toward heaven but the foot resteth in hell where seeming Angels of light ascend or such new strange Gods ascend as the Witch once saw out of the earth but black Apostate Angels descend Intrat Angelus Exit daemon 1 Sam. 28.13 I am to speak of the Case of Relapses and my Text is the fairest glass to discover so foul a sight as I know Here we have the rise and fall the first and the last the better and worse part of an Apostate-hypocrite described 1. The former his Rise his first and Better part set out in five Particulars 1. Enlightening 2. Tasting the heavenly gift as of some common faith or repentance or the like 3. Partaking of the Holy Ghost which is not to be understood of the sanctifying graces of the Holy Ghost but the common or extraordinary gifts as of Tongues c. of the sanctifying Spirit 4. Tasting the good word of God 5. And the powers of the life to come He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum edificium male sartum prorsus corruit Paroe in loc Had they had to these five steps two other more sincerity at the bottom of the Ladder and perseverance at the top they had been safe 2. The later his fall his last and worse part is set out in four Things 1. His fall is a break-neck fatal down-fall They fall away It is not an ordinary slip or stumble but a down-right not fair fall but a foul given them by Satan such a fall as his own was at first 2. The irrecoverableness of that fall they are past grace and grace and mercy hath done with them They cannot be renewed to repentance as is said of Esau there is no place for their repentance though he sought for the blessing with tears Heb. 12.17 3. The certainty of that irrecoverableness in that it is said to be impossible c. he doth not say it is hard or unlikely or seldom seen but is absolutely impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was never seen or ever shall be Impossible not so much ex natura rei as some things are utterly impossible which imply a contradiction as that true should be false good evil light darkness these impossible because inconsistent with the nature of the things themselves But impossible ex instituto Dei because inconsistent with Gods decree and declared will as impossible as we say An elect or true believer should perish or an impenitent person be saved so we mean impossible by reason of Gods irreversible decree concerning such 4. The cause that makes all this dead-sure and seals the stone of this certainty Seeing they crucifie to themselves afresh the Son of God and put him to open shame and make no account of the bloud of Christ and the grace and promise of the Gospel and of the comfort of the Holy Ghost and are therefore said to sin against the Holy Ghost because they directly slight resist and oppose the gracious office and workings of the holy Spirit But I must stay no longer upon the words by reason of that brevity expected in this Exercise Doct. Our Observation is It is the most fearful and dangerous condition in the world to begin in the Spirit and end in the Flesh to rise and fall in Religion to decay and Apostatize from grace To have had some work of the Spirit and the Word upon their hearts so as to have light and love and taste and gifts and savour and seriousness and hopes and fears and after all to cool and give over Oh how desperate is such a case To go to hell with so much of heaven Oh what a hell is that Heb. 10.26 27. For if we sin willfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin But a certain fearfull looking for of judgâ—ment c. 2 Pet 2.20 21 22. For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning for it had been better for them not to have known the way of righteousness then after they have known to turn from the holy commandment delivered unto them c. Such a thing there may be possibly the Text supposeth it that such may fall and fall away totally and finally only pronounceth an impossibility of their rising again Some are said to fall from grace Gal. 5.4 the stony and thâ—rny ground did so in a parable Demas Judas Saul Hymenaeus did so in good earnest A great Apostacy was foretold in the first days to let in Antichrist 2 Thes 2.3 And in the reign of Antichrist more 1 Tim 4.1 all are warned Let him that standeth take heed lest he fall 1 Cor. 10.12 Heb. 12.15 Look diligently lest any fail of or fall from the grace of God Some of Johns hearers after a while left him Joh. 5.35 Many of our Saviours hearers quite left him Joh. 6.66 Many of Pauls supposed converts were turned away all they of Asia 2
37.11 his hope perished Lam. 3.18 God hiding his face Satan shewing his teeth casting forth a floud and shooting in a peal of fiery darts Curse God and dye Thou art mine as sure as death as sure of damnation as I my self Then how doth a poor soul mourn I am forsaken and quite cast out of sight I am as a bottle in the smoak of hell like a broken vessel or fire-band reserved for hell as possible for this Venice-glass said that destressed Gentlewoman Mrs. Honywood not to be broken when it falls on the ground as for me to escape the damnation of hell God can do much saith he but doth he shew wonders among the dead Psal 88.10 Then pray he would but cannot hope he would but cannot believe he would but dare not fear he would not but must resolve he would to cast himself upon God but he sees his resolution set another way and he cannot he thinks change it therefore doth he not go about it To God he saith I am cast out of thy sight Psal 31.22 To Satan Vicisti Satana Hast thou found me O mine enemy to despair I yield but call not for quarter nor beg I mercy to affliction he saith I am in the belly of hell Jon. 2.2 the weeds and chains of hell wrap me about to Ministers and other friends he saith Stand away go not about to comfort me Esay 22.4 To promises and experience he saith in his haste All are Lyars Yet may the tide turn Gratia nec totaliter intermittitur nec finaliter amittitur Actus omittitur habitus non amittitur actio pervertitur fides non subvertitur concutitur non excutitur defluit fructus latet succus jus ad regnum amittunt demeritoriè non effective Prid. Effectus justificationis suspenditur at status justificati non dissolvitur Suff. Briâ— and the Sun of Righteousness arise after a long winter and continual night as in those remote Climates who sit in the region and shadow of death and come with healing under his wings and he may cry out Rejoyce with me I have found him whom my soul loveth the lost sheep is found by the good sheepherd the lost Saviour is found Luk. 2. the lost star seen againe Mat. 2. And the utterly despairing hopes of salvation are disappointed by a safe though hazardous coming to land Acts 27.20 and 44. For Gods election stands firm and his love is unchangeable and his gifts without repentance and the undertaking of Christ is to keep his to the end that none shall pluck them out of his hand and whom he gives himself for he presents them spotless and blameless before his Father Therefore are the Godly as firm and safe from utter falling away as Mount Sion from being removed or an house on a rock from being subverted Here follows an Use of Terror and speaks to four Sorts 2. Vse of Terror Hic videmus quanta sit Apostasiae atrocitas nihil ad eam hemicidia adulteria surta c. Par. in lo. 1. This Text is thunder and lightning against Apostates Awake you drowsie Professors There is no sin like Apostacy Adulteries Man-slaughter Theft Idolatries c. nothing to this No impossible written over them they have been renewed to repentance 1 Cor. 6.10 11. Mary Magdalens seven unclean spirits and Manasses ten or more not so bad as the unclean spirit going out and a return with an Ogdeas malorum spirituum as Irenaeus cals it with seven other spirits more besides it self Thou art in the high-way to perdition to the sin against the Holy Ghost Sins and judgements meet together in this sin The Cataracts of upper and neather springs all the windows of heaven and fountains of the great deep as in that great deluge Gen. 11. are broken up to drown thee in perdition Thy sins making way for more judgements and this judgement making way for more sins till between these two seas thy soul as that vessel Act. 27.41 is eternally shipwrackt If thou art not altogether past feeling crucifying the Son of God afresh and treading his Bloud and Covenant under foot I sound this Trumpet to warn thee or to deliver my own soul Remember whence thou art fallen and repent and do thy first works Rev. 2.5 Be watchful and strengthen what is ready to dye Rev. 3.2 Haste escape for thy life look not behind thee as was said to Lot or as Jonathan in another case 1 Sam. 20.38 Away make speed haste stay not 2. This speaks terror to Professors fallen or lying in scandalous sins you can't sin at so easie a rate as others you know your Masters will and do it not therefore shall be beaten with more strips You are as a City set on an hill Luk. 12.48 your fault can't be hid no more than an Eclipse of the Sun when the Moon or other Stars totally Ecclipsed no notice is taken of them 2 Sam. 12.14 1 Sam. 2.24 You make the enemies of Religion blasphem or deride godliness you make the Lords people to transgress your sins are more infectious then others your repentance had need be extraordinary not only for pardon which you haply may obtain but for the scandal which others may take which you can't possibly prevent 3. Terror to such as after conviction and engagements under affliction and distress after some prayers vowes and a begun or resolved reformation return to former courses as they after what they promised in their distress Jer. 34.15 16. Returned when delivered and started aside like a broken bow The new broom of affliction swept the house clean for the present but afterwards the unclean spirit returns and this washed Sowe is wallowing in the the myre again 4. Such as lapse and relapse into the same sin again as Pharaoh Jeroboam and those Antichristian brood Rev. 9.20 21. which repented not notwithstanding all judgements convictions confessions promises go from evil to worse from affliction to sin from sin to duty and from duty to sin repent and sin sin and repent Jer. 9.3 and from repenting of sin in distress go to repent of their repentance when delivered Pharaoh unsaith all he had said and saith his repentance backward as the door turneth and returneth on the hinges is sometimes shut by and by open again so these in no constant posture their goodness like a morning dew a little devotion in a morning for all companies till night comes then a little evening dew again Amphibia that live in both Elements Modo Ecclesias modo theatra replentes Aug. now you fee them at a Sermon anon at a Play-house as Solomons Harlot sacrificing in the morning prostituting her self to all filthiness at night or as Solomons drunken beast that hath had knocks and blows yet being besotted with his drink or company saith Prov. 7.14 â—5 Pro. 23.25 Esay 56.12 They hâ—ve stricken me and beaten me but I felt it not when I awake I shall seek it again or as Esays
if he had said Go lead on my God behold I follow as neer as close as I can è vestigiò I would not leave any distance but pursue thy footsteps step by step leaning upon thine everlasting arms that are underneath me and following thy maunduction Lot had almost perisht in Sodom for lingring when his God hastned him away Gen. 19.16 But Sampson till then invincible awoke too late from the bosome of his Delilah when the Philistines had shaved his seven locks And he thought to go out and shake off their cords wherewith they bound him as at other times but the Lord was departed from him and they took him and put out both his eyes Judg. 16.20 21. A Christâ—an is more then a man when he acts in concurrence with his God â—sal 27.1 The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid But if he resists the holy Ghost he doth not only grieve him but will if he go on resisting quench him and then he is all alone becomes heir to the curse of Reuben Gen. 49.3 4. he who was a while since the excellency of dignity the excellency of power is now weak as water and cannot excell The proverb tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a great deale of Time in a little opportunity It is good striking while the Iron is hot and lanching out whilst wind and tide serve Open all thy Sailes to every breath and gale of Gods good spirit Welcome every suggestion reverence every dictate cherish every illapse of this blessed Moniâ—or let every inspiration find thee as the Seal doth the Waxe or the spark the tinder and then as the Spouse tels her beloved or ever thou art aware thy Soul will make thee as the Charet of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a free and willing people Aminadab Step into the pool when the Angel stirs the water John 5.4 Keep touch with the motions of the spirit and all is well But if these three Rules are too generall and remote I shall now lay down some more particular and exact directions for checking the beginnings of sinne and these are of two sorts as Physitians have their Prophylactiques and their Therapeutiques Some for prevention of the fit and paroxysme others for the cure and removall when the symptomes of it are upon thee 1 Before the Paroxisme cometh prepare and antidote thy Soul against these lusts of the flesh by observing these advices Rule 1 The first is that noble counsell of Eliphaz to Job cap. 22. vers 21. Acquaint thy selfe now with God and be at peace Get thy heart fixed where thy treasure is have thy conversation in heaven and thy fellowship with the father and with his sonne Jesus Christ Flee to thy God to hide thee He that dwelleth in the secret place of the most high shall abide under the shadow of the Aâ—mighty Surely he shall deliver thee from the snare of the fowler He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Psal 91.1 3 4. Arise with thine arisen Lord and seek the things that are above Set thine affections there where Christ sits at the right hand of God If the Soul is not where it animates but where it loves awaken thinâ— and kindle it into holy passionate Extasies of love that thou mayest live in heaven all day long and which is the priviledge of the upright Psal 140 13. dwell in the presence of that God whom thy soul delighteth in The Tempter cannot reach thee there Be much in converse with God and the Devil will have litttle converse with thee or if he have it will be to little purpose How was the Majesty of King Ahasuenus incensed at that affront of Haman when he threw himself upon Queen Esters bed what will he force the Queen in our presence Esth 7.8 Keep but in the presence of thy Lord thy King thy Husband and the Ravisher will not offer to force thee there or if he do it wil be but in vain How secure is that Soul that lives under the deep and warme and constant sense of Gods being it's all in all What a munition of rocks is this against all assaults and incursions of the Tempter They are our tame and common Poultry whose wings sweep the ground as they flie and raise a dust but the generous Eagle soon mounts above this smoaky lower Region of the Aire till she makes the clouds a pillow for her head Put on Christian thy Eagles wings which are the same with those Doves wings which David pray's for Psal 55.6 and flee away that thou maist be at rest They that wait on the Lord shall renew their strength they shall mount up with wings as Eagles c. Isa 40.31 When the soul is once but upon the wing heaven-ward O how easily then doth it soare away above this region of smoak and dust above this Atmosphaene of earnality and fleshly lustings into the pure free Aethereal aire the blessed serenity and rest of Gods life and kingdome which is righteousnesse and peace and joy in the holy Ghost Rom. 14.17 it is cold iron that shews its rusty scales they disappear when it is red hot Get but thine heart on fire heaven-ward be but ascending thither Eliah like in a flaming Chariot of holy longings and paintings after God and the lustings of the flesh shall no more appear to deform thy beauty then the rust of iron appears when the metal is Candent i. e. all over of a light and glowing ardour The Rule then is Be sick of love to thy dear Master and Lord and thou shalt not be sick of sin Stir up spiritual and holy lustings in thy soul after the love and favour the grace and image of thy God and thou shalt not fulfill the lustings of the flesh Study throughly the unchangeable natures the eternal laws and differences of moral good and evill To open this There are some things of a middle and indifferent nature neither good nor evill in themselves But if God commands or forbids any of these they are then good or evill indeed but only because or whilest he doth so The Ceremonial Law of the Old Testament stood in these things and is now abolished by the same Divine authority which enacted it And it is now the glory of Christian Religion that excepting the two Sacraments and a very few other positive institutions for great and weighty causes reserved the Evangelical Law of the New Testament consists of such preceps as carry their own Credentiall letters and are built upon morall grounds of everlasting equity and righteousnesse Wherefore the Romanists deserve very ill of Christian Religion nor are the Lutheran Churches to be excused who of their owne heads impose so many indifferent things now in the service of God under the Gospel and that for no
hidden way of wickednesse I believe hath sent many to Hell they would never make their disease known through fear of shame c. As some persons have died of those diseases which they have smother'd It is true a man is not bound to make confession of all his sins to a Minister as we rightly assert against Papists but yet all Divines grant that in many cases it is both expedient and necessary to acknowledge thy wickedness to men and to say nothing of those cases wherein it is sometimes necessary nor of many reasons which make it frequently expedient I shall only instance in one which is sufficient of it self many times that the Physitian knowing more exactly thy malady may more effectually proportion his remedy Possess them with this in such cases How infinitely better it is to have some shame before a friend who will cover your shame and hate to reproach you with it then before all the world Cconvince them what folly it is to be unfaithful to themselves c. 8. Take heed of healing the souls of sick persons slightly this we are very apt to 1. From the sick mans greedy desire of comfort 2. From the expectation and desire of carnall friends 3. From our own carelesse hearts that love not to put our selves to any trouble or reproach which we shall meet with if we be faithfull in this case however take heed of it Ier. 8.11 They have healed the hurt of the daughter of my people slightly saying Peace peace when there is no peace This is the case A soul whether in sicknesse or in health must first be wounded then healed There must be sorrow and travel ere the Man child be brought forth There must be true repentance and godly sorrow deep sorrow They dawb that tell you otherwise and make God a lyarâ—â— Great heavinesse of heart c. Repentance is neither a short nor a superficiall work Perswade them to wait Gods leasure and in Gods way for the cure not to precipitate your work Perswade them not to be afraid of sorrows troubles c. but rather to fear the want of it for here is a common and a fatall mistake most men are afraid of sorrow and labour to drive away sorrow Wheâ—eas indeed sorrow is the midwife of all true joy Tears of penitential sorrow are the streams that lead us to the Rivers of pleasure which are at Gods right hand It is none other then the gate of heaven the fountain of comfort And on the contrary to be a stranger to godly sorrow is one of the dreadfullest signes of a lost soul The laughter of such a person is a Risus sardonicus a deadly joy Labour more to work a solid than a sudden cure There are other directions I thought to have given but these may suffice and I will conclude all with two or three Uses first to Ministers then to people 1 To Ministers Hence we may learn the great difficulty of the Ministeriall work we see one reason why Paul said Who is sufficient for thâ—se things O what a sinne and shame is it to see what persons venture upon this work that such undertake to be shepherds of Christs Flock that are hardly sit to be set with the dogs of the flock Father forgive them they know not what they do Many act as if they thought this were all the worke of a Minister to make a few Sermons read some Prayers c. No no a Minister must be throughly furnished to every good worke He must be apt and able for every worke This among others O what Angelical abilities doth it require Acutenesse to discern the sick mans temper knowledge to understand the nature of all Spirituall Diseases the Symptomes the Prognosticks as also the Antidotes and Remedies Wisdome to make suitable speedy Applications O how hard a case is it Many sick men can neither endure morbum nor remedium neither the disease of their soules nor their remedy c. A Minister had need know all things understand all persons discern the subtilties of mens hearts and not be ignorant of the wiles of the Devill How many knots must he be able speedily to untye How many cases must hee be able to give speedy resolution too And hee must be supposed to have layd up with great industry because he must bring forth out of his Treasure things both new and old O the difficulty It is a sad thing to consider that many souls do perish not onely vi morbi by the force of their Disease but also errore medici by the errour of their Physitian by the mistakes of their Ministers And as Galen speaks of physick for the body it is also true of the physick of the Soul In medicina nihil exiguum In physick nothing is little a small errour there may occasion fearfull mischiefs So a small mistake in souls concernments may occasion a souls everlasting ruine 2. To people Is it of such difficulty O labour you to do your work in health while time and strength last before the evill dayes come c. It is a serious Admonition of Gregories in his Book Decura pastorali salus corporis quando ad bene operandum accepta despicitur quanti sit muneris amissa sentitur He that neglects the time of health for the doing of his great work he shall feel the worth of it by the want of it I beseech you let me reason with you Why will you run an hazard when you may go a safe way Consider what woful straits you will bring your selves too if you do not ponder your ways and fix your thoughts and afflict your hearts You kill your souls if you do perhaps your bodies c. what a dreadfull Dilemma is this c. The Physitian chargeth you not to trouble your selves with sad thoughts lest you overthrow your bodies and the Minister If he will be faithful must charge you to trouble your selves lest you lose your souls O consider now now you may consider you have the use of reason then reason maybe lost c. Now God will accept of you then it may be he will reject you as Prov. 1. Now yau are at leasure to consider then sufficient unto the day will be the evil thereof And therefore be perswaded to improve the time of health It is the general custom of sick persons to send for Ministers to prepare them for the future life when they despair of the enjoyment of this present life A learned man wittily observed that as they say ubi desinit Philosophus incipit Medicus So it may be said Vbi desinit Medicus incipit Theologus where the Physitian ends the Divine begins Thus they begin to live at the end of their life But you if you be wise take this counsell and ô that my words might prevail with you desire to speak with able godly Ministers in the time of your health That that is the acceptable time Then may they give counsell freely and
6.10 31.1 Prov. 31.15.26 Titâ—s 2.3 4. and pressing Divine Precept upon his heart she gave also a portion of instruction as well as of food to her servants and Maidens Ancient Matrons are commanded also by the Apostle to teach younger women the works of sobriety and obedience For this matter Abraham was commended by God himself Gen. 18.19 as a pattern to all posterity I know him saies God that hee will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement c. And therefore God was pleased to reveal secrets to him To conclude It is good to edge your Precepts and Instructions with some notable remembrances of the great day as that holy and learned Mr. Bolton did to his children upon his death-bed for speaking of the instructions that hee had given them in the time of his sickness Mr. Boltons Life p. 33. printed with his works 4 to Anno 1639. and before hee said hee hoped they would remember it and verily beleeved that none of them durst think to meet him at that great tribunal in an unregenerate state 4. Set a narrow guard upon the first sproutings of sin in their conversations Crush Vipers in the egge Exercise your hazle-rods upon the Serpents heads when they first creep out of their holes being chill and feeble in the beginning of the Spring Psal 101.8 I will early destroy all the wicked of the Land saies David You must set about this work betimes check every evil and unsavoury word at the first hearing Watch the beginnings that first bubblings of corruption in them A man may pull off a tender bud with ease but if hee let it grow to a branch it will cost him some pains It is observed by experienced Naturalists that a Common bringing forth nothing but fern may bee made very good ground if when the weed comes up tender and green it be often cut down you will in three or four times discourage the root and make it dye away It may prove so through Divine Blessing as to the shootings up of original corruption if thou be diligent and constant at first Cant. 2.15 Take us the Foxes nay the little Foxes that spoil the Vines this is the way to destroy their race as well as to preserve your tender Grapes David smote Goliah in the forehead hee smites the Devil and sin in the forehead qui initio tentationis vincit that falls upon and overcomes tentation at first Stella in Loc. It is a saying of Salvian Cum primum homo peccare incipit aternum sibi-accendit ignem When one fir st begins to sin Sâ—lv de Gâ—b Dei l. 4. p. 116. then hee kindles the eternal fire Oh that you would then begin to cast water upon the first kindlings of sin in your little ones Cut off the occasions of sin by prudent interposition It is strange to see what excuses and palliations for sin what collusions in speech little children will use Before thou canst teach them to speak plain English the Devil and a corrupt heart will teach them to speak plain lyes While their tongues do yet falter much in pronunciation they 'l falter more in double speaking What great need is there then to put a curb and bridle upon thy childs tongue as well as thine own Undermine their fallacies by discreet examinations Psal 39.1 and sagacious questions If this work be not set to betimes possibly in process of years they may prove too cunning to be catch unless thou season them quickly with the awe of Gods judgements and the danger of sin Teach their conscience to blush as well as their cheeks that they may from an inwrought principle eschew the evil and do the good Aelian de animal l. 6. c. 47. Else they may too soon prove like the Hares in Aelian that by leaping this way and that way when they come nigh their muse do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confound their footsteps to prevent discovery If thou suffer childe or a young servant to go on in sin unregarded untaught unchid and think 't is too little to minde at first that sinful folly will be thy scourge in the end God many times whips an aged Parent by that childe which was unwhipt at first 1 King 1.6 Adonisâ—h had well nigh broken the design of David about Solomons being set in the Throne whom his Father had never displeased by saying why hast thou done so that is never checkt him for his faults The means to take away the root and foundation of evil customes and habits Hieron ad Gaud. p. 101. is to fall a weeding in the spring of thy childes Life Aegre reprehendas quod sinis consuescere Reproofs will go down untowardly when children come once to their teens when their years come up to double numbers 5. Preserve them from evil society David not onely hated sin in general Psal 101.7 but especially hee detested to have it become an inmate in his house Hee that worketh deceit shall not dwell within my house hee that telleth lies shall not tarry my sight That so the evil example and pitch-like society of wicked persons might not cleave to and corrupt his neer Relations Children are like the Polypus in Aelian Ael Var. hist that turns into colour of that rock or weed in the Sea that lies nearest Imitation is natural to children Associates and companions are the patterns of their imitation Wherefore Plutarch in his tract about the education of children advising some Graecian Boies to be brought up with them gives this precepâ— Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vertuous manners and behaviours lest children should contract some vice from ill society For according to the Proverb Hee that lives with a lame man will learn to limp Nay one greater than Plutarch tells us that with a furious man wee should not go lest we learn his waies Prov. 22.24 25. Children especially may be dangerously infected by lewd and corrupâ— company Many children of godly Parents have had their manners fouled and vitiâ—ted extreamly by frequent and familiar converse with the naughty children of wicked neighbours 6. In the next place let seasonable and prudent rebukes be administred according to the nature and quality of their offences Begin gently use all perswasive motives to draw and allure thâ—m if possible to the waies of God tell them of the rewards of glory of the sweet society in Heaven Endeavour to satisfie thâ—ir hearts that God is able to fill their souls with such joyes as are not to be found in the creatures Jude 22. Of some having compassion making a difference Butt if this will not do then begin to mix some more severe expressions of thy holy anger against sin As there is a concatenation in vertues so in passions Love and anger
him have a sympathy with him in them Luk. 24.52 Act. 2.26 Neither is it his joy alone that hee was personally advanced by being raised again from the dead and taken up to glory to sit therein at the right hand of God but theirs also Tell a loyal wife that her husband is honoured and her heart will leap at the tidings that are brought to her 'T is good news to love-sick souls to hear that Christ is now in Glory they savour the advancements of their Lord according to those words of Christ himself to his Apostles If yee loved mee yee would rejoyce because I go to the Father for my Father is greater than I Joh. 14.28 They are glad by Faith to see the Sun of Righteousness after a dark and cloudy morning in his Meridian Altitude They dye Ioh. 20.20 and are crucified with Christ in his death Rom. 6.3 Gal. 2.19 And they feel a reviving of themselves in the Resurrection of their Lord and hence it is said of them that they are quickened together with him Ephes 2.5 Ioh. 20.11 compared with Mat. 28.8 and that they sit together in heavenly places with him Ephes 1.20 Wee read of Mary that shee went weeping to the grave of her Lord but hearing that he was arose shee came away rejoycing And no otherwise was it with his Disciples Christ doth not triumph alone in his Ascension but all such as love him share therein together with him And as they share with Christ in his personal joyes and troubles so do they no less when any of his concernments in the world do either prosper or else are trampled upon and clouded Psa 42.10 69.9 'T is as the arrows of death to see either his Laws Ordinances Officers or Subjects trampled upon The reproaches of the rebellious world reproaching their Lord fall upon them and are as so many darts struck into their own souls This is that which successively feeds their joyes and sorrows that it goes well with the Militant Church here below or that a cloud of displeasure and persecution is spread over it 6. Character Where love to Christ is sincere there Christ is accounted by the soul to be its Treasure and there is a longing desire in every such soul of the neerest communion with him I put both these together though there bee a very clear distinction between them for brevity it is a truly conjugal love which can neither bear with distance nor brook any Rival And this is the meaning of the Spouse in that double expression calling him the chiefest of ten thousands and professing him to bee altogether lovely The soul that loves Christ may love other things Cant. 5.10.16 and esteem them lovely but shee will say of none that they are altogether lovely but only of her Lord. When one asked Alexander to shew him his Treasure the report is that hee pointed to his friend Ephestion the Treasure of a soul that sincerely loves Christ is Christ himself Deus meus est omnia or my God is my all saith the soul that loves God as his Ultimate end Hence is that of David Psal 73.25 Whom have I in Heaven but thee and who is there on Earth that I desire besides thee Christus meus est omnia or my Christ is my all saith the soul that is upon inquiry how to finde acceptation with God Whence is that of Paul Doubtless I count all things but loss for the excellency of the knowledge of Christ Phil. 3.8 'T is the proper Motto of a love-sick soul None but Christ The sincerity of a Christians love lies in giving a preheminence to the Redeemer whom it loves above every thing else The soul that loves Christ values nothing in comparison of him no not his own benefits Meretricius amor est plus annulum quam sponsum amare or It is a noâ—e of a Harlot to prefer the portion before the person And that is a no less true than noble speech of the devout A. Kempis Nobilis amator non quiescit in dono sed in Christo super omne donum or The Wo thy and Noble Lover values not Christ so much by what hee brings as by what hee is himself The soul that loves Christ loves Ordinances because they are the banquetting-house of her Lord Cant. 2.4 wherein shee is often refreshed by him shee loves the Priviledges of the Gospel becâ—use they are the Purchase of her Lords blood Cant. 4.1 c. Shee loves her own Graces because they are the rare Ornaments which Christ hath put upon her to render her beautiful and fit her for his own imbraces and yet after all her language to Christ is Not Thine but Thee Shee will not so value them as to forget him that gives them Christ is her Center and therefore shee rests not but will lay by and through all to come to him shee can scarce forbear a fit of Impatience sometimes to think of that distance that is still between them See Cant. 8.14 Make haste my Beloved saith the Spouse to Christ there and bee thou like to a Roe or to a young Hart upon the Mountains of Spices And such another Ejaculation is that Revel 22.17 20. where the whole Church is brought in crying to Christ Come Lord Jesus come quickly While our hearts dwell below upon the thick Clay and have no daily desires to send forth as Doves from the Ark for communion with Christ There is little sign of sincere love to him 7. Character Wee may know our Sincerity in love by the value wee put upon our selves as well as upon Christ if our interest in Christ bee the rule by which wee value our selves that will argue true love when this makes it day in our souls that Christ smiles upon us and on the other side when this spreads the darkness of the night over us that hee hides his face from us then wee love him David loved God heartily and therefore when God smiled hee rejoyced Psalm 4.6 Psal 30.7 and when God hid his face hee was as much troubled then as before delighted 'T is thus in every relation where there is sincerity of affection as the bond thereof and a dependance between them of the one upon the other 'T is thus between a Prince and a loyal favorite between a Husband and a loving wise 't is thus between the love-sick soul and Christ when shee injoyes him then none so lightsome in Countenance as shee According to the nature of love her affections are hardly concealed they are even too big for her heart to cover and therefore shee can scarce with hold her self from a Holy exultation before every one that meets her Whereas on the other side if Christ but withdraws if shee calls and hee gives no answer if hee seems to avoid her Company and to despise her familiarity what then Oh then her Joy is turned into Gall and her Pleasantness into Wormwood then her Countenance grows dark
together with his person hee offers Heaven and Earth for a Dowry Rom. 8.17 All things are his by purchase and thou shalt bee a Copartner or Coheir with him when thou art espoused to him 4ly 1 Cor. 3.22 23. He will manifest the highest Indulgence and Tenderness towards thee Not all thy cross walkings if through temptations it shall so fall out shall put him upon any more then a moment any departure from thee Isa 54.7 8. for hee hath resolved that his faithfulness towards thee shall never fail Isa 89.33 and therefore when thou seemest almost lost and ready to despond hee will return to thee again and the more time he hath lost by absence the more full will his heart bee of ravishing love and affections to thee 5ly Hee will Turn all to thy good neither thy sins Cant. 6.3 though many and great nor thy miseries though overwhelming and discouraging no nor lastly shall death it self Rom. 8.28 38. bee ever able to make a divorce between thee and him but serve as a passage to thee when thy work is done into the Bridechamber of thy Lord and now tell mee Phil. 1.21 hast not thou Reason to love him 4. Consider but thy case while this Virgin affection to thy Saviour is wanting 1. Thou multipliest thy whoredomes and thy abominations continually for what are thy Intensive willings of other things but so many acts of spiritual adultery and base prostitutions of thy soul to thy dishonour and disadvantage while other things usurp the room of Christ 2. Thou art a treacherous Hypocrite and deceiver forasmuch as thou pretendest to the eye of the world to bee Christs and yet art nothing less than his 3. You lay a barr in against your selves and the acceptance of all your duties when faith works by love then is obedience illustrious and meet for a gracious acceptaotin that obedience which owes no part of it self to love is worth little and brings in no more Gal. 5.6 then it is worth 4. You make bonds for your selves in death Iob 27.6 and lay up terrible reprâ—oches in the Consciences against the day of Judgement 5. You make your damnation necessary there being no Congruity to any of the Divine Attributes much less to the offices of Christ that that man should ever bee saved who never had any sincere affection to him These are some of the Considerations which may bee of use to them that have no spark of love yet kindled in their hearts There are a few of the other kinde which may provoke to get this love Inflamed where it is such are these Consider 1. The love of Christ to thee was a growing Increasing love I do not mean in respect of the habit but in the outward demonstration thereof The neerer hee was to his death the more exuberant in love and when hee rose again his heart did overflow with tender indulgence as appears by the meltings of his bowels towards Mary and over Peter and much more may wee beleeve him now to be full of them now that hee is at the Right hand of God 2. There is more lovelyness in Christ than ever thou canst finde out or fathome when wee have let out our affections to the utmost there will still bee more than wee can finde affection for our love to eternity will have something of admiration mixed with it 3. It 's all you can return to him it 's all hee looks for at our hands that which lies in love and which flowes from it is the whole that is required to compleat Christianity 4. The more you love him the more lovely you are unto him Then hath Christ the highest complacency in us when our hearts are under the greatest Raptures of love to him Beatus est qui intelligit quid sit amare Jesum contemnere scipsum propter Jesum A Kempis de imitatione Christi l. 2. c. 7. 5. It is the honour of a man to love Christ superlatively It is the sweetest part of our lives and that which Christ values us more by than by any thing else It 's Heaven on Earth 6. According to the measure of your love so will all the rest of your services and graces be i. e. either more or less better or worse Love is like the Master wheel in an Engine making the whole soul to move faster or slower These are the considerations of the last kind will some say oh but what shall wee do to get this blessed affection into our souls which was the third thing proposed And in order thereto I offer these Directions 1. Direction Bee well acquainted with the nature of this great duty The great mistake of the world lies in this That is thought to be love which is not and thence men and women grow bold and confident and value themselves more than they ought I have given in my best assistance so far as the nature of the first case would permit to prevent mistakes in this matter before and therefore I will not do it over again Only remember if you would not miscarry that it is not a Naked Christ but a Christ advanced by incomparable Personal Excellencies and cloathed with his offices of King and Priest and Prophet that is the Christ to bee loved and you cannot well miscarry This is that damning mistake of the world they love Christ but not as dignified by God with any of his offices 2. Direction Bee much in the study of your selves what you were originally and what you are since become through your own miscarriage wilfulness and folly Take your souls to the glass of the Law and go from one precept to another and when you have done there go to the Gospel And be sure you do not deal sleightly but understand throughly how much you have offended And when you have well studied the number and quality of your sins then consider the justice and holiness of the Eternal God which you shall understand by the same Law and Gospel where they speak the Divine Terrour against offending-sinners but more specially shall yee know is by going to the Cross of Christ and wisely and seriously considering the horrour of that punishment which Christ there indured for wee never know as wee ought the evil of sin and our misery thereby until wee know what hee indured to make an Expiation for it Do this and do it faithfully They that never knew themselves they are most certainly without love to Christ And it is enough to prove it because unless this foundation be first laid they can see no sufficient reason for it 3. Direction Get a true Conviction concerning thy own ultimate end and happiness Where it lies viz. not in the objects of sense but in the Beatifical vision of God possesse thy soul by Scripture light Mat. 16.26 of the grand importance of securing thy Interest therein while you think your happiness lyes any where else than in God it will be
that hath abused mee for hee describing Religion by it's proper Acts tells us that pure Religion and undefiled before God and the Father is this to visit the Fatherless and the Widdow in their affliction and to keep himself unspotted from the World so that that thing which in an especial refined dialect of the new Christian Language signifies nothing but morality and civility that in the language of the Holy Ghost imports true Religion Mark 12.33 34. when the Scribe told Christ that to love God with all the heart c. And our neighbours as our selves was more than whole burnt offerings and sacrifices it is said when Jesus saw that hee answered discreetly hee said unto him thou art not far from the Kingdome of God They that would have a Religion without moral righteousness talk indiscreetly and are further from the Kingdome of God than a meer moral man If wee neglect this part of Religion wee disparage the Gospel and abuse our profession wee are but pretenders to Christianity Plutarch speaks somewhere to this purpose hee had rather posterity should say there was never such a man as Plutarch than that hee was a vicious or cruel or unjust man I had rather a man should not call himself a Christian that hee should renounce his Title than that by his life and actions hee should represent Christians to the world as oppressors as unjust and treacherous dealers If men will only use Religion for to cover their unrighteousness I had rather they would put off their Cloaks and bee Knaves in querpo that every body may know them than that they should go like High-way-men in vizards and disguises only that they may rob honest men the more securely And to move you to the practice of this Rule I shall only offer to you one Consideration but which hath so much weight in it that it may be instead of many As you deal with others so yee shall bee dealt with With what measure you mere to others it shall be measured to you is a proverbial speech often used by our Saviour and which one time or other you will finde to be very significant God doth many times by his providence order things so that in this life mens unrighteousness returns upon their own heads and their violent dealing upon their own pates There is a divine Nemesiâ— which brings our iniquities upon our selves No man hath any vice or humour alone but it may be matched in the world either in its own kind or in another if a man be cruel and insolent A Bajazet shall meet with a Tamerlane if a man delight to jeer and abuse others no man hath so good a wit but another hath as good a memory hee will remember it to revenge it Hee that makes a trade of deceiving and couzening others hee doth but teach others to couzen him and there are but few Masters in any kinde but are out-done by some of their Schollars But however wee may escape the hands of men how shall wee escape our own consciences either trouble of conscience in this life or the worm of conscience in the next how shall wee escape the hands of the Living God how shall wee escape the damnation of Hell 1 Thes 4.6 Let no man go beyond or defraud his Brother in any matter for God is the avenger of all such Hee will take their cause into his own hands and render to us according to our fraudulent and cruel dealing with others Mat. 18.35 So likewise shall my Heavenly Father do also unto you c. What our Saviour saith Mat. 19.29 That there is no man that denies himself in Houses or Lands c. for Christs sake and the Gospels but shall receive in this life a hundred-fold and in the world to come everlasting life is true also here There is no man that is injurious to his Brother in houses or lands or good name or any other thing but shall probably receive in this world aâ— hundred-fold however without repentance in the world to come everlasting misery In the next world men will finde that they have but impoverished themselves by their ill-gotten wealth and heaped up for themselves treasures of wrath Read those words and tremble at them Jam. 5.1 2 3 4 5. Go to now yee rich men weep and howl for your misery shall come upon you c. Let us then be perswaded as we love God whom we have not seen as we love the Gospel which we read and hear every day would preserve the reputation of it as wee would better the world and the condition of man-kind as wee love our selves and our own peace and happiness to deal justly and equally with all men Till wee come to live by this Rule of Equity wee can never hope to see the world a quiet habitation But if this were practised among us Psal 85.9 10 11 12 13. then Glory would dwell in our Land Mercy and Truth would meet together Righteousness and Peace would kiss each other Truth would spring out of the Earth and Righteousness would look down from Heaven yea the Lord would give that which is good and our Land would yeeld her increase Righteousness would go before him and set us in the way of his steps After what manner must wee give Alms that they may be acceptable and pleasing unto God 1 TIM 6.17 18 19. Charge them that are rich in this world that they bee not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on Eternal Life THe sum of these words is a Direction for Rich men how to make the best use of their Riches The ground or occasion of this Direction is to meet with an Objection which might be made against the discommodities and dangers of Riches noted before in vers 9 10. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition V. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves through with many sorrows From hence some might infer as the Disciples did from the inseparable and inviolable bond of Marriage noted by our Saviour Matth. 19. If say they the case of the man bee so with his wife it is not good to marry So might some say if they that will be rich fall into temptation and a snare c. then it is not good to be rich yea such as are rich may say Let us give away or cast away all that wee have rather than retain such Vipers as Riches seem to be To prevent such inconsequent inferences the Apostle giveth this Direction whereby hee sheweth
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
The Goliah and Holophernes who being once slain the Philistims and Assyrians will soon be routed Throw the head of this Shebah over the wall and the enemy will retreat shamefully 4. Never enter the field without thy Second Fight under the Shield as well as under the Banner of thy General In other fights the General flyes to the Battel upon the wings of his Army but here the Army flyes upon the wings of their General This is done by Faith and Prayer Thus David conqueâ—ed Goliah 1 Sam. 17.45 and the Philistims 2 Sam. 5.19 23. Fight alwayes upon thy knees Let Moses be praying while Josuah is fighting Exod. 17.11 Mâ—y not Christ take it ill if thou carry thy self as if thou meanest to steal a victory before he know of it 5. Put on keep on stand in and exercise thy Spiritual Arms Ephes 6. v. 10. 18. That only is Armour of Proof never any girds it on but may boast before the Victory Allude to 1 Kings 20.11 never any fought prosperously without it It 's our mettal as well as our weapon Neither Earth nor Hell can stand against this Artilery of Heaven Let not Satan find thee disarmed lest he leave thee dispoyled There is no fighting with carnal weapons against a spiritual Enemy You may as well beat the Devil with a sword or spear as conquer sin by the power of Free-will or with moral and worldly Arguments They are but paper bullets and paper walls the scorn not the Terrour of Hell though useful in some cases Remember withal there are no Arms for thy Back-parts 6. With some Lusts fight like the Parthians flying 1 Cor. 6.18 and 2 Tim. 2.22 This is but an honourable retreat and warlike stratagem Jos 8.15 Judg. 20.32 Youthful Lusts are like the Basilisk or like a Burning-glasse in the Sun that may not be looked on 2 Sam. 11.2 with other Lusts fight like the Romans charging home 7. Entertain no Parley with thy Enemy This cost all mankind dear at first Gen. 3. vers 1. 4. It 's dâ—ssloyal looks like a confederacy and is very dangerous Come not into Jaels tent sleep not in Dalilah's lap talk not with Joab lest he smite thee under the fifth Rib. Sin and Satan are too cunning Sophisters for us to dispute withal He in a manner gives up his Cause that will plead it with the Devil The best Answer to Satan's Suit is a round and churlish denyal Zach. 3.2 Matth. 4.10 Jude vers 9. Parleying is a kind of faint denyal and draws on this impudent Suiter 8. Take advantage by every thing that befalls thee in this Spiritual Warfare Eye thy reserves The Captain of thy Salvation is both thy Vanguard and thy Rereward and will be thy Reward Thou gainest thy Husband as David did his wife by conquering these Philistims and while thou art fighting for him he is weaving thy Crown 2 Tim. 4.7 8. Eye thy Fellow-souldiers those Worthyes of the Heavenly David that are both Militant and Triumphant Heb. 12.1 Example is very forcible Yea take advantage by thy very Foyâ—s to be more humble charitable dependent watchful and courâ—gious Let not the Enemy gain the field after Conquest by a back-blow of Pride This Antiochus gains often more by flattery then by force Dan. 11.21 22. It 's honourable for Christ to say well done c. but dangerous for Satan to say well done and safe for thee to say poorly done when thou hast done thy best Despise thy self when others admire thee and be assured that self-admiration is the most dangereus Devil in the World Especially improve Advantages prudently when thou hast thy Enemy on the hip yea on the ground fall with all thy weight upon him give him no Quarter lest thou meet with the doom of Ahab 1 Kings 20.42 and of the Israelites Numb 33.55 56. Here as one notes well Learn Wisdom of the Serpents-Brood who never thought they had Christ sure enough though they had him in the Grave Matth. 27.64 Remember it 's thy highest Wisdom first to discern next to improve the Spiritual Contrarieties that act in thy own bosome He is the wisest man that knows himself and he the strongest man that conquers himself This alone is the true Israelite who by conquering himself doth in a pious sense overcome both Heaven Earth and Hell Gen. 32.28 What Faith is that which except we have in Prayer we must not think to obtain any thing of God James 1.6 But let him aske in Faith FOr the Connexion of these words with the former since they will not give much light to the Question I am to handle and the time will hardly permit things more necessary to be spoken I shall wholly wave or very briefly speak to The Subject I am to speak to is to show what is meant here by asking in Faith or what Faith that is which who so hath not must not or hath no reason to expect to receive any thing from God God may bestow his mercies where and on whom he pleaseth but is no way engaged by promise to bestow any mercy on such an one that asketh not in Faith It is not said that such an one should not expect any great matters from God but not any thing at all the least mercy is greater then he hath any reason to think he shall receive not only he shall not receive Wisdom spoken of vers 5. but not any thing Wisdom he may get as Achitophel did and many other things without praying in Faith or praying at all but for Divine Wisdom or for any blessing from God he may think what he will but if the Apostle may be thought worthy to advise him he would not have him think to receive any thing except he ask and ask in Faith Therefore it much concerns us to know what is meant by asking in Faith since the want of it makes our Prayers of none effect if we pray without it we may pray but you cannot justly expect any return of your Prayers except it be as of an arrow shot up to Heaven upon your own head to your wounding Of this Question I shall speak very plainly as the Lord shall enable me in the evidence and demonstration of the Spirit Comparing Spiritual thingâ— with Spiritual things Some may make it to imply more to ask in Faith then to ask with Faith or that it is more to be in Faith then for Faith to be in us To be in Love is more then to love and when it is said Revel 1.10 that the Apostle was in the Spirit it showes that not only he had the Spirit and was filled with it but there were great overflowings and a superabundance of the Spirit This the Apostle seems to call James 5.15 the Prayer of Faith as if their Faith rather prayed then they as St. Paul speaks It is not I but the Grace of God in me when Faith rather may be said to act us then we to act Faith But I suppose those high degrees of
so great God will not hear my prayers and heal my child for if indeed that were the reason of thy fearing that God will not hear thee thou wouldst rather feâ—r it as to thine other child since his death would be more afflictive Now the Saints have more reason to strengthen their Faith in the Omnipotence of God in Prayer than wicked men for because the things worldly men desire need not Omnipotence to do A creature may do what they desire except God will withdraw his common Providence for one that is worth an hundred thousand pounds can make a poor man rich and some Medicines in an ordinary way of Providence have vertue to cure many Diseases But the things the people of God desire cannot be done but by Omnipotence Eph. 1.19 IV. We must act our Faith upon his Goodnesse and Bounty for we must not only have high thoughts of Gods other Excellencies but of his Goodness also of his abundant willingness to do us good and loathness to afflict us for surely he never afflicts us but in case of necessity 1 Pet. 1. If need be you are in many tribulations When he afflicts us he only gives us necessaries but when he bestows mercies he gives us not only for our necessity but richly to enjoy When we go to a Covetous man for mony he parts with every penny as with a drop of bloud for us to think God parts so with his Mercies that he is hard to be intreated and that he is an hard Master either for work or wages are thoughts utterly unworthy and shamefully dishonourable to the Goodnesse of God If thy child whose finger if it should but ake thine heart akes should think thou grudgest him every bit of meat he eats thou wouldst think him a wretched child unworthy of thy tender affections and must it not be farre worse in thee to have such thoughts of God since tam pius nemo tam pater nemo Was it so great a grief to Peter to have Christ question his love John 21.17 though he had given but sad testimony of his Love but lately and can it choose but much offend God for thee to question Gods Love to thee nay his Goodness in it self when God hath given thee no cause of either Mal. 2.1 We should go to God with as much confidence of his Love and readiness to do us good as the child doth to the tenderest Parent as we do to the dearest friend we have in the whole world and much more abundantly If we do not believe that the goodness of God is as much above the goodness and love of our dearest friend as we account his Wisdom and Power above our friends we have unworthy thoughts of that Attribute which God hath most abundantly manifested and would have most glorified and the love our friend bears us is but a drop from and of that Ocean that is in God Doubtless God loves his enemies more then we love our friends he loves us more if we love him then we love our selves or him Surely God loves the weakest Saint on earth more than the highest Angel in heaven loves him for when God saith that he So loved the world it was such a Sic there was no Sicut for it it might not be said as the Angels loved God Ah we deal unworthily with God in having base low thoughts of his goodness he hath little deserved it at our hands he that hath done such wonders and miracles of Mercies for us and hath promised to do more Say that every mercy is too great for thee to receive but say not that any is too great for God to give Surely surely God is more willing to give than we are to receive mercies But you will say If God be so willing to bestow mercies why doth he not bestow them without prayers and such importunity I Answer God doth not thus because he is not willing but because we are not fit for Mercies for God waits to be gracious The tender Mother had rather give her child Cordials than bitter Pils but her child is sick By our Prayers we make not God more willing but we become more prepared for Mercies for our Prayers exercise and so strengthen grace and strong grace weakens and mortifies corruption and then we are fit for mercies God only stayes while he may blesse us indeed as Jabez phraseth it One that is in a Boat and pulls a Rope whos 's other end is tied to a Rock pulls not the Rock to the Boat but the Boat to the Rock so our Importunities move not God but us But you will say when we pray for others this reason holds not for their graces are not encreased by our praying for their deliverances from misery or danger or the Church from persecution I Answer It is true but our Prayers add to our reward for God is in goodnesse as Sathan is in badnesse and much more abundantly whereas whâ—n Sathan hath a Commission and intends to do some mischiefe he as oft as he can engageth Witches to put him upon doing that which he intends to do howsoeveâ— that he may involve them in the guilt as if they themselves or that he had not done it if they had not put him upon it So God that the Saints may have the reward of the good he doth to others as if they themselves had done it or as if God would not have done it wiâ—hout their Prayers puts them upon praying for those Mercies for others which he will do howsoever Esay 59.16 III. The Third Object of Faith are the Promises and there are three kinds some to Prayer some of Prayer some to the Person praying We are to act our Faith upon all but for brevity sake for I am forced to Contract I shall answer but one Objection The poor Soul will say I do not believe I have any Interest in the promises therefore I cannot pray in Faith I Answer To obtain the Mercies included in a promise it is not requried that we should believe our Interest in it but the truth not that God will perform to us but to those to whom it belongs though you do not believe it belongs to you for the promises made to Graces are made to them that have them not to them that believe as for example the promises made to Faith are made to them that have Faith though they believe not that they do believe and that poor Souls doubt that God will never make good any promise to them proceeds not from any doubt of Gods veracity or faithfulnesse but of their own unworthinesse and non-interest in them IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ in whom all the Promises are yea and Amen who hath reconciled the Person and Attributes of God and concerning Christ we are to believe I. The great love God bears to Christ which is doubtlesse greater then to the whole Creation for to which of the
Opppressors publike Defamers and the like wrongers of thy Estate Reputation and other thy temporal good things in charity and according to Equity equally seeking thy own right and good not thy neighbours wrong much less ruin and destruction And thus for moderation towards others in Civil matters In Religious matters Although I have spoken in the opening the nature of moderation and the general Object that which might serve to direct us herein Yet lest I be mistaken and thence any of you mistake your duty I shall further open this particular Object by speaking to it negatively about what moderation is not to be practised and positively wherein it must Negatively 1 Not in matters of faith For the believing these being not only absolutely required of every Christian and in that measure that we cannot fully come up to in regard of the great truth and reality of spiritual objects and their revelation the best being alas miserably short and deficient herein but also internal the profession of these being matter of practice Moderation cannot possibly here have any place much less that which respects others 2. Nor in matters of moral practice such as the Moral Law requires and grace and vertue should perform For in these can be no excess either in degree or duration We cannot love God too much nor with grace our neighbour nor too constantly Consider Father Mother Wife Children as moral Objects so we exceed not as natural goods and so in the exercise of natural affection we frequently as is said before do exceed which is discernable especially by the end with grace we love them for God with the moral vertue of love for the relation they stand in to us with the affection of love when we sinfully over-love them for our selves for though the natural affection co-operates with the former yet it solely exceeds But it being difficult for us to discern these formalities in objects and the operations of principles about them it is our only way to have recourse to Gods Laws which though founded upon the nature of things yet shews us plainly our duty where we cannot discern them which in all things wherein we may exceed as in the Externals of the First Table and the duties of the Second not only prescribe us what and also particularly how to act by positive Precepts but lest we should miscarry by Negative also which respect the end manner measure c. of such duties restraining and bounding us that we exceed not Both which are Moral and comprehended in this particular it being equally moral not to over-love as to love thy Neighbour the former being forbidden as well by the Negative as the latter enjoyned by positive Precepts In Negatives which forbid the action absolutely as Blasphemy Adultery c. no need of any such Precepts to regulate us for the actions being not to be done no need of direction for their manner and consequently no place for Moderation such being to be subdued and supprest not ordered or regulated as I have formerly spoken and in things only indefinitely forbidden as Swearing Travelling on the Lords day c. when we are to practice them we have the rules for Positive actions Affirmative and Negative to direct us sufficiently 3. Nor especially in the weightier matters of the Law or Religion I must speak a little to this because that may be commanded absolutely in it self which comparatively when it comes in competition with other duties of greater moment becomes only conditional For Affirmative Precepts are so many it is impossible they should bind ad semper so that when two or more duties come together man in regard of his finite capacity being not able to perform them at once must duly consider the weightiest and that do it being requisite in terms of inconsistency that the lesser alwaies give place to the greater and cease pro hic nunc or for that present to oblige us Thus Davids eating the shew-bread and the Disciples plucking the ears of corn on the Sabbath day when hungry is defended by our Saviour Mat. 12. Yea even frequently the externals of the First Table give way to the weighty exigent duties of the Second as the sanctification of the Sabbath to the defending the City in the Macchabees case according to that I will have mercy and not sacrifice Hos 6.6 Not only rather than sacrifice but in such cases not sacrifice God dispensing with the lesser so that its omission becomes no sin as is clear in our Saviours practice in his healing the man with the withered hand c. as well as in his defence of his Disciples Luk. 6. For that may be our duty and necessary at one time which at another when a weightier comes that should take place ceaseth to be so by vertue of the reason and constiâ—ution of the Laws themselves that the Superiour Law take place Therefore under the notion of moderation to omit Moral and especially the great and necessary duties required and practice only the less is Pharisaical hypocrisie not Christianity If to do the great duties of Religion God requires of us be accounted immoderateness let us say with David If this be to be vile we will be more vile still Gods Laws admit of no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensation from us but what he hath admitted himself we must neither add or detract Deut. 4.2 Thou canst neither mitigate their execution nor any other besides himself on thee for thy transgressing them Digest de legib senatus cons If the wise Romans were so careful to preserve their Laws from others than the supream dispensing wiâ—h them lest they should prove a Lesbian rule much more the Great and Wise God hath reason to keep up the authority of his Laws and expect our punctual observance of them Moderation in Religion and religious Duties is the devillish Precept of Machiavel not the Doctrine of the Gospel or St. Paul To engage or wade no further in Religion than temporal interests will permit uâ— to come safely again to shore was the resolution and speech of a great Courtier of France than of heaven and of such as resolve more to save their skins than their souls How doth Christ every where arm those that will be his Disciples against their desisting from their necessary duty for the offence of the world Is so far from concealing this that it is the first thing he tels them of invites them upon no other terms than the Cross tels them they must trust him in this world for compensating them in the future c. Mat. 16. from 24. to ult And how eminent was he in the practice of this How did the Zeal of Gods House eat him up and he persist in doing the work he was sent about notwithstanding all the offence the Jews took And yet in his own private concerns how meek gentle patient which none can be ignorant of that read the Gospel and which he commands us to learn
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
of Creature-comforts Suppose a Believers d Psal 144.12 13. sons as plants grown up in their youth and his daughters as corner stones polisht after the similitude of a Palace suppose his garners full affording all manner of store His Oxen strong to labour and his sheep bringing forth thousands and ten thousands in the streets though the blear-eyed World should pronounce him e Ver. 15. happy that is in such a case how would the Believer immediatly reply with the Psalmists Epanorthosis or in express contradiction rather to so gross a mistake yea blessed are the people they rather or they only are blessed which have the Lord for their God Thus Faith concludes Negatively 2. Positively That Divine Lesson which Solomon the wisest of meer men had by such difficult and costly experiments at length learnt Faith hath got by heart and in the face of the World concludes with him f Eccl. 1.2 Vanity of Vanities all is Vanity The assertion is repeated as in Pharaohs dream to shew its certainty and the Term of Vanity doubled to manifest the Transcendency and multiplicity of this Vanity There is a fivefold Vanity which Faith discovers in all its Creature enjoyments viz. in that they are 1. Unprofitable Thus the Preacher What g Eccl. 1.3 profit hath a man of all his labour which he hath taken under the Sun What profit Why he hath filled his hands with Air he hath laboured for the Wind Eccl. 5.16 Just so much and no more than Septimius Severus got who having run through various and greâ—t employments openly acknowledges Omnia fui sed nihil profuit Creature comforts are not bread Isa 55.2 3. They profit no more than the dream of a full meal doth an hungry man or that Feast which the h Corn. a Lap. Comment in Isa 55.2 Magitian made the German Nobles who thought they fared very deliciously but when they departed found themselves hungry In a day of wrath sickness death can riches profit Prov. 11.4 Ezek. 7.19 Just as much as a bag of gold hung about the neck of a drowning man 2. Hurtful and pernicious Solomon observed that Riches were kept for the Owners thereof to their i Eccl. 5.13 hurt Hence it is that k Pro 30.8 9 Agur prayes against them Give me not riches lest I be full and deny thee as if abundance made way for Atheism in those that know not how to manage it Maximilian the Second was sensible of this who refused to hoard up a mass of Treasure fearing lest by falling in love therewith of a soveraign Lord he should become a servant to the Mammon of unrighteousness Now the hurtfulness of Creature-comforts shews it self in several particulars 1. Faith knows that they are apt to puff up and swell the heart with the Tympany of pride Hence that great Caution Deut. 8.10 to the end The usual Attendants on riches are Pride and Confidence Hence Paul to l 1 Tim. 6.17 Timothy charge them that are rich in this world that they be not high minded How apt are men to be lifted up with the things of this lower World Riches at once sink the mind downward in covetous Cares and lift it upward in proud conceits To see a man rich in purse and poor in spirit is a great rarity 2. Faith knows that great enjoyments are great snares and powerful temtations to many other lusts such as are Covetousness Lust Luxury Security c. The plenty of places oft occasion much wickedness in persons Rich Sodom was a nursery of all impiety Jesurun when he waxeth fat is apt to kick Deut. 32.15 And when Israel is fed to the full m Ezek. 16.39 â—0 then she commits abomination 3. Faith is sensible how apt temporal comforts are to make us sleight spiritual graces and heavenly Communion 1. Spiritual graces Our digging for silver and searching for gold makes us too too apt to neglect that which is better than thousands of gold and silver even durable substance The radiant-splendor of these things here below dazzles our eyes to those things above Whiles Martha is much * Luk. 10.41 cumbred about many things she forgets to act Maries part and to pursue that one thing necessary How often do outward comforts entangle the spirits weaken the graces strengthen the corruptions even of good men There was a serious truth in that Atheistical scorn of Julian who when he spoyled the Christians of their outward estates told them He did it to make them more ready for the Kingdom of heaven Many really godly lose much in spirituals by gaining much in temporals they have been impoverish'd by their riches They are indeed rich in grace whose graces are not hindred by their riches whose soules prosper when their bodies prosper To see the daughter of Tyre come with her gift to see the n Psal 45.12 rich among the people entreat Christs favour and give up themselves to Him This indeed is a rare sight To be rich or great in the World is a great temptation When we flourish in the flesh we are apt to wither in the Spirit The scorching Sun-beams of prosperity too too often cause a drouth and then a dearth a Famine in the soul and make us throw off those robes of righteousness which the wind of affliction makes us to gird on the faster The World is of an encroaching nature hard it is to enjoy it and not come into bondage to it Let Abraham cast but a litttle more than ordinary respect on Hagar and it will not be long ere she begin to contest with yea crow over her Mistress 2. Spiritual Communion with God Worldly comforts are alwaies dogd with worldly business and this too often eats up our time for Communion with God It is a very difficult thing to make our way into the presence of God through the throng of worldly encumbrances Worldly employments and enjoyments are exceeding apt not only to blunt but to turn the edge of our affections from an holy commerce with God Faith knows what a Task what an Herculean labour it is after it hath past a day amidst worldly profits and been entertained with the delights and pleasures a full estate affords now to bring an whole heart to God when at night it returns into his presence The World in this case doth by the Saint as the little child by the mother if it cannot keep the mother from going out it will cry after to go with her If the World cannot keep us from going to Religious duties it will cry to be taken along with us and much ado there is to part it and our affections Thus Faith discovers the danger and hurtfulness of Creature-enjoyments But more than this 4. Faith knows that these outward things are perishing as well as unprofitable and hurtful Mutable inconstant fading * Faelicitas umbratilis Vanities Bubbles Pictures drawn on Icy Tablets grass growing on the tops of houses Faith hath seen and heard
the Providence of God ring the changes of mens Estates all the world over Now exalted and lifted up within a while deprest and cast down Now honourable eftsoon abased the rich becoming poor Naomi becoming Mara Hills levelled into Valleys and great Mountains becoming Plains That spoke of the wheel which is now aloft as that Captive King told his Conquerour is quickly turn'd to the ground and brought low The best earthly estate is in it self a tottering estate No o Psal 30 6 7. Summis negatum est stare diu mountain so strong but may soon be moved What we call substance Faith knows is but a shadow and hath no continuance There is no assurance in any earthly inheritance How soon doth God sequester it from us or us from it These Externals cannot be held with all our care nor kept with all our policy and power The best of earthly excellencies may soon be taken from us Jobs p Job 19 9. Crown quickly falls off from Jobs head Not only is all flesh grass but all the goodliness thereof is as the flower of the field Isa 48.6 Not only is man of a brittle Constitution in nature but all the perfections which he hath be they either Moral or Civil accomplishments on this side grace are brittle too Reason Scripture Experience abundantly attest this truth The q 1 Cor. 7.30 fashion of this world saith the Apostle passeth away As fashions in the world alter and change every day so doth the fashion of this World Creature-comforts are not so properly Possessions as r Quod miraris pompa est Ostenduntur istae res non possidentur dum placent transcunt Sen. Epist 110. Pageants which whilst they please us pass away from us in a moment Those we have here are running banquets delicate and served in with state but soon over 5. Faith makes yet a farther discovery and finds that these Creature-comforts are false deceitful lying Vanities Which appears 1. In the report they make of themselves and of their own worth If you look upon the bill of the creature it puts down not only an hundred for fifty but a million for a mite Like the Title pages of some empty Pamphlets more in them than in the whole Book 2. In the Promises which they make to us It promises that in the enjoyment thereof we shall be happy whereas we are both poor and miserable in the fullest possession of the Creature unless God himself be our portion It promises to ease us of our cares yet it doth but multiply them like drink to a dropsie-man so far from slaking that it enflames the thirst Riches are not food but fuel to our desires and are so far from satisfying that they but widen the throat They do not allay our appetite as bread doth when received and digested but enflame it as oyl doth when cast into the fire It promiseth to protect us but performes no more than the great tree doth from a soaking and lasting storm It promises to continue with us though Father and Mother forsake yet it will not whereas it usually proves like Absoloms Mule then apt to go from under us when we most need it Thus the Creatures are deceitful i. e. They are objectively deceitfull through the deceitfulness of our hearts and lusts we are deceived about them if not by them They frustrate our expectation when our hopes of advantage by them are at the highest seldom or never make good to the enjoyer what they promised to the expectant Like Ionah's Gourd when most needed then they wither Like Hesters invitation of Haman to a Banquet with the King which fill'd his bladder with windy hopes but soon after ended in his Ruine 6. And lastly Faith knows that Creature-comforts are Å¿ Isa 55.2 unsatisfying Vanities This the Philosopher saw by the dim eye of Nature concluding That the World being Orbicular of a round figure could never fill up the Corners of an heart which is Triangular The Câ—eature were a God to us if it could do this to us Kindle thirstings it may but quench none Câ—n beget a thousand fears and cares but quiet none Here the eye is not * Eccle. 1.8 satisfied with seeing nor the ear with hearing The soul still crying out Give give It is God alone satisfies Psal 36.8 9. It is only a God in Christ that can give the soul rest Mat. 11.29 God would not rest from his works of creation till man was formed Man cannot rest from his longing desires till God be enjoyed and then and not till then can an holy David sing a Lullaby to his soul t Psal 116.7 Return unto thy rest O my soul for the Lord hath dealt bountifully with thee Faith having thus exprest her judgment concerning the true Nature and worth of Creature-comforts concludes her work in three resolves 1. In the midst of these my enjoyments I must take heed that my heart sits loose from them These handsome Pictures must be only hang'd on the wall not glued to it Though riches encrease I may not must not set my heart on them Thus the Psalmist Psal 62.10 Use them I may love them I may not 1 Joh. 2.15 16. My affections may perchance pitch but must not fix on these things below Col. 3.2 Look upon them I must with an holy indifferency and use them as if I used them not * 1 Cor. 7.31 possess them as if I possessed them not The zeal of my Spirit must be for Heaven and heavenly things My soul must press hard only after God as Davids did Psa 63.1 8. 2. Though I have all these comforts yet I may not must not inordinately immoderately carnally delight and rejoyce in them Thus the Apostle enjoyns 1 Cor. 7.29 It remains that both they that have wives be as if they had none and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this World as not abusing it As we are apt to underdo to do too little in heavenly things so we are apt to overdo or to do too much in worldly things Our two great faylings are viz. That we do but make use as it were of those things we should enjoy and that we enjoy those things we should only make use of Oh the Divine Art of holy moderation in the use of our sweetest worldly enjoyments is known and practiced by few 3. And lastly As I may not over-love them nor inordinately delight in them saith Faith so least of all may I put the least trust or confidence in them I must not in the least lean upon them Not say to Gold to sine gold Thou art my confidence Job 21.24 i. e. My soul may not securely rest and rely on gold or golden enjoyments as if these could stand by me when all friends fail as if these would not see us want any thing nor suffer us to be wronged as long as they last
which God knows is but for a moment All these enjoyments can neither make me better nor wiser not render my life more safe and comfortable not sanctifie our souls nor satisfie our desires Therefore saith faith I will trust in God only whom I can never trust too much not in the creature which I can never trust too little II. In times of sadness afflictions wants sufferings miseries when the hand of the Lord is gone out against us and he greatly multiplies our sorrows When he breaks us with breach upon breach and runs upon us like a Giant when his Arrows stick fast in us and his hand presseth us sore when he sows Sackcloath on our skin and defiles our horn in the dust When we are fain to eat ashes like bread and to mingle our drink with weeping Now now is a time for a Saints trust to bestir it self to purpose In this storm and tempest wherein the waves mount up to heaven and go down again to the depths Faith sits at Helm and preserves the soul from shipwrack Faith takes this Serpent by the tail handles it and turns it into an harmless wand yea into an Aarons rod budding with glory and immortality Faith encounters this seeming Goliah of Affliction grapples with it not as a match but as a vanquisht Underling Let misery dress her self like the cruellest Fury come forth guarded with all her dismal attendants sighs groans tears wants woes Faith sets its foot on the neck of this Queen of fears insults and triumphs over her When the heart and flesh are apt to fail when soul and spirit are apt to sink and swoon away Faith draws forth its Bottle and administers a reviving Cordial In a word in a Sea an Ocean a Deluge of trouble amidst all storms winds tempests yea an Herricane of sorrows and miseries Faith knows where and how to cast Anchor According to that of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ne perturbetur commoveatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not your Heart be Troubled so Troubled as a ship tost in a Tempest ye Believe in God Believe also in me Faith is that great Antidote Cordial Panacea Catholicon Heal-All of all Diseases This is That that makes a Believer Live in the midst of Death But more particularly in This Tempestuous Condition Faith doth these three Things 1. It warily avoids some dangerous Rocks and Quicksands 2. It heedfully looks to it's Bottom in which it sails 3. It accurately observes it's Compass by which it steers I. There are some Rocks Shelves Quicksands like Scylla and Charybdis against which in such a dark Condition the Soul is apt to split it self These Faith avoids with utmost Care and They are Six 1. Distracting distrustful carking corroding heart-dividing heart-stabbing Cares Faith according to the Apostles o Phil. 4.6 command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is carkingly Careful for nothing but in every thing by Prayer and supplication makes it's requests known to God True indeed a Believer is not may not dares not be slothfully negligently careless of his Body Estate Relations Affairs particular calling Rom. 12.17 Faith knows that He that endeavours not by honest prudent diligent care and foresight To p 1 Tim. 5.8 provide for his own is worse than an Infidel And yet Faith is far from All carking Cares such as distract the Head and q Matth. 6.25 c. divide the Heart from other and Better Things Faith takes no thought for its life what it shall eat neither for the Body wherewith it shall be cloathed Faith leaves that to God who feeds the Sparrows and clothes the Lillies 'T is for Gentiles and unbelievers to cry out solicitously what shall we eat or what shall we drink or wherewithal shall we be cloathed My Heavenly Father knows that I have need of all these Things It belongs to him to provide 'T is his work I leave it with him All that r 1 Pet. 5.7 Care I cast upon him He doth and will care for me I may not must not saith Faith speak against God as did the ſ Psal 78.19 20. Israelites saying Can God furnish a table in the Wilderness As he hath given waters can he give bread also can he provide flesh for his people 2. Carnal Counsel using unlawful and Carnal Confidence Trusting in Lawful means Say not when God pursues t Hos 14.3 Ashur shall save you and you will ride on horses In sickness Faith will not run first to the Physician That was Good u 2 Cro. 6.12 Asa's great sin 'T was Holy David's great failing to say though but in his Heart Nothing better for me then to escape into the Land of the w 1 Sam. 27.1 Philistins Alas poor David to what a shift art Thou now driven what to the uncircumcised Philistins Is it because there is not a God in Israel Oh thou wilt quickly find this starting Hole to be only a going out of Gods Blessing into a warm Sun To think by Sinning to avoid suffering is by saving the finger to make way for a stab at the heart To pursue and obtain Deliverance by unlawful wayes is to fish with and lose an hook of Gold and only to catch a Gudgeon To preserve the Body but to destroy the Soul 3. Stinting and limiting the Holy one of Israel to this or That particular means way time and manner of Deliverance so as to say if God help not this way Nothing will do If not now never Faith remembers This was the Israelites God provoking Sin They x Psal 78.41 limited the Holy One of Israel Thus Naaman 2 Kings 5.11 Behold saith he I Thought He will surely come out and stand and call and strike and No other way will serve Him He thought Thus and Thus But the man was no less blind than Leprous He was at once both proud and vain in his Imaginations and He shall know that the Almighty will not sail by his Narrow Compass nor dance as I may so say after his Pipe God hath more wayes to the wood than One and alwayes more than many out of it though we at present see them not God hath Extraordinary means to bear up when Ordinary ones fail God can turn poysons into Antidotes Hindrances into Furtherances destructions themselves into Deliverances Has Elijah no meat rather than fail The devouring y 1 King 14.6 Ravens shall be his Caterers Is Jonah in danger of Drowning rather than sink a z Jon. 2.10 Whale shall have commission to be both His ship and Pilot too to set him safe on shore Faith knows that an Almighty God can work with yea and without above contrary to means and doth on purpose many times stain the pride and glory of some means that seem most probable that we may observe and adore his wise Providence in finding out and blessing the use of others more unlikely that we may prefer his Jordan before our Abanah 4. Impatient fretting murmuring
and quarrelling against Gods Dispensations This was poor Jonah's great stumble Peevish man doest thou well to be angry and that with thy God yea saith He to the very death Jon. 4.9 The most foolish Answer that ever dropt from the mouth of an Holy man Humble Aaron was better instructed He knew It was no safe kicking against the Pricks That Nothing was to be got by striking again by repining against God but more Blows And therefore when God had killed both his sons at a blow He humbly Holds his a Lev. 10.2 3. peace his heart and tongue were both silent True indeed we may not be senseless and stupid under sufferings Had all the Martyrs had the dead Palsie before they went to the stake Their sufferings had been far less Glorious But yet though we may not be stupid or Stoical we must be patient and submissive Though we may not be like the Caspian Sea that neither ebbs nor flows yet we must take heed of being like swelling roaring waves and billows Though Gods Turtles may through infirmity flutter yet they may not be like Bulls when caught in a net raving I was c Psal 39.9 dumb saith David because thou didst it Away then with those surly looks that do as it were enter a protest against what we suffer nay more beware of those murmuring eccho's and replyes of Spirit within against God who though they seem to yield and run yet with the flying Parthian shoot their Arrows backward in discontent against God 5. All sinful and ungrounded Doubting of Gods love in and under sufferings How Gods Heart inclines cannot infallibly be gathered from Gods Hand Faith many times discovers Love in Gods Heart when it sees nothing but frowns on Gods forehead and knows that frequently when His Tongue chides His d Jer. 31.20 Bowels yearn Is Ephraim a dear son is he a pleasant child Is he Alas no Rather he is a pettish untoward undutiful child True but yet a child and therefore since I spake against him I do earnestly remember him still my Bowels are troubled for him I will surely have mercy upon him Yea more Faith is so far from Arguing that God has thrown His Love out of His Heart when he Takes his Rod into His Hand that it rather from thence argues the quite contrary I am now therefore beloved because chastised Whom I love I rebuke and e Rev. 3.19 Amos 3.2 Heb. 12 6. chasten Faith knows that a Fathers Correction is so far from being an argument of wrath that it is one of the clearest Evidences of Love Better far to be a chasten'd son than an undisciplin'd Bastard No Anger like that Isa 1.5 Why should ye be stricken any more ye will revolt more and more and Ezek. 16.42 I will be quiet and I will be no more Angry Ephraim is joyned to Idols Let him alone Hos 4.17 Then is God most f Tunc maxime irascitur quando non irascitur Super omnem iram miseratio ista Bern. angry of All when he refuseth to be Angry 6. Fainting sinking desponding despairing under Gods Correction As Faith looks upon it as a great sin to despise the Lords chastening so it holds it for no small infirmity to faint when corrected by him Heb. 12.6 This was that for which David so roundly chid and rated His Soul why art thou cast down O my Soul why art thou so disquieted within me Trust thou in God Psal 42.11 If thou faint in the day of Adversity thy strength is but small Prov. 24.10 It argues thee to be a man of a short narrow pusillanious poor low Soul to faint and sink in such a day Thus we have shewn you the Rocks the Dangerous Rocks which Faith warily avoids II. Faith heedfully looks to it's Ship or Bottom in which it sayles Wherein she views the Keel Ballast Sayls takes Care That these be Tite and in good Condition 1. The Keel Bulk or Body of the Ship in which Faith sails and That is Holy Contentation This was the Grand and Highest Lesson that ever a Believing Paul learnt and practised viz. * Phil. 4.11 In every estate Therewith to be content What some observe of that Earthly Angel That glory of Her Sex the Lady Jane Gray That she made misery it self seem amiable and that the night-cloathes of Adversity did as much become her as Her Day-dressing is much more True of Holy Contentation It renders every Condition even the Blackest lovely An afflicted Christian If contented may Truly say with the Spouse Can. 1.5 Though I am black I am Comely Faith therefore mainly looks to this and professes that though she cannot be satisfied with the whole World for Her portion yet she must will be and is contented with the least pittance of it for Her passage Has an Agur Food what though Course g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinary Commons Prov. 30.8 yet 't is Food Has John Baptist raiment what though of h Mat. 3.4 Camels Hair yet 't is Raiment and so long Faith looks upon Her self as obliged to be therewith content 1 Tim. 6.8 2. The Ballast that poyses the Ship and That 's Humility This is that that keeps the Soul steady and makes it ride out the Storm Pride is that which swells the Heart Now when a Member is swollen though it grows bigger yet it grows weaker and so the more unfit and unable to bear any burthen laid upon it T was Humility that steel'd Athanasius against all His Adversaries and sufferings in that he was as Nazianzen reports him as truely low in Heart as really High in worth The Humble Soul judges it self i Gen. 32.10 less than the least of mercies justly obnoxious to the greatest Judgments and therefore no wonder if it can patiently want or undergo any thing 3. The sailes whereby this well ballasted Ship is carried and that is Heavenly mindednesse This indeed is Faith's Top and Topgallant whereby it sails with a full forewind into it's Port and Haven Faith minds savours sets it's affection on things Above not on things below Col. 3.2 It 's Heart is where it's Treasure is in heaven Faith knows That mixture of Earth and dross much weakens the Soul and makes it unable to suffer whereas a Soul quickned with heavenly-mindedness that flyes high and looks beyond the Stars concludes that a little a very little of the dreggy creature will serve turn to pass it through this worldly Pilgrimage and this greatly enables for suffering and Thus Faith heedfully looks to her Bottom III. Faith accurately observes its Compass by which it steers Now there are several points in Faiths Compass or if you will there are several choice Maxims or Axioms of Faith by which a Believer sayles in and through the Blackest Storms and Tempests Such as These I. What ever the stone be that 's Thrown 't is the hand of Heaven flings it In all the evils we either fear or feel Faith looks beyond
distractio negligens a negligent distraction When a man hath an intention to pray and express his desires to God but he prays carelesly and doth not guard his thoughts so that sometimes he wanders and sometime recovers himself again and then straies again and is in and out off and on with God as a Spaniel roveth up and down and is still crossing the waies sometimes losing the company he goes with and then retiring to them again I cannot say this man prayeth not at all or that God doth not hear him but he will have little comfort in his Prayers yea if he be serious they will minister more matter of grief to him than comfort and therefore he ought to be more earnest and sedulous in resisting this infirmity that he may be assured of audience Otherwise if his heart be not affected with it in time by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost 3. There is distractio voluntaria a voluntary distraction when men mind no more than the task or work wrought and only go round in a track of accustomed duties without considering with what heart they perform them this is such a vanity of mind as turneth the whole prayer into sin Secondly The causes of this roving and impertinent intrusion of vain thoughts 1. Sathan is one cause who doth Maxime insidiari orationibus as Cassian speaketh lye in wait to hinder the Prayers of the Saints when ever we minister before the Lord he is at our right hand ready to resist us Zech. 3.1 And therefore the Apostle James when he biddeth us draw nigh to God biddeth us also to resist the devil Jam. 4.7 8. Implying thereby That there is no drawing nigh to God without resisting Sathan When a Tale is told and you are going about the Affairs of the World he doth not trouble you for these things do not trouble him or do any prejudice to his Kingdom But when you are going to God and that in a warm lively affectionate manner he will be sure to disturbe you seeking to abate the edge of your affections or divert your minds Formal Prayers patterd over do him no harm but when you seriously set your selves to call upon God he saith within himself This man will pray for Gods Glory and then I am at a losse for the coming of Christs Kingdom and then mine goeth to wrack That Gods Will may be done upon earth as it is in heaven and that minds me of my old fall and my business is to cross the Will of God he will pray for dayly bread and that strengtheneth dependance for Pardon and Comfort and then I lose ground for the devils are the * Eph. 6 12. Rulers of the darkness of this World He will pray to be kept from sin and temptation and that is against me Thus Sathan is afraid of the Prayers of the Saints he is concerned in every request you make to God and therefore he will hinder or cheat you of your Prayers if you will needs be praying he will carry away your heâ—rts Now much he can do if you be not watchful he can present Objects to the senses which stirs up thoughts yea pursue his temptations and cast in one fiery dart after another therefore we had need-stand upon our guard 2. The natural levity of our spirits man is a restless creature we have much a doe to stay our hearts for any space of time in one state much more in holy things from which we are naturally averse Rom. 7.21 When I would do good evil is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh consider this natural feebleness of mind whereby we are unable to keep long to any Imployment but are light fethery tossed up and down like a dryed leaf before the wind or as an empty Vessel upon the waves 't is so with us in most businesses especially in those which are Sacred the Apostle biddeth us pray without ceasing and we cannot do it whilest we pray he is a stranger to God and his own heart who finds it not daily this is an incurable vanity though we often repent of yet 't is not amended a misery that God would leave upon our natures to humble us while we are in the World and that we may long for Heaven the Angels and blessed Spirits there are not troubled with those things in Heaven there is no complaining of wandring thoughts there God is all in all they that are there have but one Object to fill their understandings one Object to give contentment to their desires their hearts cleave to God inseparably by a perfect love but here we are cumbred with much serving and much work begets a multitude of thoughts in us Psal 94.11 The Lord knows the thoughts of men that they are but vanity When we have summed up all the traverses reasonings and discourses of the mind we may write at the bottom this as the total sum here is nothing but vanity 3. Another cause is practical Atheism we have little sense of things that are unseen and lye within the vail in the World of spirits things that are seen have a great force upon us offer it now to the Governour saith the Prophet Mal. 1.8 God is a far off both from our sight and apprehension senses bind attention if you speak to a man your thoughts are setled and you think of nothing else but in speaking to God you have not like attention because you see him not Exod. 32.1 Make us gods to go before us Aye that we would have a visible God whom we may see and hear but the true God being a Spirit and an invisible Power all the service that we do him is a task performed more out of custome than affection in a slight perfunctory way 4. Strong and unmortified lusts which being rooted in us and having the Soul at most command will trouble us and distract us when we go about any duty each man hath a mind and can spend it unweariedly as he is inclined either to Covetousness Ambition or Sensuality for where the treasure is there will the heart be Matth. 6.20 set but the Covetous man about the World the Voluptuous man about his pleasures and the ambitious man about his honours and preferments and will they suffer their thoughts to be taken off surely no but set either of these about holy things and presently these lusts will be interposing Ezek. 33.31 their heart goeth after their Covetousness the sins to which a man is most addicted will ingross the thoughts so that this is one sign by which a man may know his reigning sin that which interrupts him most in holy duties for when all other lusts are kept out Sathan will be sure to set the darling sin a work to plead for him if a man be addicted to the World so will his musings be if to mirth and good chear and vain sports his thoughts will be taken up
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
hath answer'd such Prayers for this is a sign he accepts thee in Christ Many blessings come in unasked for and unlooked for yet these require thankfulnesse But when the Lord is inquired of for the things we have and doth grant them to us this is a blessing upon his own institution and a seal to his promise hear David Psa 66.16 17. Come near saith he and I will tell you what he hath done for my Soul I cryed to the Lord and he was extolled with my tongue as if he had said this was a signal favour for the Lord to graunt what I petitioned him for and therefore deserves a special acknowledgement For this Hanna calls her son Samuel i. e. asked of God 1 Sam. 1.20 Gen. 29.33 and Leah calleth her second son Simeon i. e. hearing because God heard her Prayer for him And Rachel called her son Nepthali i. e. wrestling Gen. 39.8 because she wrestled for him now as Samuels should be Lemuels i. e. dedicated to God so all our mercies we get by Prayer should be the more solemnly dedicated to the Lord by thanksgiving and such a frame of a thankful heart is a spiritual frame V. When any of Gods dealings do either draw us or drive us nearer to God this is a special mercy When we consider that well we cannot but be greatly affected with it and will be accordingly thankful for the mercy or the dispensation is thereby the more merciful mercies are drawing cords afflictions are whipcords to drive us by both we are brought nearer to God thank him If the chief Shepherd hunt us together and keep us from stragling and bring us under command this is a mercy to Christs sheep If the Lord hedg up our wayes with thorns that we cannot find our lovers Hos 2.6 vers 8 9. this is a mercy And if the Lord recover his mercies from us that in the want of them we may know he was the Founder and Fountain of them this is a mercy When Absolom burnt Joab's corn it was to make Joab who before that kept off come to him Amos 4 6 to v. 12. So all the angry dispensations of God towards his children are that they return to him That storm that sinks and splits some ships drives others faster into the Haven So do the troubles of this World make a true Christians voiage toward Heaven the speedier VI. That Soul that is truely and spiritually thankful will so order his whole conversation that God may have the glory of it This the Psalmist who was well skild in this Art seems to point at often Who so offereth praise glorifieth me Psal 50.23 and to him that ordereth his conversation aright will I shew the Salvation of God We cannot better glorifie God than by a well-ordered conversation this is in every thing to give thanks indeed So likewise in praise the Lord Psa 106.1 2 3. Hallelujah O give thanks to the Lord for he is good for his mercy endureth for ever There is 1. The Doxology 2. Invitation 3. The Reason that we should and why we should give thanks alwaies But who can utter the mighty acts of the Lord who can shew forth all his praise i. e. it is impossible for any man in the world to do this great duty aright and as he should Blessed are they that keep judgment that do righteousness at all times As if he had said This indeed is a vast duty but yet he makes the best essay towards it that sets himself constantly to serve God and keep his Commandments Now this no man can do neither perfectly but only by the merits and in the strength of Christ he making it the desire of his soul to serve the Lord it is accepted though endeavours fall short and therefore is pronounced blessed James 1.25 For to be a doer of the work by Evangelical obedience makes him blessed in his deed labour then to bless the Lord not only in words but in deed and you shall be blessed VII If we would offer thanks to the Lord acceptably Let us do it in the name of the Lord Jesus Thus are we directed by the Spirit of God Ephes 5.20 Per eundem est decursus beneficiorum recursus Rev. 8.3 4. Heb. 13.15 1. Because all mercy comes to us by him 2. Because nothing is accepted but in him 3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar with much incense By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Alluding to that of the Prophet Hos 14.2 who calls it The calves of our lips that through Christs propitiatory Sacrifice our Eucharistical Sacrifices are accepted and that we must offer these under the Gospel continually jugiter Juge sacrificium Alluding to the dayly Sacrifice now this must needs sanctifie our service because the Altar sanctifies the Gift and therefore mention is made of a golden Altar in this case Is it the Will of God in Christ Jesus that in every thing we give thanks Use Then this serves to condemn the horrid ingratitude of Christians 1. Those that in nothing will give thanks at no time for no mercy these are swine that devour all that drops from the Tree of Gods bounty and never look up whence it cometh These are worse than the Oxe and Ass that know their Owners and Masters cribs Isa 1. Per rarò grati homines reperiuntur Cicero These are meer Heathens who though they profess they know God yet do not glorifie him as God nor are thankeful These are like Buckets that run greedily down into the Well when they are empty with open mouth but when they be ful they turn their hinder part upon the Well that filled them Thus do unthankful men call greedily for mercies and when God hath filled them they turn the back and not the face 2. Another kind of unthankful men is that sort who having received mercies from God arrogate the honour of them to themselves Let Papists and Pelagians old and new who attribute more to free will than to grace which the one makes the root of merits the other gives the casting of the scale in mans conversion to it let these see how by such Principles they can acquit themselves from the crime of Sacrilegious ingratitude for they rob God of his glory and then let them hear not me but Saint Austine thundring against them O Lord Soliloq cap. 15. Qui de bono suo ô Domine gloriam sibi quaerit non tibi hic sur est latro similis diabolo c. Hab. 1.15 16. Dan. 4.30 he that assumes the glory of any good he hath to himself and ascribes it not to thee that man is a thief and a robber and like the devil who
〈◊〉 〈◊〉 〈◊〉 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.
1.21 23. When they knew God they glorified him not as God What follows upon this sloâ—h in not glorifying God as he ought to be glorified vers 23. They charged the glory of the incorruptible God into an image like to corruptible man and to birds Gâ—avissimum peccatum Aqui 2ª 2 ae quaest 94. act 3. Priâ—cipa ecrimen summus hujus saeculi reatus Tert. Omnis qui ad paradisum redire desiderat oportet transire per ignem aquam Aug. in serm ad Lipp and fourfooted beasts and creeping things Sloth is the high-way to Superstition and idlenesse the road-way to Idolatry 1. Cor. 10.7 neither be you idolaters as were some of them as it is written the people sate down to eate and drink and rose up to play by which is implied their idlenesse was the cause of their idolatry When Demas grew lazy and slothful in his Ministry he turned Priest in an Idols Temple where he had lesse work and more wages 2 Tim. 4.10 consider idolatry and superstition are God-provoking Land-destroying Soul-damning sins no wonder John should conclude his Epistle with keep your selves from Idols 1 Joh. 5.21 III. Consider how impossible it is that creeping Snails in Gods way should ever get to their journies end fair and softly goes far but never so far as Heaven Matth. 11.12 The Kingdom of heaven suffereth violence and the violent take it by force * Brugens Non dormientibus provenit regnum caelorum nec otio desidia torpentibus beatitudo aeternitatis in geritur Prosp. de vit contempl Qui stadium currit eniti debet contendere quaÌ„ maxime possit ut vincat Tul. 3. off Petent cum ardore Humanum quiddam dicoâ— Eras Sicut non qualitatis sed aequalitatis Cyprian was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from storming Cities and Castles they storm Heaven hang their Petarhs of Praiers on heaven gates and blow them open that get Heaven by a conquest storming is not work either for the fearful or the slothful 1 Cor. 9.24 So run that you may obtain not creep but run not run but so run not indifferently but industriously as the racers in the Istmian Games to which the Apostle here alludes who did stretch and strein their legs and limbs that they might gain the prize Luke 13.24 strive to enter in at the strait gate Heaven hath a very strait gate we must crowd yea crush our selves if ever we get in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 play the Champions to a very agony for many I say unto you will seek to enter in and shall not be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall seek with industry and indeavour IV. Consider how equitable it is that you should be as active in the way of God as you were once in the way of sin and Sathan Rom. 6.19 I speak after the manner of men i. e. I speak Reason as well as Religion as you have yielded your members servants unto uncleanness and to iniquity unto iniquity As not of quality but equality even so now yield your members servants to righteousnesse unto holinesse even so in the same manner and the same measure this very consideration wrought effectually upon Paul himself who as he had formerly sinned more than all so afterwards he laboured more than all the time he could not recover by recalling he does recover by redeeming What a peircing and prevailing spur would this be to a dull and sluggish soul Ah soul what a shame what a sin is this to be a slow sâ—aâ—l in the way of â—od that have been a swift Dromedary in the way of sin V. Consider hoâ— you contradict your own Prayers your very Pater Noster wherein you desire Gods will should be so done by you on earth Angelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse putat Plutarch as it is done by the Angels in Heaven now those winged Mercuries and messengers of Heaven do speedily and spritâ—fully execute the Commandments of God Psal 103.20 Blesse the Lord ye his Angels which excel in strength that do his Commandments hearkning to the voice of his word These heavenly Puâ—sevants stand listning to know their Princes royal pleasure and then they go to execute it 1. With all celerity and speed they are said to have wings Isa 6.2 which are the Emblems of velocity v. 6. the Seraphim came flying to Isaiah with a coal from the Altar Gabriel is sent post from Heaven Dan. 9.21 being câ—used to sly swiftly extraordinary hast that he seemed weary and tired the Angels flying upon Gods embasie is alwaies very swift the Schoolmen make a doubt whether they do ab extremo ad extremum transire yet it seems they can mend their pace in their flight from Heaven to Earth and so back again which is as those wise Astronomers Clavius in Sphaeram who have been there to measure it backward and forward above one hundred sixty millions of miles 2. With ardency and intensenesse they are called Seraphs Isa 6.2 Igniti fiery yea a flame of fire Heb. 1.7 Elijahs charet and horses of fire were Angels appearing in those forms 2 Kings 2.11 of all the Elements fire is the most intense and active the mouth of fire devours and destroys all that comes before it many of the Heathens did worship fire for their god because it devoured all their other gods these fiery Hosts of God are very devouring one of them in one night destroyed a hundred fourscore and five thousand Assyrians 2 Kings 19.35 3. With alacrity and cheerfulnesse it is a great part of their joy in Heaven that they do Gods service with joy as soon as ever they were created they rejoyced that they should be employed in such honourable service Job 38.7 When the morning Stars sang together and all the sons of God shouted for joy how cheerfully did the Angels bring tidings of Christs birth to the World as appears by their praising God to the highest of their power Luke 2.14 Glory be to God in the highest c. surely if you consider Angels worship and doing Gods will it will make you leave off your sloth or your service either cause you to pray better or not to pray at all VI. Consider you lose the very soul and life of your duty if you do not perform it as for your life and soul You come to seek and see the face of God in the glasse of ordinances Psal 27.8 Lambunt petram mel non sugunt Cyp. de Caen. dom to have communion with him to fetch comfort from him to get some kisses of him Cant. 1.3 to mortifie some lust to increase some grace to strengthen your assurance to testifie your duty to expresse your affection c. now spiritual sloth hinders you of all this dull and drowsie eyes cannot see God heavy and slothful hearts cannot receive those benefits and blessings from God Torpor non sinit Deum esse beneficum Sloth
sluggishnesse and enables yea ennobles us with gratious copious filial affections even groans and sighs that are unutterable expressions not to be expressed Cant. 1.4 Draw me and I will follow thee there is her Praier and her promise and there is no doubt of her performance she will as certainly follow as the Iron the Load-stone or the Card the North-pole Cant. 4.16 Awake O North-wind and come O South blow upon my Garden that the Spices thereof may flow out Awake and come there is the Praier O North and South wind there is the Spirit the soul that is the Garden gratious affections they are the Spices that flow out But some pretious Soul whispers in mine ears I blesse God I am not troubled with this lethargy my sails are so filled Quest that my mill goes and grinds nimbly only I am afraid the wind blows not from the right quarter pray therefore satisfie my conscience in this case Whether my activity in duty proceed from the Spirit of God We may easily be deceived by our enlargments Answ because there are many winds and gales blowing from several quarters which may set the soul in active going and doing as popular applause high opinions of the Preacher taking expressions in praier flourishing novelties and notions in a Sermon satanical infusions common and ordinary inspirations of the Holy Ghost vouchsafed to reprobates Heb. 6.4 5 6. All which or any of which way so draw and delight the heart that as Orpheus pipe they or it may make the heart dance in a duty and yet for all this it may be possible yea probable the heart may dance after the Devils pipe Ezek. 33.32 the resolution of this case would have been fitter for some antient experienced Master of Assemblies whose Bible is more in his heart than head than for so weak and worthlesse a person as I am who may truly say with Agur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man Yet seeing Providence hath laid the lot at my door to use Peters words a little altered Acts 3.5 Though silver and golden experiences and expressions I have none yet such as I have I shall willingly impart and communicate to you If you will lend me your patience I will give you my pains in resolving this weighty and worthy case of Conscience how a Christian may know whether his activity in duty be from the Spirit of God I shall commend to you these eight Characteristical Notes as so many Touch-stones 1. When we have beforehand earnestly praied and prepared our souls for such activity when you say and do to your soul as Jehu did to the worshippers of Baal 2. Kings 10.19 I have a great Sacrifice to offer O my soul warn and summon in all the powers and parts of soul and body be sure that not one be wanting and so by reading meditating and Prayer get our souls into a holy frame and gratious posture and humbly yea heartily also beg and beseech of God to carry us on Eagles wings through the duty we are drawing near to if we mount and soar aloft as Aquilae in nubibus Eagles to Heaven in that duty we may safely and surely conclude that activity is from the Spirit When Mariners buy a wind of the Witches as they do in Lapland and other places and they have it at every place and point according to the purchase of the one and the promise of the other they may undoubtedly conclude that wind came from the spirit of the Devil When we beg a wind from God and we enjoy it at the time according to our desire we may upon good ground say that wind came from the Spirit of God this will appear very clear if you please to lay together these four things 1. It is Gods Prerogative to hear Prayer Psal 65.2 Oh thou that hearest Prayer unto thee shall all flesh come 2. It is Gods Promise to hear Praier Psal 81.10 Open thy mouth wide and I will fill it spread thy sails by Prayer and I will fill them by my Spirit Luke 11.13 He will give the Holy Spirit to them that ask it 3. It is Gods usual course to perform his Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that very kind Psal 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to hear I said not to the seed of Jacob seek ye me in vain Isa 45.19 4. It hath been the constant practise of Gods people to look after their Praiers to see what successe they have had Prayers come not out of the Ark of their souls as the Raven did never to return but as Noahs Dove to come back again with an Olive branch into the soul Psal 85.8 I will hear what God the Lord will speak for he will speak peace unto his people and to his Saints Saints do not shoot the arrows of their Prayers as children do shoot them away and never mind them but as Archers that shoot their arrows up into the air and stand expecting their returns down again if our activity come from the return of Prayers it must be from the Spirit When Elias prayes so fervently that fire might come down from Heaven and consume the sacrifice and it did so the people might justly cry out the Lord he is God the Lord he is God 1 Kings 18.37 39. So when we pray for fire and fervour to come down from Heaven on our service and it comes we may cry the Spirit of God the Spirit of God 2. When our activity carries us supra sphaeram activitatis above the reach of any creature when dust is carried up on high the wind does it when dust and ashes are carried up on high in a duty the wind of the Spirit does it If a Chymist dissolves a stone into drops of water we may be sure some help higher than a creature hath helped him If a heart of stone shall be dissolved into drops of water in a duty it must be some help higher than a creatures must do it if Ganymedes be carried up to heaven it must be by the help of Jupiter if the soul be carried up to Heaven so in a duty that an extasie rather than an activity it is by the help of the Spirit if our spirit cries in a duty with sighs and groans that are unutterable it was enabled by the Spirit of God Rom. 8.26 when we are carried through difficulties doubts duties dangers that seem impossible impassible by reason of the Lyons in the way and the Lyons in the streets that stand open-mouthed to devour us Pro. 26.13 Then to venture through all fire fury faggot this is of the Spirit of God When Daniel shall continue active in Prayer three times a day with his windows open that all might see him when there were Lyons in the way indeed Dan. 6.10 When Luther in outward streights shall have such
secure as to their state and of a supine sleepy carelesse spirit such are ever in a most unsafe sinfull condition nigh to cursing and on the very brink of ruine and utter destruction How must we make Religion our businesse LUKE 2.49 Wist ye not that I must be about my Fathers businesse THese are the words of our Lord Jesus whose lips dropped as an honycomb the occasion was this Christ having the spirit of wisdom and sanctity powred on him without measure being but twelve years old goes to the Temple and fell a disputing with the Doctors ver 46. where should Learning blossom but upon that Tree which did bear severall sorts of fruit Col. 2.9 Who could better interpret secrets than he who lay in his Fathers bosom all that heard him were astonished at his understanding ver 47. in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were out of themselves with admiration Vsque ad stuporem perculsi Budaeus well might they admire that he who never had been at the University should be able to silence the great Rabbies Joh. 7.15 How knoweth this man letters having never learned while they were wondring his Mother who was now come to seek him Minime objurgans sed rem fidentèr modestè quaerens Brugensis propounds this Question Son why hast thou thus dealt with us ver 48. that is why hast thou put us to all this labour in seeking thee in the words of the Text Christ makes a rationall and religious reply Wist ye not that I must be about my Fathers businesse in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of my Father As if Christ had said I must be doing the work which my Father in Heaven hath set me about for this received I my mission and unction Joh. 9.4 that I might doe the will of him that sent me what am I in the world for but to promote his glory propagate his truth and be as a load-Star to draw souls to Heaven Wist ye not that I must be about my Fathers businesse From this example of our blessed Saviour in making his Fathers work his businesse we learn this great Truth That it is the duty of every Christian to make Religion his businesse Doctr. Religion is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing by the bye proper only for spare hours but it must be the grand businesse of our lives Saint Paul made it so his great care was to know Christ and to be found in Christ Phil. 3.9 10. how abundantly did he lay out himself for God 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I laboured more abundantly than they all c. Saint Paul moved heavenward not slowly as the Sun on the Diall but as the Sun in its haemisphere with a winged swiftnes he made Religion his businesse For the illustrating and unfolding of this there are three Questions to be resolved 1. What is meant by Religion 2. Why we must make Religion our businesse 3. What it is to make Religion our businesse 1. What is meant by Religion I answer the Latin word Quest 1 religio quasi religatio it signifies a knitting together Lactantius l. 4. div instit sin hath loosned us from God but when Religion comes into the heart it doth religare fasten the heart to God again as the members are knit to the head by severall nerves and ligaments Religion is the spirituall sinew and ligament that knits us to God The Greek word for Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a right worshipping This is Religion when we not only worship the true God but in that manner which he hath prescribed by a right rule from a right principle to a right end 2. The second Question is Why we must make Religion our Quest 2 businesse I answer Because Religion is a matter of the highest nature while we are serving God we are doing Angels work the businesse of Religion doth infinitely out-ballance all things besides pleasure profit honour the Trinity which the world adores are all of an inferior alloy and must give way to Religion The fear of God is said to be the whole duty of man Eceles 12.13 or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of man other things may delight Religion doth satiate other things may make us wise to admiration Religion makes us wise to salvation 2 Tim. 3.15 3. The third Question is What it is to make Religion our businesse Quest 3 I answer It consists principally in these seaven things 1. We make Religion our businesse when we wholly devote our selves to Religion Psal 119.38 Stablish thy word unto thy servant who is devoted to thy fear as a Schollar who devotes himself to his studies makes Learning his businesse a godly man may sometimes run himself through praecipitancy and incogitancy upon that which is evil therâ—s no man so bad but he may doe some good actions and there 's no man so good but he may doe some bad actions but the course and tenour of a godly mans life is religious when he doth deviate to sinne yet he doth devote himself to God 'T is with a Christian as it is with a company of mariners at sea they are bound for such a coast now while they are sailing they may meet with such a crosse wind as may turn them back and drive them a quite contrary way but as soon as the storm is over and the sea calm they recover themselves again and get into the right way where they sayled before Isa 5.20 so it is with a Christian Heaven is the haven he is bound for the Scripture is the compasse he sayls by yet a contrary wind of tentation blowing he may be driven back into a sinfull action but he recovers himself again by repentance and sayls on constantly to the heavenly Port. This is to make Religion our busines when notwithstanding some excursions through humane frailty we are devoted to Gods fear and dedicate our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God 2. We make Religion our businesse when we intend the business of Religion chiefly it doth principatum obtinere Matth. 6.33 Seek ye first the Kingdom of God Si Christus pro te de coelesti sede descendit tu propter ipsum suge terrena Aug. First in time before all things and first in affection above all things We must give Religion the praecedency making all other things either subservient or subordinate to it We are to provide for our families but chiefly for our souls this is to make Religion our businesse Jacob put the cattell before and made his wives and children lag after Gen. 32.16 'T is unworthy to make Religion come behind in the rear it must lead the van and all other things must stoop and vail to it he never had Religion in his heart who saith to any worldly thing in
the best grains of Corn and then sell the rest sometimes they falsifie their weights Hos 12.7 He is a Merchant the ballances of deceit are in his hand But he who makes Religion his businesse is regulated by it in the Shop he is just in his dealings he dares not hold the Book of God in one hand and false weights in the other he is faithfull to his neighbour and makes as much reckoning of the ten Commandements as of his Creed 4. Religion hath an influence upon his marrying He labours to graft upon a religious stock he is not so ambitious of parentage as piety nor is his care so much to espouse dowry as virtue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys In a word he seeks for a meet help one that may help him up the hill to Heaven this is marrying in the Lord. That marriage indeed is honourable a Heb. 13.6 when the husband is joyned to one who is the Temple of the Holy Ghost 1 Cor. 6.19 Here is the man that makes Religion his businesse who in all his civill transactions is steered and influenced by Religion Religion is the universall ingredient 5. He who makes Religion his businesse is good in his calling and relation relative grace doth much grace Religion I shall suspect his goodnesse who herein is excentricall some will pray Character 5 and discourse well but it appears they never made Religion their businesse but took it up rather for ostentation than as an occupation because they are defective in relative duties they are bad husbands bad children c. If one should draw a picture and leave out the eye it would much eclipse and take from the beauty of the picture to fail in a relation stains the honour of profession He who makes Religion his businesse is like a Star shining in the proper orbe and station wherein God hath set him Character 6 6. He who makes Religion his businesse hath a care of his company he dares not twist into a cord of friend ship with sinners Psal 26.4 I have not sat with vain persons Diamonds will not cement with rubbish 'T is dangerous to intermingle with the wicked least their breath prove infectious Sin is very catching Psal 106.35 36. They were mingled among the heathen and learned their works and served their Idols which were a snare unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus if you mingle bright and rusty armour together the rusty will not be made bright but the bright will be made rusty He who makes Religion his businesse likes not to be near them whose nearnesse sets him further off from God and whose imbraces like those of the Spider are to suck out the precious life The godly man ingrafts into the communion of Saints and hereby as the Siens he partakes of the sap and virtue of their grace he who makes it his businesse to get to Heaven associates only with those who may make him better or whom he may make better Character 7 7. He who makes Religion his businesse keeps his spirituall watch alwayes by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He watcheth his eye Job 31.1 I have made a covenant with mine eyes When Dinah was gadding she was defiled Gen. 34.1 When the eye is gadding by impure glances the heart is defiled 2. He who makes Religion his businesse watcheth his thoughts least they should turn to froth Jer. 4.24 How long shall vain thoughts lodg within thee What a world of sinne is minted in the phancie a child of God sets a spy over his thoughts he summons them in and captivates them to the obedience of Christ 2 Cor. 10.5 3. He who makes Religion his businesse watcheth his passions passion is like gunpowder which the Devill setting on fire blowes up the soul Jonah in a passion quarrels with the Almighty Jonah 4.1 9. He who is devoted to Religion watcheth his passions least the tyde growing high reason should be carried down the stream and be drowned in it 4. He who makes Religion his businesse watcheth his duties Matth. 26.41 Watch and pray First he doth watch in prayer the heart is subject to remisnesse if it be not dead in sinne it will be dead in prayer a Christian watcheth least he should abate his fervour in duty he knows if the strings of his spirituall Violl slacken Col. 3.16 he cannot make melody in his heart to the Lord. Secondly he doth watch after prayer as a man is most carefull of himself when he comes out of an hot bath the pores being then most open and subject to cold so a Christian is most carefull when he comes from an Ordinance least his heart should decoy him into sinne therefore when he hath prayed he sets a watch he deals with his heart as the Jews dealt with Christs sepulchre Matth. 27.66 They made the sepulchre sure sealing the stone and setting a watch A good Christian having been at the word and Sacrament that sealing Ordinance after the sealing he sets a watch 5. He who makes Religion his businesse watcheth his temptations Temptation is the scout the Devill sends out to discover our forces 't is the train he layes to blow up our grace Satan ever lies at the catch he hath his depths Rev. 2.24 his methods Ephes 4.14 his devices 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is continually fishing for our souls and if Satan be angling we had need be wâ—â—ching He who makes Religion his businesse is full of holy excubation he lies sentinell and with the Prophet stands upon his watch-tower Hab. 2.1 Solomon saith of a virtuous woman her candle goes not out by night Prov. 31.18 the good Christian keeps his watch-Candle alwayes burning 8. He who makes Religion his businesse every day casts up his Character 8 accounts to see how things go in his soul Solomon saith know the state of thy flock Prov. 27.23 a man that makes Religion his work Lam. 3.40 Seneca is carefull to know the state of his soul before the Lord brings him to a tryall he brings himself to a tryall he had rather use the looking-glasse of the word to see his own heart than put on the broad spectacles of censure to see anothers fault he playes the Critick upon himself he searcheth what sinne is in his heart unrepented of and having found it out he labours by his tears as by the water of jealousie Numb 5.22 to make the thigh of sinne to rot He searcheth whether he have grace or no and he tryes whether it be genuine or spurious he is as much afraid of painted holinesse as he is of going to a painted Heaven He traverseth things in his soul and will never leave till that question whether he be in the faith be put out of question Here is the man making Religion his businesse 2 Cor. 13.5 he is loath to be a spirituall bankrupt therefore is still calling himself to account and wherein he comes short he gets
Christs satisfaction that he hath not onely freed such as are united unto him from condemnation Rom. 8.1 but purchased for them the Adoption of children Rom. 8.14 15 16. And thus Christ is All in removing this bar and opening this door to salvation which had it not been for his mediation would for ever have remained shut against all the children of men The pollution and prevalency of corruption how great an impediment this is to salvation and happiness was typified by the Lepers and unclean persons of old who were not admitted within the Camp Lev. 13.46 Heaven is no common receptacle for all persons as Noahs Ark was for all sorts of creatures Know ye not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Know ye not if you know any thing in Religion you cannot but know thus much In the Church of God on earth there is a mixture of Corn with Chaffe of Wheat with Tares of good Fish with bad of Sheep with Goats but there shall be a separation of the precious from the vile and God will come with his Fan in his hand and throughly purge his floor Luke 3 17. Do but consider and pause a while upon that mischief which sin hath done poor creatures by its pollution How hath it stained their glory cast them down from their excellency turned Angels into Devils and debased man who was once almost the top of the whole Creation in whom all the scattered Excellencies in the Book of Nature were bound up together in one Volume and met together in a blessed union How unlike hath sin made us to what God at first made us Those souls of ours which were once as so many pure beams of Light how is the beauty of them now blotted and darkned But Christ is that Fountain opened for sin uncleanness Zech. 13.1 in his blood is vertue enough to fetch out scarlet spots and crimson stains Isa 1.18 and if any of the children of men perish in their pollutions 't is not because he wants sufficiency but because they want faith Christ is All in the business of cleansing and purifying But alas Ioh. 3.16 besides the pollution of sin there is the prevalency of it This was to St. Paul so great an affliction that he who could bear the greatest of outward afflictions patiently 2 Cor. 11.23 24 25 c. cannot but express something of an holy impatience under this burden Rom. 7.24 he that could triumph over Principalities Powers Life Death c. Rom. 8 38 39. is yet more than a little discouraged when he reflects upon the corruptions he found lodging in his own heart Corruption is the great Tyrant that hath usurped over the whole world the bounds of its Dominion are almost as large as all mankinde there is not a man in all the world except the first man Adam made after Gods Image and the second Adam who was God as well as man but he is born a slave a vassal to this Usurper The four great successive Monarchies Chaldean Persian Graecian Roman though the extent of them were great and the circumference vast yet were all these limited and bounded some parts of the world there were which knew nothing of their yoke But alas the Empire of Corruption reaches every corner of the earth every person born into the world We may therefore not unfitly compare it to Nebuchadnezzars Tree Dan. 4 11. the top whereof reaches Heaven from thence it threw the Angels and the boughs thereof spreading themselves to the ends of the earth yea this vassallage unto Corruption as it is the largest and universalest so also the miserablest and most dreadfull All other slaveries compared with this are but like Rehoboams Government compared to his Father Solomons the least finger of whose Dominion he threatens should be heavier than his Fathers loyns 1 King 12.10 We read in Scripture of an Egyptian slavery in History of the Spartan slavery and of the Turkish all these sad and lamentable but yet all these reached but the body and that for a time onely whereas the slavery of Corruption reaches the soul and that for ever unless Christ become our Jesus in saving us from our sins Matth 1.21 He hath purchased our freedome and that with a great summe as the Centurion speaks of his Roman freedome Act 22 26 27 28. There are none can say with St. Paul they are born free except they who are born again and they are free indeed Joh. 8.36 Christ is All in removing this impediment also in setting our poor captive souls at liberty from the bonds and fetters of our corruption Rom. 6.6 7 8 c. Rom 7.25 'T is he alone can conquer these great Goliahs these untamed affections but yet even this deliverance is also incompleat in this world he delivers his people from corruption as to the reign and dominion of it though not as to the presence and disturbance of it ut non regnet sed nondum ut non sit 3. The oppositions of Satan his wiles and subtilties these are another impediment and that no small one neither for if our first parents in whom there was nothing of ignorance but a sufficiency of knowledge there was indeed a nescience of many things so is there also in the Angels Matth 24 36. but yet their knowledge was both full and clear in things necessary and pertinent Col. 3.10 This was no small advantage against the methods of Satan because his usual way of mischieving poor creatures hath not been so much by force as fraud not as a Lion but as a Serpent not so much by conquering as cheating acting all his enmity under a pretence of friendship and tempting us to no evil but under the pretence of some good The advantage of our first Parents was in this respect great in respect of their knowledge Besides in them was nothing of weakness but a sufficiency of strength in them was nothing of corruption but an universal rectitude and uprightness The wayes by which Satan ordinarily prevails is either by our ignorance or by our weakness or else by making a party within us against our selves The advantages of our first Parents were in all these respects far greater than any have against Satan now yet Satan prevailed against them What cause therefore have we to fear 2 Cor. 11.3 But Christ is all to free us from these dangers to carry us through these oppositions who hath led captivity captive Ephes 4.8 who hath spoiled Principalities and powers and triumphed over them Col. 2.15 but yet even this deliverance is at present incompleat for though Christ hath delivered believers from Satan as a destroyer yet not from Satan as a tempter he may disquiet such but he cannot ruin them 4. The disturbances and interruptions of a prophane world its allurements discouragements promises threats smiles frowns our difficulties and dangers from hence cannot be little since the people of God in all ages have found them so
great the great advantage which all these outward things have against us is their suitablenesse to our senses for though believers are said to live by faith Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the best of men have had something to witnesse they were but men of like passions as 't was said of Elias James 5.17 but Christ is all to free us from these dangers Joh. 16.33 Be of good cheer I have overcome the world He hath overcome it for us and in some measure in us 2. Christ is All to fill the souls of believers with all that good which may capacitate and qualifie them for happinesse it is the decree of Heaven that none be admitted into glory but those oâ— whom God hath wrought the truth of grace Heaven must first be brought down into our souls before our souls are capable of ascending up thither we must first be made meet before we can partake of that inheritance of the Saints in light Col. 1.12 with Ephes 5.5 we are by nature unmeet because we are carnall and earthly and should God dispence with his own decree and open so wide a door unto Heaven and happinesse as to let in carnall and sensuall persons Heaven would be no Heaven unto such carnall hearts can never rellish the sweetnesse of spirituall enjoyments Rom. 8.6 7. Philosophers observe that all delight arises from a suitablenesse betwixt the person and the object What is the reason of that diversity of delights which is among the children of men that which is one mans joy is another mans grief and that which is one mans pleasure is another mans pain the onely reason is because of the diversity of tempers and dispositions Some there be of such a bruitish and swinish temper that nothing is so pleasing unto them as wallowing in the mire of their sensualities others again of so refined a temper that they esteem these sensuall pleasures very low and much beneath them but still every mans delight is according to his temper and disposition and therefore Heaven would be so farre from being a Heaven unto such that it would be a kind of hell to them for as delight arises from an harmony betwixt the person and the object so all kind of torment from an unsuitablenesse and contrariety hence is it that although God vouchsafes us something of Heaven here on earth viz. in his Ordinances yet to unheavenly hearts every thing of this nature is a taedium a burden When will the new Moon be gone that we may sell Corn and the Sabbath that we may set forth wheat c. Amos 8.5 Aelian reports of one Nicostratus who being a skilfull Artificer and finding a curious piece of Art was so much taken therewith that a spectator beholding him so intent in viewing the workmanship asked him what pleasure he could take in gazing so long upon such an object he answers hadst thou my eyes thou wouldst be as much ravished as I am So may we say of carnall persons had they the hearts and dispositions of believers they would be as much delighted with all means of communion with God as they are and account that their priviledge which now they esteem their vexation the Greeks tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling because all good is of an attractive and magnetick nature to draw forth and call our affections after it but yet 't is not the intrinsecall excellency of any object that renders it taking with us but our affections are accordingly exercised upon all kind of objects as representations are of those objects from the understanding for 't is the understanding which sits at the stern of the soul that is the primum mobile the master-wheel that puts the affections as so many lesser wheeles upon motion therefore unlesse our judgements be both enlightned and sanctified we can never approve the things that are excellent Naturalists observe that though the Loadstone hath an attractive virtue to draw Iron to it yet it cannot exercise that virtue upon Iron that 's rusty Ignorance is the rust of the soul that blunts the edge of our affections to whatsoever is spiritually good there must be therefore some kind of suitablenesse and harmony betwixt our souls and heavenly mercies before we are capable of tasting the sweetnesse of them Now Christ is all to believers in this respect also 't is from his fullnesse they receive and grace for grace Joh. 1.16 That we have any thing of grace it is from him and that we have such a degree or measure of grace it is from him I am come that they might have life and that they might have it more abundantly Joh. 10.10 the essence and the aboundance are both from him All those miracles which Christ wrought in the dayes of his flesh upon the bodies of poor creatures Ephes 5.8 Ephes 2.5 1â— in restoring sight to the blind speech to the dumb life to the dead all these does Christ work over again upon the souls of them whom he prepares for Heaven 3. Christ is All to fill all Ordinances with power and efficacy these are the means of salvation and through his concurrence effectuall means as they are his institutions we are under an obligation of using them and as they have the promise of his presence Matth. 28 20. Matth. 18.20 we are warranted in our expectations of benefit from them but yet Ordinances are but empty pipes but dry breasts unless Christ be pleased to fill them who filleth all in all Ephes 1.23 That there should be such a might and efficacy in things so weak such miraculous and strange effects by means so inconsiderable that the foolishnesse of preaching should be powerfull to salvation 't is because it is not man but God that speaks Joh. 5.25 The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Look upon Ordinances in themselves and so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not but as they are accompanied with the power of Christ so so they bring to nought things that are 1 Cor. 1.28 'T is he who in Baptisme baptises with the Holy Ghost and with fire Matth. 3.11 'T is he in preaching the Word speaks not onely to the ear but to the heart Luk. 24.32 Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures In a word Christ is all in every Ordinance in respect of efficacy while the Disciples fished alone they caught nothing but when Christ is with them the draught of fishes is so great they are scarce able to draw it Joh. 21.3 6. 4. Christ is All to sill every condition with comfort the best of conditions is not good without him nor is the worst bad with him Vbi bene sine te aut ubi maâ—e cum te Bern. Alexander accounted himself
to live so many dayes as he obtained victories but David accounts himself to live more in one dayes communion with God than in a thousand dayes enjoyment of all earthly comforts Psal 84.10 yea in the midst of all his earthly confluences he looks upon all as nothing in comparison of communion with God Psal 73.25 Whom have I in Heaven but thee Non dicit niâ—il habeo sed nihil concâ—pisce Musc in loc and there is none upon earth that I desire besides thee Though he had a Kingdom he values not that and well might David be of this mind for could we adde Kingdom to Kingdom and world to world yet all these in comparison of the least smile or love-token from God are no better than nothing for thy loving kindnesse is better than life Psal 63.3 The ancient Philosophers distinguished betwixt bona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things good in their own nature thus onely God Matth. 19.17 There is none good but one that is God others good by way of opinion or estimation and thus all the comforts of this life whence that maxim of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is but opinion and phancie and whatever good is in these things is but like those pictures of most deformed and monstrous creatures which the Poet tells us had no other beauty than what they owed to the Painters courtesie viz. the off-spring of our own phancies Those who were vertuous were onely by the Philosophers accounted to live others might degere but not vivere they might be but they could not live The onely true comfort of life consists in living in communion with God 't is his presence fills Heaven with all its glory and 't is his presence that fills every condition with all its sweetnesse But alas how can two walk together except they be agreed Amos 3.3 and what agreement can there be betwixt light and darknesse the glorious majesty of Heaven and sinfull dust but onely through a Mediator 1 Tim. 2.5 and the onely Mediator is Jesus Christ. What was it that enabled the blessed Martyrs to account the scorching flames to be beds of Roses What was it that enabled St Paul to triumph over all kind of adversaries Rom. 8.38 39. but only the love of God in Christ Jesus herein alone consists our comfort our happinesse Now Christ is All in this respect also 5. Christ is All in furnishing us with strength and assistance to persevere the way to Heaven is no smooth or easie way but beset with many difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth 7.14 and through many tribulations must we enter into the Kingdom of Heaven Acts 14.22 yea though the calmnesse of our passage through this world should be in a perfect serenity from all outward enemies yet can we not expect a totall freedom from the worst of enemies our own hearts our corruptions All the prejudices and mischiefs we either do or can suffer from others are nothing to what we suffer from our selves 't is not homo homini lupus but homo sibi lupus men are to none such wolves as to their own souls Now in as much as the Crown of happinesse is reserved for the head of perseverance Rev. 2.10 and in as much as perseverance in conflicting with such kind of adversaries as though we conquer them yet they are in us and though we vanquish them yet still we carry them about us Rom. 8.24 must needs require a greater strength than our own it cannot but be esteemed an eminent priviledge to be under the continuall supplies of Christ by his Spirit Luk. 9.62 Gal. 3.3 that after we have put our hand to Gods plough we may not look back and after we have begun in the spirit we may not end in the flesh I speak not this as doubting the perseverance of them who are sincere but as declaring the true foundation on which their perseverance is bottomed viz. not any inhaerent strength they have in themselves but those supplies of grace and strength they continually derive from Christ Non dicit parum petestis facere vel difficulter potestiâ— facere vel nihil potestis persicere sed nihil facere Aug. in loc Col. 2 10. there is a vast difference 'twixt the best of Christians considered singly in themselves and considered relatively in respect of their union unto Christ in themselves so weak and impotent that they can do nothing Joh. 15.5 not sufficient of themselves to think any thing as of themselves 2 Cor. 3.5 and yet what can be lesse than to think but in Christ mighty and powerfull able to do and bear whatever God would have them I can do all things through Christ which strengtheneth me Phil. 4.13 and thus is Christ the Christians All thus are they compleat in him 2. How Christ is all The resolution of this Quaere is therefore necessary because many there are who instead of sucking milk from this Doctrine are ready to sucâ— poyson but for prevention of all dangerous and unsafe inferences from this great truth consider 1. Negatively how Christ is not All not so as to excuse us from all endeavours in the use of means for working out our own salvation Christs sufficiency does not excuse but engage our industry for thus the Apostle argues Phil. 2.12 13. Work out your salvation with fear and trembling because it is God which worketh in you both to will and to do q. d. it is God does all therefore do you what you can 2. Positively or affirmatively and that in these two respects especially 1. Christ is All by way of Impetration in as much as our salvation was his purchase we may say of our hopes our helps our advantages as the Chief Priest said of the moneys which Judas had received for the hire of his persidiousnesse It is the price of blood Matth. 27.6 Eph. 5.25 26 27. Acts 20.28 Iohn 15.13 Whence is it that they who have brought themselves under the deserts of Hell may have hopes of Heaven enjoy the means of Heaven taste the first fruits of Heaven all are the price of Christs blood 't was by his own blood that he entred into Heaven himself and hath opened the door to Heaven for all that are incorporated into him Heb. 9.12 Heb. 10.19 20. 2. Christ is all by way of Application in as much as he brings home the blessings he hath purchased unto the souls of his he hath not onely purchased salvation for them but them for it not onely the possibility of Heaven but a reall propriety in it and certainly propriety is absolutely necessary unto the refreshment of every comfort What are all the treasures of either or both the Indies to him who onely hears of them but meer stories What all the glory of Heaven to him who is thrust from the enjoyment of them but meer torments There must be a propriety in all spirituall