it i. e. by the feet of Trust and is (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exaltabatur Celsus ab alto infra se cernens Hominum genus Sil Ital. safe As safe as a man judgeth himself to be when got into an high Tower well fortified and fears not the sharpest or swiftest darts that can be shot against him Safe as the chicken Take themselves to be when hous'd under the (x) Ut pulli sub alis gallinae Covert of their Dam's wing Psal 46.1 Or safe as the manslayer is from the pursuit of the Avenger when Lodg'd in a City of Refuge Thus when a man Trusts in God he doth sweetly acquiesce and repose himself in Gods bosome troubles himself no more casts no Jealous thoughts about his Condition Thus David resolves I will lay me down in peace and sleep for thou Lord makest me to dwell in (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidenter safety or in Trust Psal 4.8 2. A Stedfast well-grounded Hope Trust and Hope are Gemini Twins born together bred up together Hence often conjoyn'd in Scripture Thou art my Hope (z) Ps 71.5 O Lord God Thou art my Trust from my youth and Blessed is the man that (a) Jer. 17.7 Ps 119.42 43 49. Trusteth in the Lord and whose Hope the Lord is Hence the Septuagint usually render the word put for Trust as also in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ar. Mont. and divers others Sperate Hope ye in the Lord. Hope then is that Fidus Achates the Faithful Companion of Trust Now in this Hope there are two things 1. An holy and confident expectation and looking out after Gods gracious presence Trust believes and Hope expects To enjoy what God has promised Thus the Prophet Isa 8.17 I will wait upon the Lord and I will (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expectabo eum Look for Him Hope looks and looks out as expecting Gods Appearing Not as Sisera's mother once did who looked for a victorious Success and expected that her son should have returned a triumphant Conquerour richly laden with spoils and Booty when as the wretch lay (c) Jud 5.28 bleeding at the foot of Jael Nor like those sinful miserable people who (d) Jer. 8.15 looked for peace but behold no good came No such a vain groundless Hope draws a Blush into the cheek and Covers the face with Confusion But this is an Hope which makes not (e) Rom. 5.5 Ashamed whose earnest expectation shall assuredly end in sweet fruition 2. An humble and constant wayting on Gods Leisure Looking out and wayting on God both put together (f) Mic. 7.7 Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Faith gets up to the Top of it's watch Tower looks out sees whether Relief be coming But suppose None appears in Kenne Suppose Help defer'd Yet now it wayts and tarries Gods time Faith knocks at Heavens Gate No Answer from within Faith knocks Again still there is silence However Faith concludes my God will Hear yea and Answer too But 't is fit I should wait his Time (g) Hab. 2.3 The vision is for An appointed time but at the end It shall speak and not lie though it tarry I must and will wait for it because it will surely come It will not Tarry Thus David My (h) Ps 62.5 Soul wayt thou only upon God or keep thou silence unto God for my expectation is from Him David when he shuts his mouth opens his ear wayts and listens what God will say and concludes Contra Gentes The Lord will in His own Best Time speak peace Psal 85.8 3. An Humble Holy and undaunted Confidence Thus Solomon In the fear of the Lord in the filial awful Reverential fear of God there is strong (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia fortitudinis Confidence and his children shall have a place of Refuge Prov. 14.26 This Holy Confidence is Nothing else but Faith peg'd up to it's Ela. A Confident Soul moves in an higher Orb then other Saints leadp up the Van of the Militia of Heaven As Patience is nothing else but Hope Lengthned so Confidence is nothing less then Faith strengthned the very Spirits the meer Elixar of Faith which carries with it 1. Christian Courage and * Beatus ille qui undique petitus firmius stetit qui exhausit Daemonis pharetram nec concedit imo ne de gradu quidem tantisper motus est Nic. Fortitude opposite to Carnal fear and despondency of Spirit (d) Isa 12.2 Behold God is my Salvation I will Trust and not be afraid for the Lord Jehovah is my strength (e) Ps 112.7.91.5.46.1 2 3. He shall not be afraid of evil tidings His Heart is fixed trusting in the Lord. Thus David undauntedly The Lord is my Light and my Salvation whom shal I fear The Lord is the strength of my life of whom shall I be afraid Psal 27.1 His Confidence in God quite extinguisht in Him all base sneaking fear of man Ps 56.4 2. Christian boldness and Adventurousness opposite to Cowardice Holy Confidence steels the Heart of (f) Mark 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph of Aramathea to go in Boldly to Pilate and to beg the Body of Jesus This was that enabled David to encounter Goliah that made him dare to take a Bear by the teeth yea and a Lion by the Beard 'T is for sluggards to say there 's a Lion in the way Prov. 22.13 But let a Believer that makes God his Trust but once Know his Duty It is enough he will with a * Invictus ad labores fortis ad pericula rigidus adversus voluptates duâ—us adversus Illecebras Ambros Couragious and undaunted mind cheerfully undertake it and commit both himself and the success to God Acts 4.13.19 20.22 21.13 Jer. 7.7 8 9. Dan. 3.17 18. Est 4.16 Heb. 10.34 to 40. 3. Holy and Humble Boasting opposite to sinful Concealing of what God hath done for us A Believer that dares not Boast of Himself or riches of any thing within that has no Confidence in the flesh yet dares (g) Psal 44.8 boast of his God In God we boast all the day long and praise thy Name for ever Thus the Church challenges the eyes and ears of All that were round about her saying Lo this this is our God we have waited for him and he hath saved us Isa 25.9 III. The Effects of an holy Trust and they are such as these 1. Fervent effectual constant Prayer Thus in our text Trust in him at all times ye People pour out your hearts before him Psal 62.8 while Joshua is in the Vally conflicting with Amaleck Moses gets him up into the Mount to (h) Ex. 17.9.11 Ps 86.1 2. 1 Joh. 5.14 Psal 18.2 3. Pray Moses knew full well That as Prayer without Faith is but a beating of the Air so Trust without praier
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
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
banner thou servest Upon thy good behaviour and address in Arms depends much of the renown and honour of Christianity A cowardly Souldidier is the reproach of his Commanders Thou hast a noble General O Christian that hath done and finished perfectly what ever concerns thy Redemption from the powers of darkness To him that over cometh will he give to sit on his throne even as he overcame and is set downe on his fathers throne Rev. 3.23 Do valiantly and worthily Follow thy victorious Leader let all that know thee see that Religion is no mean and feeble thing that the School of Christ breeds the excellent of the earth that the Divine life is the most powerfull principle in the world that the Spirit of God in thee and his grace 〈◊〉 stronger then all thy lusts and corruptions Not he that talks mâ—st or professeth most but he that acts and lives most as a Christian shall be the man whom the King delights to honour 3. The lusts of the flesh are thy greatest enemies as well as Gods they warre against thy soul 1 Pet. 2.11 To resist them feebly is to do not only the work of the Lord but of thy Soul negligently 4ly It is easie vanquishing at first in comparison a fire newly kindled is soon quenched and a young thorn or bramble easily pulled up The fierce Lyon may be tamed when a whelp but if thou stay a little there will be no dealing with a Lust any more than with 〈◊〉 salvage Beast of prey Grace will lose and corruption get strength continually by delaying Fifthly If thou resistest the victory is thine Iames 4.7 And 〈◊〉 my Text Walke c. and ye shall not fulfill the lusts of the fâ—â—sh Thoâ— caust never be conquered if thou wilt not yield Stand but 〈…〉 thou art invincible while thou art unwilling all the Devilâ— in hell cannot force thee to sin Temptation puts on it's strength as the will is Cease but to love the sin and the temptation is answered Indeed if thou chusest to be a slave thou shalt be one Nothing but thy owne choice can undo thee Sixthly Consider what thou dost if thou fulfillest the lusts of the flesh 1 Sam. 15 23. Heb. 6.6 thou provokest thy Heavenly Father rebellest against him and Rebellion is as witchcraft and stubbornesse as idolatry Thou crucifiest Jesus Christ afresh and puttest him to open shame Is this thy love and thanks to thy Lord to whom thou art so infinitely beholding Canst thou find in thy heart to put thy Spear again in his side Hath he not suffered yet enough Is his bloody passion nothing must he bleed again Ah monster of ingratitude ah perfidious Traytor as thou art thus to requite thy Master Again thou grievest thy Comforter and is that wisely done Who shall comfort thee if he depart from thee grieved Or is it ingenuous thus unworthily to treat that noble Guest to affront Gods sacred Spirit to his very face and in despight and mockery of him to side with his Enemy the flesh Is this thy kindnesse to thy best Friend thy faithfull Counsellour thy infallible Guide thy Minister and Oracle thy sweet and only Comforter What need I add that thou breakest thy peace woundest thy conscience forfeitest the losse of Gods countenance and makest a gap in the divine protection for all evill to rush in at 7ly And lastly Consider the invaluable benefit of resisting of not fulfilling the lusts of the flesh in two great instances First Unutterable joy and pleasure will be shed abroad in thy Soul as often as thou gettest the day I know no greater triumph then that of a Christian when he is more then conquerour through Christ that loves him O the peace the joy and holy glorying in the Lord and in the power of his might that a good man is even ravisht and caught up into the third Heavens with when the Lord covers his head in the day of Battell and lifts it up above his spiritual enemies To vanquish ones self is a nobler exploit than to subdue a City Pro. 16 32. Nay a vaster Conquest then if one could with that great Macedonian Captain atchieve the empty title of the vanquisher of the world 2. Every Conquest will encrease thy strength and dexterity against the next assault So that when the vanquisht lust recruits it's forces thou wilt be able to outvie thy self and become more dextrous every time Nay the mortifying of one earthly member like the cutting off a limb from the naturall body will make the whole body of sin tremble all the rest of thy Lusts will fare the worse and by consent languish So that every victory over any one corruption weakens that and all the rest and breaks the way for future Conquests How Ministers or Christian Friends may and ought to apply themselves to Sick Persons for their Good and the discharge of their own Conscience JOB 33.33 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransom THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job and by way of Vindication and Apology for God in his dealings with men and although he premiseth this that God giveth no account of his matters ver 13. yet he doth ex abundanti give an account for God and makes a defence or gives a rationale of Gods proceedings with men c. where he shews that it is not mans torment or ruine that God desires but his reformation and amendment and that it may appear how sincerely and fervently he desires it he shews that there are several ways and means which God useth which are most powerful and likely to produce it 1. He speaks to men in dreams ver 15 c. 2. When that will not do by afflictions ver 19 c. 3. To make those afflictions more intelligible and more effectual he sends a messenger c. this is the business of the Text if there be with him c. wherein you may observe two parts 1. A supposition ver 23. If there be a messenger with him an interpreter c. 2. A position ver 24. Then he is gracious to him c. the words may be called the sick mans cordial or his restorative wherein you may observe 1. The patient expressed in the word him 2. The disease his danger and misery he is going down to the pit 3. The Physitian who is described 1. Ab officio by his Office a messenger 2. Ab opere by his work an interpreter 3. A praestantid a rare man one of a thousand multis è millibus unus 4. The Physick to shew unto a man his uprightness 5. The cure then he is gracious c. where are considerable 1. The quality of it the kind of the cure deliver him from going down to the pit i. e. from
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
as Nothing at All and esteeming God as All in All. 6. These outward enjoyments are indeed sweet but my God the Author of Them is infinitely more sweet They have all even the most defaecate of them a Tang and Smak of the Cask and Chanel through which they come At at Dulcius ex ipso Fonte A Single God is infinitly more sweet than the enjoyment of all created Good things that come from Him Though indeed I can smile when my Corn and Wine and Oyl increaseth and bear a part with my Valleys when they stand so thick with Corn that they even laugh and sing Alas this without the enjoyment of a God is but a meer Risus sardonicus The leaping of the Head after the Soul is gone True indeed These are some of Gods Love Tokens but what are These to His Person and Presence These indeed are rich Cabinets But Oh the w Psal 4.6 Light of his Countenance That That 's the Jewel In having these I can say with Esau I have * Gen. 23.9 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much but give me Him I can exult and Triumphing say with Jacob I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All. These are some of His Left-hand favours some of His Bottels of Milk and gifts a fit portion for Ishmael and the sons of Keturah But 't is an Isaac's Inheritance waters of the upper fountains my Soul thirsts after those Right-hand Blessings His x Psal 16.11 presence His Soul-ravishing presence in which There is fullness of joy and pleasures for evermore These may serve for my comfortable passage but Nothing but Himself can content and satisfie for my Alsufficient * Psal 78.26 Portion According to That Psal 36.8 He alone can fill up all the gaping chinks and chasms of my Soul He is my Sun and shield Psal 84.11 my Root and Branch Isa 11.10 my foundation and Corner-stone Isa 28.16 my Sword and shield Deut. 33.29 He only can answer All my desires all my necessities Deus meus omnia my God and my All. Thus Faith fixes it's Aspect on God 2. On the things of God and so Faith concludes I have y Altiora sapio higher and nobler projects designs of deeper concernment than to sit down ingulph and please my self in these poor earthly drossie * Excelsa piae mentis generositas supra omnem rerum humanarum speciem erecta dirty things here below I have many Corruptions within these are to be mortified Many Temptations without these are to be resisted Many sweet motions and whispers of the Spirit these are to be cherished many weak graces these are to be strengthned Many personal relational duties these are to be performed In a word an effectual Calling and Election to be made sure This above all is to be regarded Faith discovers a World beyond the Moon and trades thither Leaving the men of the earth to load themselves with clay and coles Faith pursues its staple commodity and traffiques for grace and glory Thus z Psa 39 6 7. David when he had branded the Worldling for disquieting himself in vain for heaping up riches and knowing not who shall gather them with an holy disdain turns his back upon the World as not worth his thoughts saying and now Lord what wait I for q.d. It is true I have Riches and Honour a Crown a Kingdom but is this the portion I could be content to sit down with No no My hope is in thee deliver me from all my Transgressions Ver. 8. Let them that love the World enjoy it but Lord pay not my portion in such adulterate coyn but in pardon of sin and peace of conscience This this is that I wait for Thus * Vulde protest fâ—tus sum c. Luther having a rich Present sent him professed with an holy boldness to God That such things should not serve his turn He was not taken with Pebbles his nobler soul slew a Aquila non capit muscas higher and was fixt on Pearls It is Gods favour that the Subjects of the King of Heaven desire rather than his preferment like him that preferr'd Alexanders kiss before a great sum of money given by Alexander to another Thus Faith looks upward on God and the things of God and acts accordingly 2. Faith or trust looks downward on its fullest and sweetest Temporal Enjoyments And so 1. It accurately weighs these enjoyments in the Ballance of the Sanctuary and so makes a just estimate of them as to their worth and value Faith knows that generally men look at the things which are seen and therefore the things that seem best that glitter most are the best delights of most of the children of men the desire of their eyes the joy of their hearts These they over-rate and not only esteem them highly but adore them superstitiously as a God or their chiefest good But now Faith brings these to the touchstone and standard and there interprets them as they are according to their just value finds them to be but the delights of sence fortune ludibria the sports of Nature the Trials of humane folly at the best but helps of humane frailty Particularly faith passes a twofold judgment on them Negative and Positive 1. Negative and so faith concludes 1. These and all such like earthly enjoyments never yet of themselves benefitted any man for heaven True some things are so good in themselves that he that hath them cannot but be good and the better for them Such as are the grace of God to us and the graces of the Spirit in us These find us evil but make us good But no man was ever made good meerly by riches and worldly wealth These indeed have found some really good and made them less good than they were and have found many seemingly good whom they have made stark nought How often hath a fat preferment spoyl'd a good Preacher and caused him with him when the fish is caught to lay aside his Net Usually the more we have of this World the less we mind the World to come Our place in Paris makes us forget our portion in Paradice That earth which we tread under our feet gets up into our hearts and makes them more earthly than the earth we tread on 2. This high mountain on whose top I stand adds not a Cubit to my stature in Gods eyes God values not as men do by the rate or Subsidy-book Not many Wise not many Noble not many Rich but God hath chosen the b Jam. 2.15 poor of this World Rich in faith 3. Therefore my true blessedness doth not cannot consist in the fullest confluence of these worldly enjoyments I may not I dare not with that rich c Luk. 12.19 fool sing a requiem to my soul and bid it take its ease for it hath goods laid up for many years Here is not my rest Faith like the Turtle finds no rest for the sole of its foot even in a deluge
the Creature and carries up the Heart unto God No evil in the City No penal evil either on me or mine but the k Am. 3.9 Lord hath done it Thus David Dumâ— because thou didst it Psal 39.9 and The Lord hath bid Shimei curse 2 Sam. 16.10 David could read Gods Hand at the foot of the Commission though His Commanders could not Thou couldest have no power against me unless l Joh. 19.11 given thee from above saith our Saviour to Pilate And Holy Job when plundred of all saith not The Lord gave and the Chaldeans and Sabeans have taken away The Lord enricht but Satan hath rob'd me No but as if they all had been but Cyphers and meer standders by The Lord gave and the Lord only or at least chiefly hath taken Job 1.21 II. Let the King of Heaven do his worst yet even Then He can do no wrong This is a grand Maxime in the Rolls of Eternity One of the Fundamental Laws of Heaven and that because 1. God is the most Soveraign God The Supreme Lord That knows no Law but His Own Will which is the Highest and most unerring Rule of Righteousness Gods Hand is Gods only Rule and therefore what ever Line He draws it must needs be right Our God is a Law to Himself who only can write on His Imperial Edicts and proceedings stat pro ratione voluntas God doâ—h and may justly do whatsoever pleaseth him Dan. 4.35 and can most justly resolve the Reason of all His Actions iâ—to his own will That gteat Potter may do with his clay what he pleaseth and that without the least Controul or contradiction Rom. 9.20 21. On this Account Faith counts it wisdom not to play the Censorious Critick on Gods Administrations considering that He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to that of Elihu Job 33.12 13. God is greater than man why dost thou strive against him for he giveth not account of any of his matters 2. God as he is most just in himself so also he acts most justly to me saith a Believer Faith justifies God in all his proceedings i. e. subscribes and gives Testimony to the Righteousness of God even in his sharpest Corrections Thus David I Know O Lord that thy Judgments are m Ps 119.75 right Thus the Church when under the Babylonish Captivity the heaviest Judgment ever inflicted on any people yet then humbly sets her seal to Gods Justice The Lord is n Lam. 5.18 Neh. 9.33 Righteous for I have rebelled against him III. 'T is not sit that poor weak short-sighted sinful creatures should be their own Carvers If they should they would like rash children cut either Too much or Too little or Their own fingers Well for us That as our o Psal 31.15 Times so our Conditions are not in our own but in Gods hands Not what I please saith Faith but what my God pleaseth He knows best what 's good for his people and I know had God granted my requests and fulfilled my desires I had long since been undone The cooling drink which I so passionately desired in my burning Paroxysm would have added to my flame and quickly dispatcht me to the house of darkness Hence it was That the honest Shepherd being askt What weather it should be to day replied even what weather I please Not so saith the Other but what pleaseth God Yea so replies the Shepherd for whatever pleases God shall be sure to please me IV. Better to want Outward Comforts Than enjoy them without my Fathers good will Israel had been better to have been without Quails They had sour sauce to their sweet meat while the Flesh was in their mouths The p Numb 11.20 plague of God was in their nostrils You will needs have this and That and T'other Thing why Take it saith God but then take my Curse with it too The Sack but poyson with it You shall have it but in wrath See 1 Sam. 8.5 6 10 11 12. Hos 13.11 Rachel you will have children or else you will take pet and q Gen. 30 1. dye You shall have children a Benjamin to your Joseph which yet shall prove a Benoni His Intrat will prove your Exit his life your death Gen. 35.18 Better were it for David to be without Michol than that she should being enjoy'd become a r 1 Sam 18.21 snare V. Seem it never so ill yet it is Really well On these Two Accounts 1. It cannot but be well with him with whom God is 'T was not Ill with the three children though in a fiery Furnace so long as God was There Dan. 3.25 Suppose David walking in Å¿ Ps 23.4 the Suburbs of death and danger yet not ill with him because God with him When God saies I will bewith you as he has Isa 43.2 and I feel Him saith Faith It is infinitely more to me than if he should say peace health credit honour plenty shall be with Thee God being with me is all these and infinitely more In these I could have but a particular good In a single God I have all good Now God who is with his people at all times is most with Them and most sweetly with them in The * Domitianus in Jovis sinu Sueton. worst Times As their afflictions increase without so do their Consolations within 2 Cor. 1.5 when the child is most sick then it is most dandled on the mothers knee when it begins to faint Then is the Closet ransackt for the choicest Cordial This blessed Baynham found when at the stake He told the Bloody Papists O ye Papists said he you talk of Miracles behold here a True One These flames are to me a bed of Roses God is wont to give Believers in such a time their Exceedings their five messes That part of the Army which is upon Action in the field and upon hard service shall be sure to have their pay What are all the promises but vessels of Cordial wine tunn'd on purpose against a groaning hour when God usually and speedily broacheth them Psal 50.15 2. All is well that ends well Now saith Faith all sad and gloomy dispensations have sweet Ends whether I respect God or my self I. In respect of God And that 1. For the manifestation of His Infinite Wisdom who so contrives the passages of His Providence as that One shall qualifie Another God knows that should I Alwaies prosper I should have been apt to swell and presume and therefore he pricks my bladder to let out that wind Had I been alwaies fed with sweet meats 'T is very probable I might have surfited and therefore He mingles my sweets with these Tart Ingredients Were not this Base added to my Trebble I should never have made any Harmonious Musick 2. For the declaration of His Almighty Power God many times brings his people into such a condition as not to know what to do that they may now know what the Lord can do Thus Deu. 32.36
the screech-owl to be heard instead of the voice of the Turtle It is the Lords mercies we are not consumed For what priviledge or Patent have we to be secured and indempnified above others How long ago had Divine Justice made short work with us if Divine Patience had not been stretched to long suffering if Mercy had not held back the hand of Gods Vengeance as the Angel caught Abrahams Knife when it was lifted up to kill his Son For surely methinks Mercy and Justice have been long wrestling and the Lord hath said long of England as he said of Ephraim How shall I give up England how shall I make thee as Admah and Zeboim as Sodom and Gomorrah Now consider this all ye that forget the Lords benefits lest he come not only as a Moth to you as he seems to do already in your Trade in your Health in your Food but as a Lion to teare and go away Wherefore would you value your mercies consider others miseries would you thank God for them consider your abuse and unworthiness of them would you continue and encrease them Haud quicquam ita proprie terris representat caelestis habitationis statum sicut alacritaâ— deum laudautium Bern. Ser. 1. in Cant. be thankeful for them would you taste sweetness in them get a sanctified use of them would you honour God in every condition make a holy improvement of every dispensation would you be Christians indeed In every thing give thanks for this is the will of God in Christ Jesus concerning you Turn your hearts and tongues to it here and you shall be chosen into the Quire of Angels to perform it for ever in Heaven How may we get rid of Spiritual Sloth and know when our activity in duty is from the Spirit of God Psal 119.37 part ult Quicken me in thy way THis Psalm shines and shews it self among the rest Sicut inter ignes Luna minores A Star in the Firmament of the Psalms of the first and greatest magnitude this will readily appear if you consider either I. The manner it is composed in oâ— II. The matter it is composed of 1. The manner it is composed in is very elegant 2. The matter it is composed of is very excellent I. The manner it is composed in is very elegant full of art rule method Theological matter in a Logical manner a Spiritual Alphabet framed and formed according to the Hebrew Alphabet II. The matter it is composed of is very excellent full of rare sublimities deep mysteries gratious activities yea glorious extasies The Psalm is made up of three things 1. Praâ—ers 2. Praises 3. Protestations 1. Prayers to God 2. Praises of God 3. Protestations unto God My Text belongs unto the first and may fitly be stiled David's Letany where you have 1. His Libera Domine Turn away mine eyes from beholding vanity 2. His exaudi Domine Quicken me in thy way In this these three parts are considerable 1. The Act Quicken 2. The Subject Me. 3. The Object thy way In the prosecution of which Scripture I shall do these three things 1. Explicate the Terms 2. Deduce a Corollary 3. Resolve the Cases I. For Explication Quicken There is a two-fold quickening 1. Proper and moral 2. Improper and metaphorical 1. Proper and moral which is two-fold 1. Total 2. Partial 1. Total Which is the raising a dead body to natural life thus was Lazarus raised Hist Ang. lib. 5. cap. 13. John 11.43 44. So was Drithelme of Northamberland raised if credit may be given to Bede 2. Partial which is the restoring a body declined and decaied with sicknesse or sorrow to Spirits and vigorous energies So was David whose body by grief and sorrow was made a meer Skeleton Psal 31.10 17. Hezekiah by sicknesse brought so low that he was become spiritlesse yet he was raised up again upon which he composes that rare Hymne or Canticle of praise to God Isai 38.10 II. Improper and metaphorical which is likewise two-fold 1. Total 2. Gradual I. Total which is the raising of a Soul stark dead in sin to Spiritual Life Ephes 1.2 and you hath he quickned who were dead in trespasses and sins II. Gradual which is the raising of a dull and drousie Soul from sloth and sluggishnesse to high yea highest degrees of vivacity and activity for this you have David praying here and in Psal 143.11 Quicken me O Lord for thy Names sake In this description it will be very necessary to explain sloth and activity 1. Spiritual Sloth is threefold 1. Resolving Sloth 2. Delaying Sloth 3. Disturbing Sloth 1. Resolving Sloth is when a Soul is setled upon it's lees and resolves to lie still and never to stir in that momentous concernment of its own eternal Salvation Solomon excellently deciphers this Prov. 26.14 As the door turns upon his hinges so doth the slothful upon his bed as the door turns upon the hinges and never stirs from his place so the slothful turns upon the bed of security and never turns from his purpose Jer. 44.16 17. they were resolved to worship the Queen of Heaven come life come death Such was the Souldiers resolution who had on his Target God and the Devil pictured under God si tu non vìs under the Devil iste rogitat 2. Delaying Sloth when a person doth intend to look after Soul-concernments but not yet they will borrow day a little time Much like that sluggard Prov. 6.10 Yet a little sleep a little slumber a little folding of the hands to sleep When the sluggard is cal'd to arise in the morning he resolves to do it only intreats one little one short nap more and then he will arise So when some are called to awaken arise and walk with God in his way in the morning of their age they crave one short nap more first and then they will do it give them leave to get such an estate to obtain such an honour to match such a child to satisfie such a lust and then will they be for God Such a sluggard was Austin a little longer O Lord a little longer presently presenly Matth. 25.10 Paululum paululum modo modo hoc erat sine modo Aug. lib. confess Plutarch in Moral the five foolish Virgins resolved to have oyl in their lamps and vessels only they would take a nod Oh how dangerous is delaying Sloth the Virgins deferring provokes Christ to denying Archias being merry at supper had a letter sent him that concern'd his life and though desired to read it puts it up into his pocket saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'l mind serious things to-morrow but he lived not unto the morrow to mind those serious things Such another sluggard was the rich man Luke 12.20 Stulte hac nocte Tolle moras semper nocuit differre paratis Lucan Alexander being asked how he came to conquer the World replied Nunquam differre volens if you will overcome more than Alexander did not
the throne thou shalt be greater 3. We make Religion our businesse when our thoughts are most busied about Religion while others are thinking how they shall do to get a living our thoughts are how we shall do to be saved David did muse upon God Psal 139.3 While I was musing the fire burned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Thoughts are as passengers in the soul when we travell every day to the City of God and are contemplating glory and eternity this is to make Religion our businesse Theophilact calls holy contemplation the gate and portall by which we enter into Heaven a Christian by divine soliloquies and ejaculations is in Heaven before his time he is wrapd up into Paradise his thoughts are all packd up and gone 4. We make Religion our businesse when our main end and scope is to serve God he is said to make the world his businesse whose great design is to get the world St Pauls ultimate end was that Christ might be magnified and the Church edified Phil. 1.20 2 Cor. 12 19. our aimes must be good as well as our actions Many make use of Religion for sinister ends like the Eagle while she flies aloft her eye is upon her prey Hypocrites serve God propter aliud they love the Temple for the gold they court the Gospell not for its beauty Mat. 23.17 but for its Jewels these do not make Religion their businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys but a politick trick and artifice to get money but then we make Religion our businesse when the glory of God is mainly in our eye and the very purport and intent of our life is to live to him who hath died for us 2 Cor. 5.15 God is the center and all the lines of our actions must be drawn to this center 5. We make Religion our businesse when we do trade with God every day Phil. 3.20 Our conversation is in Heaven The greek word for conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commerce and traffique our merchandize is in Heaven a man may live in one place and drive his trade in another a Saint though he lives in the world Vt municipes coelorum nos gerimus yet he trades above the Moon he is a merchant for the Pearl of price This is to make Religion our businesse when we keep an holy intercourse with God there 's a trade driven between us and Heaven 1 Joh. 1.3 Our fellowship is with the Father and with his Sonne Jesus God comes down to us upon the wing of his Spirit and we go up to him upon the wing of prayer 6. We make Religion our businesse when we redeem time from secular things for the service of God a good Christian is the greatest monopolizer he doth hoard up all the time he can for Religon Psal 119.62 at midnight will I rise and praise thee Those are the best hours which are spent with God and David having tasted how sweet the Lord was would borrow some time from his sleep that he might take a turn in Heaven It well becomes Christians to take time from worldly occasions sinfull dressings idle visits that they may be the more intent upon the matters of Religion I have read of an holy man who being tempted by his former evil companions to sin he made this answer I am so busie in reading in a little book with three leaves that I have no leisure so much as to mind my other businesse and being asked afterward whether he had read over the book replyed this book with three leaves are of three severall colours red white and black which contain such deep misteries that I have resolved with my self to read therein all the daies of my life in the first leaf which is red I meditate on the pretious bloud of Christ which was shed for my sins in the white leaf I meditate on the pure and â—elitious joyes of Heaven in thâ— black leaf I contemplate the hideous and dreadfull torments of Hell prepared for the wicked to all eternity This is to make Religion our businesse when we are so taken up with it that we have scarce any leisure for other things Christian thou hast a God to serve and a soul to save and if thou hast any thing of Religion in thee thou wilt take heed of the thieves of time and wilt engrosse all opportunities for the best things How far are they from Christianity who justle out holy duties instead of borrowing time from the world for prayer they steal time from prayer that they may follow the world 7. We make Religion our businesse when we serve God with all our might our strength and spirits are drawn forth about Religion we seck sweat strive bestir our selves as in a matter of life and death and put forth not only diligence but violence 2 Sam. 6.14 David danced before the Lord with all his might This is to make Religion our businesse when we shake off sloath and put on zeal as a garment We must not only pray but pray fervently Jam. 5.16 we must not only repent but be zealous and repent Rev. 3.9 we must not only love but be sick of love Cant. 2.5 Horat. multa tulit sudavit alsit This is to be a Christian to purpose when we put forth all our vigour and fervour in Religion Matth. 12.11 and take the Kingdom of God as it were by storm 'T is not a faint velleity will bring us to Heaven there must not only be wishing but working and we must so work as being damned if we come short Vse 1 Vse 1. Information Information Branch 1 1. Branch Hence learn that there are but few good Christians oh how few make Religion their businesse is he an Artificer that never wrought in the trade is he a Christian that never wrought in the trade of godlinesse How few make Religion their businesse 1. Some make Religion a complement but not their businesse they court Religion by a profession and if need be Religion shall have their letters of commendation but they do not make Religion their business Many of Christs Disciples who said Lord evermore give us this bread yet soon after basely deserted Christ Ioh. 6.34 and would follow him no longer Joh. 6.66 From that time many of his Disciples went back and walked no more with him 2. Others make the world their business Phil. 3.19 Who mind earthly things The earth puts out the fire So the love of earthly things puts out the fire of heavenly affections It was a judgement upon Korah and Dathan Numb 16.22 the earth swallowed them up Thus it is with many the world swallows up their time thoughts discourse they are swallowed up alive in the earth There is a lawfull use of these things but the sin is in the excess The Bee may suck a little honey from the leaf but put it in a Barrell of honey and it is drown'd How many ingulph themselves in
Tim. 1.15 Some have left their Love Rev. 2.3 Some left the Faith 1 Tim. 5.12 Some have turned after the world as Demas 2 Tim. 4 10. Some have turned aside after Satan 1 Tim. 5.15 And would to God there were no Example to be given in our age and observation it is that which the professors of a true Religion are more subject to then those of a false Jer. 21.1 Hath a nation changâ—d their god which yet are no gods but my people have changed their glory for that which doâ—h not profit Now there are three falls to which men are subject 1. Some fall as wood or Cork into the water sink at first Mat. 14.31 Act. 27.20 and 44. but get up again being helped by the hand of divine grace as Peter or brought off by a miracle of mercy as Paul and his company after all hopes of safety were quite taken a way This the fall of the godly 2. Some fall as lead or stone into the bottom of hell as Pharaohs host into the bottom of the sea and never rise again Exod. 15. having neither promise of God nor seed of God to raise them up again 1 Tim. 1.19 but make a final shipwarck of faith and conscience and of their souls together This the fall of the wicked 3. There is a mixt fall common to both which is like the falling into an Epidemical Disease whereof many dye and as many recover of which in their order There are four kinds or degrees of falling which the people of God are subject to And four kinds or degrees to which the wicked are subject and each latter is worse then other in them both 1. The first and lightest fall of the godly 4. Falls of thâ— Godly is that in their daily combate between flesh and spirit set out Rom. 7. at large and Gal. 5.17 We cannot do what we would but fail or fall short after our best endeavours Our duties are imperfect graces defective our gold and silver drossy our wine mixt with water Sin deceiveth surprizeth captiveth slayeth yet reigneth not all this while It is not I but sin that dwels in me I consent to the Law I delight in the law of God even in my inner man c. These falls or slips are unavoydable involuntary there is no Saint but complains of them no duty but is stained with them In our clearest Sun-shine we see a world of such Moats which yet hinder not the light and comfort of our Justification and destroy not Sanctification True grace consists with these Velimus nolimus Irruunt in nos Egyptiorum muscae obstrepunt Ranae in Cubilibus Regiis Prov. 24.16 yea is not separated from the assaults and induelling of such motions Will we Nill we said Bernard We are pesterd with swarms of these Egyptian flyes and have these frogs in our inmost chambers We are none of us Supralapsarians in this sense but Sub-lapsarians all yea and Relapsarians too The just falleth seven times a day by this infirmity and riseth again and taketh no harm but is kept humble and depending thereby Every son and daughter of Abraham is kept bound under this spirit of infirmity to their dying day This first fall is but like the fall of a mist in a winter morning the Sun gets up and it is a fair day after This is the first fall The second is worse which is 2. An actual visible stumble as to offence of others yet occasioned by some surreptitious surprize of temptation for want of that due consideration which we should always have this Gal. 6.1 the Apostle calls a mans being overtaken with a fault who is to be restored with a spirit of meekness considering we also may be tempted such falls or slips rather all or most are subject to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.2 In many things we offend all We sometimes trip or slip or misse our hold so the word signifies and so down we come but not out of choice Thus did Peter slip or halt Gal. 2.14 when he did Judaise out of too much complyance with the Jewes whom therefore Paul did rebuke and restore Thus the Disciples slipt when they in zeale to Christ would have fire fetcht down from heaven upon those that would not receive them Luk. 9.54 55. whom Christ set right with a spirit of meekness These slips or falls are like those of him whose foot is wrenched or out of joynt whence he halts till it be set right Thus Peter is said to halt Gal. 2.14 he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Paul had set his wrenched foot he went upright ever after Hence that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.1 restore is a Chirurgeons word to set him right as a bone out of joynt He that shall be censorious and severe against these two first kind of falls incident to most let him as Constantine said to Acesius the Novatian Bishop Get himselfe a ladder Socr. l. 1. c. 7. and climbe up to heaven by himselfe he should have but a few come there else 3. The third fall is much worse a fall from the third lost whence like Eutichus they are taken up dead for the present but they come to themselves again These are falls into grosser and more scandalous sins which do Vastare conscientiam set the stacks or Corn-fields of Conscience on fire whereas the other two forenamed especially the former are such as Tertullian calls Quotidianae Incursionis these are very dangerous and befall not all Professors they had not need but now and then one falls into some scandalous sin but they not usually again into the same sin after sense and repentance of it Thus fell David and Peter into foul flagitiousness but not deliberately nor totally nor finally nor reiteratedly Sin raged indeed and seemed to reign for the present Moses hands grew weak and the hand of Amaleck prevailed for the present But a seed of God was in them 1 John 3.9 and they could not sin unto death but were renewed to repentance and their sins are blotted out This fall is like the fall of the Leafe in Autumn life remains safe a Spring in due time follows though many a cold blast first 4. There is yet one worse fall than these former incident to a child of God too to be of the decaying hand and to remit and lose his former fervour and livelinesse And it may be he never comes as the second Temple up to the former pitch and glory Ezra 3.12 1 King 11 4 9 10. Thus Solomons zeale and love was abated in his old age as his father Davids naturall heat was in his age that he needed an Abishag to lye in his bosome Incepit melius quâ—m definit Vltima primit cedunt dissimilis hâ—c puer ille senex so was Solomons spirituall heat cooled by the many Abishags that lay in his bosome and
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
Archeus is busie in holy souls that mighty principle of life is counter-working the flesh and its lusts So that now the weapons of a Christians warfare are mighty thr ugh God for the pulling dâ—wn of strong holds and the captivating every imagination yea bringing every thought into the obedience of Chr st 2 Cor. 10 4 5 17. 3 Here are the terms and bounds of the Spirits conquests in this present life at which a Christians hopes and endeavours must take aim not the extirpating but subduing not the not having but the not fullfilling the lusts of the flesh the flesh will be lusting that accursed womb will be conceiving in the regenerate themselves But here is the Christians priviledge that while he walks in the Spirit those conceptions shall prove abortive 4. The words entirely and in sum present us with the method and way of conquering with the art of circumventing sin in the first avenues and approaches of it Walk in the Spirit c. this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and Achillaean Stratagem against the powers of darkness the true and only course we are to take if we would strangle the brats of night and hell in their very birth and crush the Cockatrice's egge whilst it is hatching and before it excludes the Serpent So that in fine the Observation which resulteth is this The best expedient in the world not to fulfill the lusts of the flâ—sh Doctr. is to walk in the Spirit which what it imports I come now to shew 1. Walk in the Spirit i. e. in obedience to Gods Commandments which are the Oracles of the Spirit that this is excellently preventive of fulfilling the motions to sin appeareth Psa 119 1 2 3. Blessed are the undefiled in the way who walk in the law of the Lord Blessed are they that keep his testimonies they also do no iniquity again a little lower ver 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Aristotle that great Dictator in Philosophy despaired of atchieving so great an enterprise as the rendering a young man capable of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grave and severe lectures of morality for that age is light and foolish yet b Cereus in vitium flecti monitoribus asper Hor. ar Poct head-strong and untractable Now take a young man all in the heat and boyling of his blood in the highest fermentation of his youthful lusts and at all these disadvantages let him enter that great School of the holy Spâ—râ—t the divine Scripture and permit himself to the conduct of those blessed Oracles and he shall effectually be convinced by his own experience of the incredible vertue the vast and mighty power of Gods word in the success it hath upon him and in his daily progressions advances in heavenly wisdom Let me invite you then this day in the Prophets words Isa 2 5. O house of Jacob come ye and let us walk in the light of the Lord and what that is David tels us Psa 119.105 Thy words are a light to my feet and a lamp to my paths and Hos 6.5 His judgements are as a light that goeth forth Order thy steps by his word and thou shalt not tread awry let the Law of thy God be in thine heart and sin which is the transgression of the Law shall not come nigh thee walk in this broad day-light of the Sun of Righteousness shining in the Scriptures and thou shalt have no fellowship with the unfruitful works of darkness This was the practise and experience too of the man after Gods own heart I have hid thy word in my heart that I might not sin against thee Psal 119.11 It is good writing after the copy of so great a Master Go thou and do likewise 2. Walk in the Spirit i. e. as becometh those in whom Gods Spirit dwells as if the Apostle had said the part which ye are now to act O ye Christian Galatians it is that of new creatures see that ye keep the Decorum Demean your selves like the children of God who are led of the Spirit of God Rom. 8.14 Be true to your part fill it up adorn it and then sure enough ye shall not fulfill the lusts of the flesh for that were to act the part just contrary to what you sustain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that is to represent upon the stage some generous and heroique person cannot do the least base and sordid thing but he breaks his part and digresseth into the garb and posture of a vile and abject person whilst he is true to his part he cannot possibly do any thing that is absurd and mis-beseeming Some of the Nethinim stood continually Porters at the door of the Temple to keep out whatsoever was unclean and hereunto the Apostle palpably alludeth 1 Cor. 3.16 17. Know ye not that ye are the temples of God and that the Spirit of God dwelleth in you now if any man defile the Temple of God him will God destroy for the Temple of God is holy which Temple ye are So then that which the Rule amounts to by this interpretation is Walke in th sp rit * That a good mans soule is a Temple which God inhabits the Phâ—losophers acknowledge and that the honour and worship rendred to him in a purâ— and holy mind is incompaâ—ably more worthy and acceptable then all the cosiliest sâ—crifices offerings in Temples made with ha ds how magnificent soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hicrocl in â—ythag aur carn p. 28. i. e. Walke as becomes the Temples of the holy Ghost and ye shall not fulfill the lusts of the flesh 8. Walke in the Spirit i. e. Fulfill the counsels and advices of the Spirit and you shall not fulfill the lusts of the flesh Every renewed soul is the Scean and Stage wherein the two mightiest Contraries in the world the Spirit and the Flesh i. e. light and darknesse life and death heaven and hell good and evill Michael and his Angels and the Dragon with his are perpetually combating hand to hand And well is it for a Christian that the holy Spirit is lusting in him against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God takes thy part Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian in Epictet l. 2. c. 17. the spirit of the Lord of Hosts is with thee if thou dost not sinne and grieve him away Follow but thy Leader be prompt and ready to start at the Divine signall when the holy Ghost displays his Ensâ—gns then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 March presently forth under those mighty and victorious banners and thou shalt become Invincibâ—e * When a Christian goeth out thus to warfare following the Almighty conduct of his God he must needs proceed conquering and to conquer My soul followeth hard after thee saith David thy right hand upholds me Psal 63.8 The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul cleaves after thee As
with the unsearchable riches of Christ or that inheritance of the Saints in light or what is the painted bubble the fading though beauteous Rainbow of earthly hunour and grandeur to a weight of glory to an incorruptible crown of righteousness that fadeth not away to a Kingdom which it is the Fathers good pleasure to reserve in the highest heavens for every sheep and every lamb of his little flock and to name these Considerations by cluster remember that the greatest wisdom is to do not what in some poor few regards is but what is absolutely lovely and desireable that what is best of all is best for thee to love and mind and prosecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag carm that a good conscience is a continual feast that God alone is enough and without him nothing for thy happiness that thy soul is worthier thy care then thy carcase and the life to come then this that eternity is more valuable then time that not the opinions of men lulled asleep in voluptuousness and sensuality but Gods estimate but the sentiments of the holiest best and wisest men or if you needs will of the worst and vilest when conscience is awakned when they come to lie a dying and when they shall stand before God at the last day are to be prefered as the wisest That everlasting happiness cannot be bought too dear but repentance and shame may easily That the hardest doings or sufferings for Christ are infinitely easier then everlasting misery That heaven and glory will more then recompence all thy self-denials and mortifications all thy watchings fastings c. and in the mean time the very hope of it besides the peace of God which passeth all understanding and his love and grace and the comforts of his Spirit will certainly sweeten all the tediousness of thy way to heaven with inexpressible redundance of satisfaction yea sometimes with joy unutterable and full of glory In sum that God is a good Master and his service perfect freedom for besides the glorious recompence to come thy work Christian is even now it 's own reward If â—hou believest strongly such Aphorisms as these and he is madder then any in Bedlam that doth not believe them it will be no hard matter by Gods blessing and assistance in their strength to put to flight the armies of the aliens at least to shield thy self against the volleys of fiery darts which at any time the Tempter shall pour upon thee Withdraw thy self if possible from the occasions of sin It is good Rule 8 standing out of harms way do not gaze upon temptations but pray with David Psal 73. â— Lord turn away mine eyes from beholding vanity Psal 119.37 If thou perceivest thy feet are almost gone thy steps had well nigh flipt it is surely high time for thee if thou canst to run away nor will it be reckoned thy cowardize but thy valour in the day of thine account thus to retreat from the enemy It is a very wise mans counsel concerning the haunts and converses of the profane Enter not into the path of the wicked and go not in the way of evil men avoid it pass not by it turn from it and pase away Prov. 4.14 15. again concerning the strange woman Remove thy way far from her and come not nigh the door of her house chap. 5.8 and again concerning occasions of intemperance be not among wine bibbers amongst riotous eaters of flesh chap. 23 20. and ver 31. Look not on the wine when it is red when it giveth it's colour in the cup when it moveth it self aright i. e. when it sparkles and vapours in the glass when it laughs in thy face and invites thy lip then shut thy eyes lest sin steal in upon thee Do not imitate the silly Lark which by the pleasing contemplation of the little piece of glass that glisters in the Sun while the Fowler twirles it about is enticed neerer and neerer forgetting or overseeing the net which ere long overwhelms it Vouchsafe not to admit the Tempter to a Parle the Poets fable Vlysses to have stopt his ears at the enchaunting voices of the Syrens Be thou as the deaf Adder to that great Charmer the best entertainment thou canst give him is Get thee behind me Satan Rule 9 Bind thy self beforehand with the severest of thy resolutions not to trust thy own judgement when the Temptation begins to get within thee a man in passion is not himself Pâ—riit judicium cum res transiit in affectus One distempered with the morbus arcuatus the Jaundise black or yellow is apt to impute the colour his eye is vitiated with to every object who would trust such a judge of colours or the palate of one in a Feavour to distinguish of Tastes it is a good rule under the disorder of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never credit thy own apprehensions at such a time If thou takest thy self yielding in the least start back with abhorrence and chide thy rashness appealing from thy present distracted to thy ancient and wiser self from thy self asleep and disordered to thy self awake and sober at other times Jonah's judgement was weak and childish though a Prophet when he was under that temptation of impatient anger Jon. 4.9 I do well to be angry a saucy and bold answer to his God! he should not have trusted his present sentiments for he was not himself As one that bespeaks an awakning will over night desire his friend not to give ear to him though saith he I plead earnestly to sleep a little longer yet do not regard that for I tell you of it before on purpose and I shall thank you when once I am up for not letting me have my will Thus tell thy self aforehand that though under a drowsiness slumber of spirit thou art ready to plead for the flesh and to feel some inclinations to fulfil it's lusts and art very loath to let them go unsatisfied yet if thou art but resolute not to comply with thy own foolish and unreasonable desires thou will heartily thank thy self I mean be entirely glad when thy eyes are open that thou hast overcome thy self and that Wisdom and Reason and Conscience have got the day Resolve to remember this when temptation comes the next time to assault thee and play the man Having laid down these directions by way of prevention against the time of conflict to prepare the soul aforehand that in the assault it may not be vanquished I come now to a Christians behaviour in the fit and paroxysme it selfe when the lusts of the flesh are stirring and the great Rule to be observed here is this As soon as ever thou perceivest thine affections and lusts begin to grow inordinate and thy inferior appetites to rebel take thy self to task forthwith and resist them withall thy might Do not stay a moment delay is unutterably dangerous who but a mad man that sees the Stable or Barn hard by
least the Translatour does here seem Critically to distinguish between companying and keeping company vers 9. compared with 11. I wrote to you in an Epistle not to company with Fornicators but now I write to you not to keep company Company wee may yea wee cannot avoid it but keep company wee must not with wicked men As elsewhere the Holy Ghost distinguishes between sinning and committing sin Hee that is born of God doth not commit sin saith St. John The holiest man on this side Heaven cannot but sin saith the same Apostle aye but hee that is born of God does not commit sin sin hee does but commit sin hee doth not i. e. hee doth not delight in it hee doth not use it hee doth not make it his practice So here Wee read in Scripture where wicked men have often fared better for the godly as Laban for Jacob and Potiphar for Joseph and Ahab for Jehoshaphat c but wee never read that godly men fared better for the company of the wicked but rather worse Psal 119.115 Depart from mee yee evil doers for I will keep the Commandements of my God it is a very hard matter to keep wicked company and to keep the Commandements of God together The Lacedemonians would never suffer a stranger to bee with them above three daies for fear of infection and corruption with their evil manners And verily those that are strangers to God and godliness should bee as little as may bee our companions 8. By Maintenance by upholding and incouraging men in their sins though thou never committest them thy self yet thou art guilty 2 Joh. 11. Hee that biddeth him God speed is partaker of his evil deeds Though thou dost not commit it yet if thou dost applaud it and rejoyce in it and say it is well done thou art a partner if thou art not the Mother of it yet thou art the Nurse of it if thou art not the Father of it yet thou art the Guardian of it and God will lay the brat at thy door as sure as if thou hadst begot it Thus I have done with the first thing how wee become guilty or how many waies partakers of other mens sins There are many more might bee named as by hindring good by excusing evil by administring occasion by not reproving not mourning not reclaiming c. But these and many more that practical Authors handle they are but underling-sprigs from the great branches that I have opened 2. Why a Christian must bee careful to avoid and not to partake of other mens sins The reasons of the Doctrine Answ Out of a threefold Principle 1. Out of a Principle of Charity to our Brethren 2. Out of a Principle of Pitty to our selves 3. Out of a Principle of Piety to God 1. Out of charity to our brethren that we be not means and instruments to promote their ruine and destruction for to partake of other mens Sins though it does more burden us yet it does never a whit ease them but does rather harden them and confirm them in their practises for company in sin makes men act it with the greater confidence Now this is to do the Devils part in the habit of a friend Sirs we must be charitable Charity is the golden rule charity is the bond of perfection now if it be a piece of charity to help up our brothers Oxe or Ass when he 's fallen into a ditch Exod. 23.4 Sure 't is more charity to do as much for his soul Jude 23. Others save with fear pulling them out of the fire Sin is the deep ditch of the soul and Sin is the Hell fire of the soul as it were here should be lifting and plucking indeed The neglect of this duty of keeping one another from Sin the Scripture calls an hating of our brother Lev. 19.17 Thou shalt not hate thy brother in thine heart thou shalt not suffer sin upon him I observe in company that if many persons sit together by a fire and a spark flie upon any one of them every one is ready to shake it off and beat it off and why should not we be as friendly and charitable to mens souls when Sin which is as Hell flakes lies smothering in their consciences or burning upon their souls 2. Out of pitty to our selves that we may keep our selves from the blood of other mens souls and secure our selves from the judgements of other mens sins For the former sayes St. Paul Acts 20.26 27. I take you to record this day that I am pure from the blood of all men for I have not shunned to declare unto you all the counsel of God had the Apostle connived at or consented to their sins God would have made inquisition for the blood of their soules at his hands For the latter sayes Jacob Gen. 49.5 6 7. Simeon and Levi are brethren instruments of cruelty are in their habitations Oh my soul come not into their secrets unto their assembly mine honour be not thou united Why Oh I will divide them in Jacob and scatter them in Israel he would not have an hand in their sinfull union because he would not have a share in their dreadfull division they were united in sinne and they must be divided in punishment 3. Out of piety towards God God forbids it Ephes 5.7 be not partakers with them and God forbid that we should do it Nay God abhorres it and condemnes it Psal 50.18 21. When thou sawest a thief thou consentedst with him and hast been partakers with the adulterers c. These things hast thou done but I will reprove thee and set them in order before thee This sin is a breach of all the Law at once being against the Rule of Charity Hee that hath his own sins alone doth only commit them but hee that takes other mens sins doth highly approve them and this greatly dishonours God it is worse partaking of sin than committing of sin Rom. 1.32 They do not onely do the same saith the Apostle but have pleasure in them that do them that 's worse Wherefore Zelophehads daughters pleaded in Mitigation of their Fathers offence that hee died in his own sin hee was not partner with Korah but died in his own sin It is worse to bee a partner than to bee an actor Numb 27.3 3. Application 1. Information Is there such a thing as partaking of other mens sins after this manner 1. Hence you may bee informed of the Equity and Justice of Gods proceeding in punishment you oft-times see God punishing one mans sin upon another or at least hear of it and you think it strange why this Oedipus will read you the riddle This Clue will conduct you through the labyrinth they have been some way or other partakers of those sins either by contrivance or by compliance or by connivance c. one way or other else God would never punish them if they have not been actors they have been abettors Shall not the Judge of all the world do
must be reproved as well as the poorest Amalekite and the Mountains must be toucht let them smoke and fume never so furiously to allude to that place Psal 144.5 This made that excellent Emperour Theodosius so much esteem Ambrose viz. that hee durst and would out of the sense of his duty reprove even the highest and proudest Ambrosium ob hoc dignum Episcopi nomine solum novi but here humility must bee used 3. Wee must reprove discreetly making a difference between man and man For though it 's true that all are to bee reproved that are offenders especially within the Pale of the Church 1 Cor. 5.12 Except they bee scorners which Christ calls Dogs and Swine Mat. 7.6 and obstinate Hereticks Titus 3.10 yet all must not bee handled in the same manner Some will do more with a Rod than others will do with a Scorpion A Glass is not to bee handled so roughly as a Brazen Vessel this Rule St. Jude gives vers 22 23. Some must bee dealt withall with lenitives others with corrosives some gently reproved others sharply rebuked according to the tenderness or stubbornness of their disposition or according to the nature and quality of their offences and here abundance of Rules might bee said down about publick private great small seldome or frequent offences In one word a Reprover must bee like the Thrasher that the Prophet describes as one saies Isa 28.17 28. 4. Wee must reprove compassionately with the deepest sense of our own failings and miscarriages and so with the greater pitty to their infirmities Gal. 6.1 Bernard said of himself That hee never saw another man sin but hee was distrustful and jealous of his own heart ille heri tu hodie ego cras and this would file off a great deal of that rigour and roughness that renders a Reproof so unpleasing and so unprofitable for verily Christian tenderness and compassion in the Reprover is the best way to work sense and passion in the sinner Si vis me stere dolendum est primum ipse tibi This is the way to mollifie mens hearts whereas on a lordly domineering austere rigid Reproof instead of rendring thy Brother Gods friend thou dost but render thy self his enemy James 1.20 5. Wee must reprove charitably with the greatest love to mens persons even then when wee shew the greatest zeal against their sins for it is one thing to bee angry with the sins and another with his person therefore wee should consult our Brothers credit and esteem and honour and person while wee stab his sin and not as one said well in healing a wound in his conscience and conversation to leave a skar of reproach upon his person and a brand of shame and ignominy upon his Name that were to do the work of an enemy under the vizard of a friend and thus I remember the Jews generally interpret that Law Levit. 19.17 That is say the Talmudists and Gemarists thou shalt rebuke thy Brother so as to reform him but thou shalt not rebuke thy Brother so as to shame him thou shalt rebuke him in love and lenity hee that shames his Brother by rebuking him bears his sin nay say they hee that shames his Brother shall never enter into the Kingdome of Heaven Their meaning is unless the fault bee notorious and publick and scandalous for then they may shame him I speak it to your shame saith Paul 6. Wee must reprove meekly not in rage and passion and bitterness but in meekness and sweetness of spirit this Rule the Apostle gives 2 Tim. 2.25 Though there may bee some warmth in a Reproof so as to fetch off the hair yet it must not bee scalding hot so as to fetch off the skin Elijah did that with a kiss which his man could non do with a staff Beloved when a kiss will do it better oh take heed of carrying your Teeth in your Tongues Take soft words and hard Arguments to convince gain-sayers and so gentle reproofs and solid reasons to reduce offenders 7. Wee must reprove Scripturally My meaning is as neer as wee can to reprove our Brethren in Scripture-text and Scripture-language that so it may not seem to bee wee that speak so much as the Spirit of our Father that speaks in us and this is to reprove with authority Titus 2.15 What greater Authority and Majesty wherewith to awaken the conscience of a sinner than the Word of God by which hee should bee ruled and by which hee must certainly bee judged Know Reader That God took the Author to Glory before hee could finish this Sermon for the Press What Means may bee used towards the Conversion of our Carnal Relations Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might bee saved THis Noble Argumentative Epistle of the Apostle Paul to the Romans was written and dated at Corinth when hee was now even ready to set sail for Jerusalem as the Messenger of the Churches to convey thither the Collections of Macedonia and other places in Greece made for the poor Saints of Judea Rom. 15.25 26 as appears by the 15th Chapter of this Epistle But now I go unto Jerusalem to minister unto the Saints For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem It being supposed to bee the same journey which is mentioned in the twentieth and one and twentieth Chapters of the Acts of the Apostles Act. 20.3 21.3 c. Capellus in hast Apostol p. 76. Calvis Usse◠Paraeus The time of the penning this Epistle some place in the 14th year of Claudius the Emperor some in the second some in the sixth some in the eighth of Nero. 'T is at present impertinent to decide that Chronological controversie It consists principally of two parts the first Doctrinal the second Hortatory The Doctrinal part spends its strength upon the great point of Justification by Faith and its glorious effects Unto which our Apostle doth annex a notable discourse of the abstruse Mystery of Predestination from the beginning of the ninth to the end of the eleventh Chapter and therein takes occasion to speak of that doleful bill of Divorce which God had given to the Jewish Nation Hee treats likewise of the Calling and Fulness of the Gentiles and the Restauration Israel in the latter daies In each of these three Chapters hee sadly bewails the deplorable state of his own kindred and by all the evincing Arguments possible labours for their conversion to the Faith To cut off any further Prologue In the beginning of this tenth Chapter hee pours out his longings after their Salvation In the first verse whetreof bee pleased to observe these four parts 1. Pauls holy groans and prayers my hearts desire and prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good will the hearty wishes desires and pantings of my soul Chysost in loc Hee laies open the greatest earnestness of his
other two offices and if thou hast any love to Christ in sincerity it was the sight of him in this that first kindled it And thus bespeak thy self Didst thou ever oh my soul seriously consider what Christ hath undertaken in thy behalf with the jealous God whose face thou couldst not see and live wa st thou ever convinced that all thy prayers duties outward priviledges and devotions were little worth and could not have ought availed thee Heb. 10.10.12 1 Cor. 2.2 unless by his own blood hee had first entred within the vail and made attonement for thee And then with the same blood went afterwards to the right hand of God and put him in minde of his Covenant to procure actual Grace and Peace and Adoption for thee And is it a pleasure to thee as well as thy admiration to be alwaies musing and searching what such an Abysse of grace and goodness should mean And in the midst of thy musings was it that thy affections first took this holy fire and were even surprized into love Rom. 8.34 Phil. 3.7 8. Is it by his Mediation that thou findest thy expectations from God and thy delight in him supported And dost thou rejoyce in him as one whose goodness thou adorest and whose favour with God purchased by his own merit thou admirest And therefore art most willing to trust all thy concernments in his hands and in all thy addresses to God comest leaning upon the Arms of him Cant. 8.5 as thy Beloved Mediatour and Intercessor why thus to renounce our own Righteousness and â—â—â—â—el our hearts warmed into a further estimation of his to attributâ—â—â—l our acceptance with God to him Briefly to be intensively willing of Christ and to look upon him with full satisfaction of spirit in all his priestly Administrations This is sincerely to love Christ as our High-Priest And on the contrary to undervalue his blood either as needless by presumption or as worthless by desperation to be ascribing to our selves when wee receive any kindness or favour from God to doate upon our own worth and righteousness as that which is sufficient without either Christs Righteousness Satisfaction or Intercession Heb. 10.28 This is interpretatively to reject him from being our High-Priest and to hate the person of our Lord. Thus try your selves whether yee love Christ in his Priestly Office and when you have done with that take thy soul to his Prophetical Office and make a further trial by bespeaking thy self after the same manner Thus Didst thou ever oh my soul seriously consider that thou wast made for an eternal life and that none could ever chalk thee out the way thereto it being only to be learnt in the School of this great Prophet And thereupon hast thou wholly ceased from listening unto any other and as a loving Disciple hast thou found pleasure in seeking the Law even the word of thy Salvation at his mouth Doth thy heart throughly savour his Doctrine and dost thou like the Discipline of his School Dost thou make it thy study to know and lay it as a charge upon thy self to keep the words of this great Master and Prophet Ioh. 14.23 24. And even now that hee is gone to Heaven and hath left his word in the Scripture behinde him and hath sent his Spirit and set up under Officers in his School and precious Ordinances for thy guidance and direction dost thou value the Scriptures above all other writings in the world and witness thy esteem of them by thy daily perusal and study of them dost thou bear a Reverence in thy breast to all Christs Officers and Institutions Cant. 5.16 Psal 1.2 Heb. 2.1 Dost thou account the mouth of Christ most sweet and even delight to hear his voice in the Scripture and in every Ordinance and when thou hast heard doest thou lay up what thou hast been taught as the faithful counsel of thy dearest Teacher and rejoyce therein More particularly what is thy carriage towards his Spirit dost thou hear when hee calls and art thou tractable to all his Motions dost thou grieve him or art thou willing to be instructed and guided by him why thus to cease from leaning to our own understandings to give up our selves to Christ and his Spirit in the Scriptures and in all the Ordinances of the Gospel to be the serious and willing Disciples of Christ This is to love Christ as our Prophet in sincerity That is the second office Once more to make thâ—â—â—al by this mark Compleat and that will respect his Kingly office 〈◊〉 this is as easie as either of the former for our loyalty and voluntary Subjection to Christ as commanding and governing this is love And the hearts rebellion against Christ rejecting his dominion murmuring against his Laws finding fault with his administrations disturbing his subjects and disquieting the peace of his Kingdome envying him the multitude of his subjects and yeelding no obedience to his commands all these are several branches of enmity against Christ as King and Soveraign Put the case therefore home to thy own soul if thou wouldest not be mistaken and say Doth Christ rule within thee oh my soul or doth self and Satan Art thou glad with his Soveraignty or is it the yoak thou canst not bear do the Laws of his Kingdome bear sway within thee Rom. 6. or is it the Law of thy Members and carnal self when both come in competition whose command doest thou in the course of thy life most commonly fulfill whose Kingdome art thou most delighted in the advancement of Is it a pleasure to thee that thy Lord doth reign and that his Throne is more universally exalted or else doth thy heart rise against the advancement of Christs Kingdome In whom dost thou finde thy greatest delight is it rather in the company of Rebels that would pull the Crown from the head of Christ then in the humble and obedient subjects of thy Lord dost thou take Christ to be thy Prince and Soveraign and dost thou love the peace and glory of his Kingdome as becomes an obedient subject of so great a Lord why this is intensively to will Christum Regem or to love him as King And this is the third Office and the fourth Character If you would make sure work this is a Rule which will not deceive you 5. Character If wee have a fellowship with Christ in his honour and dishonours or in his joyes and sorrows then is our love not feigned unto Christ but in sincerity True-love if I may be allowed so to speak mixeth concernments my meaning is that it makes anothers joyes and sorrows to be mine as well as his they may write hatred upon themselves who are regardless whether it go well or ill with Christs interests in the world No communion with Christ no love Even the personal reproaches and abuses which Christ indured here below though so many hundred years since do yet affect them and they that love
meet together oh how sweet is their discourse of the joyes of Heaven and of the comforts of the Spirit and the delights of the life of a Christian These advantages amongst many others that I might have named hath the beleever that is assured of his spiritual-safe-condition that a beleever that yet knoweth it not doth not so fully enjoy I shall conclude all with that exhortation of the Apostle 2 Pet. 1.10 11. Wherefoâ—e the rather Brethren give diligence to make your calling and election sure for so an entrance shall bee ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ What difference is there between the Conflict in Natural AND Spiritual Persons Rom. 7.23 But I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members THe Apostle having shewed in the former Chapter that Justified Persons are not under the Law prosecutes and amplifies that choice Priviledge in this seventh Chapter which hath four parts 1. An Allegory Parts of the Chapter which shews there is no matching with Christ till we be divorced from the Law vers 1. 6. Moses may be a good friend but to fallen man he is ever an ill Husband a bloody Huband as he was to Zipporah Exod. 4.25 2. A complaint partly of the Law as an occasion of sins malignity vers 8 9.10 and partly of his own estate 1. Before Conversion as either secure or desperate vers 9 10 11. Secondly after Conversion as troublesome and vexatious vers 14. 24 3. An Apology 1. For the Law as spiritual holy just and good v. 12 14 16. Secondly For himself as under a force c. v. 15 17 20 22 25. The best Gospel apology against sin is under Christ a fore or after discent 2 Cor. 7.11 This grace will allow for a good clearing of our selves 4. A Gratulation v. 25. No man especially no Goldly man can under the Gospel want matter of thanks be his condition never so sad since the former is not altogether hopelesse and the later hath at present a part and Interest in Christ Coherence My Text falls under the second head The Apostles condition was bad before Conversion sad after Conversion truly militant and no release from this warfare Eccles 8.8 Christ indured the contradiction of sinners Heb. 12.3 Christians the contradiction both of sin and sinners and that continually May they not well complain as Psal 120.5 6 7. and Gen. 25.22 In the words note 1. An Act of Observation Godly men are great observers Division of the Text. especially of themselves vers 18. I know v. 21. I find and in the Text I see 2. The matter observed a Combate or Conflict In which note 1. The Combatants or Champions the Law of the mind and the Law of the members The form of a Being Naturalists call a Law Bac. de forma Calidi Aphor. 7. because forms like Laws and Laws like forms do ordinate and constitute Natural and Politick Bodies in their Being distinctions and operations Vatablus calls it aliam vim Laws as forms being principles of action Grotius distinguisheth of a fourfold Law 1. Lex Dei recorded in Scripture 2. Lex Mentis the Judgment between things honest and dishonest 3. Lex Membrorum the carnal or sensual Appetite 4. Lex Peccati the Custome of sinning to compleat which heads we must with the leave of that Learned Author add two other distinctions namely 1. The Law of Original Sin propagated by Generation which is strengthned by custome in evil and together with our sensual appetite depraved makes up the Law of sin Secondly The Law of sanctifying Grace infused in Regeneration which compleats the Law of the mind 2. The equality of this fight in a reciprocal opposition sin indwelling fighting against Grace indwelling and contra Arab. Castrametantem there being a pitch't Battel between Grace and Corruption in which some Graces and Corruptions bear the office of Commanders others of Common-Souldiers this is noted in the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare Hebr. 12.4 3. The disparity of the fight managed by way of rebellion on the part of Sin by way of Loyalty and Authority on the part of Grace whence Beza and Piscator render it rebellantem 4. The dubiousness of the fight both parties often fighting as it were aequo Marte sometimes one sometimes the other seeming to get the better as in the battel between Israel and Amaleck Exod. 17.11 5. The sad event too often on the better side which is led Captive in which term yet there is a mixture of comfort Sin when in Tryumph acting as a Tyrant not as a Lawful Soveraign The Law of the mind may be overborn by but never indents with the Law of the members as a person inslaved by force but not by contract or as Schoolboyes in a misrule may shut their Master for a while out of doors but at last he gets in and they pay dearly for that affront Withal note in the Text a mixture of civil and military terms to illustrate the spiritual conflict there being a Law-suit as well as a pitch't Battel between Grace and Corruption The Text is limited by the Apostle to the Regenerate The scope of the Text. yet may in a good and true sense be extended to the unregenerate also in whom there is a Law of the mind namely the Law of Reason though not of Regeneration Yea Porphyrius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses the Apostles phrase calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taking therefore the Law of the mind and the Law of the members in a large sense may not every one take up this complaint of the Apostle Thence note In every man especially in the Regenerate Doctr. there is a Conflict between the Law of the Mind and the Law of the Members That it is so appears by a threefold Evidence The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By the testimony of Nature speaking in Heathen Thus Medea Video meliora proboque deteriora sequor So Simplicius ad Epictetum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The irrational appetite displaces reason c. and leads it Captive 2. By testimony of Scripture and that 1. As to the Godly Gal. 5.17 The flesh lusteth against the Spirit c. 2. As to the unregenerate Instance in Herod who was troubled by this conflict between Lust and Conscience Mark 6.26 Yea in the very Heathen Rom 2.14 15. who by not hearkning to Conscience opposing sin in them felt Conscience accusing them for sin 3. By every mans experience Who finds not every day within himself a contest of contrary motions and inclinations Are we not all in this poynt Rebeccah's big though not with Twins yet with an Esau and a Jacob two contrary Nations strugling each with other Gen. 25. v. 22 23. Oh that we had all her wisdom and success The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it s
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
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
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
a very foul sin and filthy uncleanness 1 Joh. 1.7 And the bloud of Jesus Christ his Son cleanseth us from all sin The sin of Sloth which in some sense may be called all sin it being Pulvinar satanae the devils pillow that he laies his head on in the soul 1 Pet. 2.4 5. Come to Christ the living Stone and you shall come from Christ lively Stones 5. Get quickning love to the waies of God Ovid. lib. 1. Amo 9. Qui non vult fieri desidiosus amet Pliny tells us That a rod of Mirtle in the hand of a Traveller will never suffer him to flag or faint but keeps him fresh and lively to his journeys end I am sure where love is in the heart it will carry a man in the way of God with life The Apostles did triumph in their tribulations and how so Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Orig. Is plentifully poured out as wine into bottles Ubi amor est non est labor sed sapor Bern. Serm. 85. in Cant. which makes it spiritful Love turns all pains into pleasures and perils into perfumes Love is the fore-horse in the souls Chariot who draws all the other affections and faculties after him What a loadstone was Shechems love to Dinah Gen. 34 19. It makes him communicate his Wealth Si tantum potuit cupiditas quid potest charitas Aug. change his Religion circumsize his Fore-skin See how spiritual Love wrought in Paul it was as strong Physick ready to work out his bowels 2 Cor. 5.14 For the love of God constraineth us Love hath not only an impulsive but also a compulsive power Metaphora a pariurientibus sumpta Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a grace that is alwaies big-bellied and is in labour alwaies being delivered of some good duty or other This Love put Paul upon exceeding pains and excessive perils 1. Exceeding pains that never meer man took the like 1 Cor. 15.10 I laboured more abundantly than they all It must be great pains to preach the Gospel fully from Jerusalem round about to Illyricum Rom. 15.19 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circulo or circuitu making Jerusalem the Point and the Regions round about the Circumference and then the space could not be less than four thousand Miles But if you take it in a collateral Line taking in the Regions of Attica Boeotia Achaia Epirus Asia minor Cilicia Cappadocia c. it was 2000. Miles but if you take it in a direct Line from Jerusalem to Stridon a Town in Illyricum it was above a thousand Miles and though these tiresome journeys might have apologized for sparing or at least for curtailing duties yet Paul never measured out his pains by a few sands in a glass but spent much time among the Saints in Praying Preaching Disputing Very memorable is that pains of his Acts 20.7 where Paul spends all the time from the Disciples meeting together on the Lords day untill midnight in holy Exercises 2. His excessive perils what a large Catalogue have you of them 2 Cor. 11.23 ad 28. In stripes above measure In prisons more frequent In deaths oft of the Jews five times received I forty stripes save one Thrice was I beaten with rods Once was I stoned Thrice I suffered shipwrack A night and a day I have been in the deep In journeying often in perils of waters in perils of robbers in perils by my own Country men in perils by the heathen in perils in the City in perils in the wilderness in perils in the sea in perils among false brethren in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness All this laid together well may we say with him * Nemo acrior inter persecutores nemo prior inter peccatores Aug. Tom. 10. pag 202. There was never a more fierce persecutor of the Gospel nor a more fervid propagator of the Gospel The first proceeded from his hatred the last proceeded from his love even the love of Christ 6. By faith apply the quickning Promise and the Promises of quickning 1. The quickning Promises Promises are steel spurs that will reach the dull heart to the quick they are singular Plaisters if well applied to draw out the corruption of sloth they are the soveraign Elixars whose quintessence will make the soul full of spirits 2 Pet. 1.4 Whereby are given to us exceeding great and precious promises Cardan subst l. 7. that by these ye might be partakers of the Divine Nature Precious Promises as stones are precious which have egregious vertue in them that by them we might be made partakers of the Divine Nature Bez. in loc Non transformatione natura humanae in divinam sed participatione donorum quibus conformes divinae naturae fimus Par not of the substance of God as Servetus stubbornly defended even to death But of those divine qualities and gracious dispositions which will stand with Gods Nature to communicate and our nature to participate Now Gods Divine Nature is an Act and our Divine Nature is active Now the right applying Promises will be very vertuous to make us vigorous to come as nigh the image and life of God as possibly we can Plato saies it is our chiefest good Deo penitus conformem fieri to bear the Character of God upon us 2. The Promises of quickning David presses God to be as good as his word Psal 119.25 Quicken thou me according to thy word He is often upon this string Ver. 107.154 resolving not to let God alone untill he kept his word Isa 40.31 But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Our soul as a Bee must suck honey from this flower to quicken it self Say thus to thy self Soul God hath promised I shall mount up with Eagles wings fly through difficulties and duties with celerity he is a God able true willing therefore I may be assured of this assistance Oh this honey will enliven thee more than Jonathans honey enlightened him 1 Sam. 14.26 29. Who must dye because he had eaten honey and if he had not eaten honey he must have died 7. Mind quickning examples A dull Jade will put himself faster on when he sees other horses gallop before him The Apostle hâ—ving mustered up in rank and file the Examples of those famous Worthies Heb. 11. Does Heb. 12.1 excite them with patience to run the race that was set before them If the rare acts of Miltiades would not suffer Themistocles to sleep then the famous Actions of Gods Worthies should not suffer us to slumber View Elias how he went up in a fiery Chariot to heaven in his spirit before he went in a fiery Chariot to heaven in his person 〈◊〉 〈◊〉
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
thy self upon thy God Isa 50.10 Remembring he will send forth judgment unto victory Mat. 12.20 And take this for a Cordial which is a spiritual Riddle It is a comfort to have no comfort The desires of some are as acceptable to God as the deeds of others 5. When we are enlarged and yet we are not elated high in Gods Spirit low in our own spirit True Christians are like Canes the fuller they are of Sugar the lower they bend Quanto sublimior tanto submissior The loftier the lowlier Every true Saints Motto True activity is not Leaven to puff us up but Lead to pull us down What Bede wished some to observe of Austine the Monk sent over a Legate from the Pope to his Brethren the Prelates and Bishops of England I may advice you to observe that if he carried himself humbly he came from the Lord high in duty and humble after duty comes from the Lord. When David and his people had been on the Mount in their offerings to the building of the Temple see what a low Valley they are in the opinion of themseâ—ves 1 Chron. 29.14 Who am I and what is my people that we should be able to offer so willingly after this sort For all things come of thee and of thine own have we given thee Here is no haughty Pharisee Who but I But an humble Publican Who am I 6. When activity in duty is expressed in activity in doing when active Prayers are turned into active Practises Aeni Syl. li. 2. Com. Promptiores sunt homines promittendo quam exequindo Dion l. 38. The Emperour Sigismund having made fair Promises in a sore fit of sickness of amendment of life asked Theodoricus Archbishop of Collen how he might know whether his repentance were sincere Who replied If you are as careful to perform in your health as you are forward to promise in your sickness 1 Pet. 2.2 As new-born babes desire the sincere milk of the Word that you may grow thereby When our being high in duty makes us grow high in grace and knowledge 2 Pet. 3.18 Even as Cedars of Lebanon untill caput inter nubila we lodge our heads in heaven 2 Pet. 1.10 11. We may be sure it is from the Spirit when enlargement in duty laies on us an engagement to duty 7. When we give God the glory of all our Actings and activities if it be returned to his praise it was received from his Spirit When Rivers return to the Sea it argues they from thence proceeded Eccles 1.7 When David and his people had shewed their activity in their Present towards the erecting of the Temple they shut up all with a most gracious and grateful Doxology 1 Chron. 29.13 Now therefore our God we thank thee and praise thy glorious name Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory He doubles non nobis to lay down man to lift up God When we unfeignedly give God the glory God hath undoubtedly given us the grace 8. When we have the Testimony of the Spirit witnessing with our spirit that this activity is from himself Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts crying Abba Father When we are so enlarged in a duty that we do cry Abba Father this the spirit witnesses is his work The Spirit doth not witness by a clear and distinâ—t either outward or inward voice totidem verbis this I have wrought in thee thus to affirm would be a Quakers fancy or rather folly But the Spirit doth sweetly and secretly suggest to us by having wrought those filial affections and child-like dispositions of Love Joy Peace Hope Fear Grief Confidence c. in the heart and by enabling us to act these gracious dispositions as need shall require This is the Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnessing with our spirits thus fitted and filled with peace and purity with melting and mourning the Spirit doth by his impress and impulse ratifie and seal the witness of our own Spirit to make it authentick Rom. 8.15 16. You have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirits So that having two witnesses it may be established 1. The witness of conscience which is mille testes 2 Cor. 1.12 But our rejoycing is this the testimony of our conscience 2. The witness of the Spirit which is more than ten thousand Witnesses because he is an infallible Witness that cannot erre therefore call'd the Spirit of Truth 1 Joh. 5.6 Now these two putting their hands to the testimonial of our activity breed and beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.20 That Confidence in God and Evidence to God as A Lapide interprets the word Now as those two Witnesses testimony in prophecying against Idolatrous and Superstitious Worship was sufficient to evidence all their actions were from the spirit of Antichrist Rev. 11.3 So these two Witnesses testifying to our souls that these activities are legitimate and laudable are sufficient assurance that they came from the Spirit of Jesus Christ Use 1 Makes an Apology for those pretious souls whose wings are so besmeared with the bird-lime of Sloth that they are forced to put up their humble Bills to Ministers and Congregations to beg of God in their behalf spiritual quicknings that so their hearts being enlarged by the breathings of the Spirit they may bowzingly sail in the waies and through the waves of Gods Commandments Use 2 Is an Advocate to plead Justification to the Action in the behalf of those who as they make it a Case of Conscience so they make Conscience of the Case to bring their Activities to the Touchstone and to the Tryal They know all is not Gold that glisters and they would not in a thing of that eternal concernment be deceived with Alchimy instead of Gold with blear-eyed Leah instead of beautiful Rachel with a Cloud instead of Juno with a Pebble instead of a Pearl and therefore they are industrious and illustrious to try whether their Activity in duty be from the Spirit by those spirits that are ingredients into their Activity Wherein are we endangered by things lawfull LUKE 17.27 28. They did eat they drank they married c. HEre is set down what the generality of people were doing in the world they were bruâ—ish in the daies of Noah before the floud came and drowned them and in the daies of Lot before the fire came down from Heaven and destroyed them In Matthew c. 24.38 it is expressed by participles they were eating c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this shews the vigour and activity of their spirits spent on those things in which they were ingaged and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de brutis dici volunt Grammatici ut etiam videatur magna esse hujus verbi emphasis quo significatur homines brutorum instar fore ventri deditos Beza This word
Christ to be his surety Character 9 9. He who makes Religion his businesse will be religious whatever it cost him He is a resolved man Psal 116.109 I have sworn I will keep thy righteous judgments There are some who will be rich 1 Tim. 6.9 and there are some who will be godly 2 Tim. 3.12 He that makes Religion his businesse will not as Luther saith be put off with other things he can want health riches friends but he cannot want Christ or grace he will be godly let the times be what they will they shall not take him off the work of Religion he will follow Christ upon the water the flouds of persecution cannot drown his zeal he doth not say There is a Lyon in the way he will wrastle with difficulties march in the face of death The Christians of the Primitive Church cryed out to the Persecutor Vre tunde divelle Idola tua non adorabimus Tertul. Hew us in pieces burn us we will never worship your Idols these were in good earnest for Heaven There is a great deal of difference between them who go to sea for pleasure and those mariners who are to go a voyage to the East Indies The first upon the least storm retreat back to shore but they who are imbarqued for a voyage hold on their course though the sea be rough and stormy and will venture their lives in hope of the golden harvest at the Indies Hypocrites seem religious when things are serene and calm but they will not sayl in a storm Those only who make Religion their businesse will hold out their voyage to Heaven in the midst of tempests and death-threatning dangers Character 10 10. He that makes Religion his businesse lives every day as his last day he prayes in the morning as if he were to die at night he lives as if he were presently to be called to Gods barr he walks soberly Tit. 2.14 righteously godly he girds his loyns trims his lamp sets his house in order that when death comes for him with an Habeas Corpus he may have nothing to doe but to die Behold here the man who makes Religion his businesse Vse 3. Let me perswade all you whose consciences may smite you Vse 3 for former neglects now set upon the work Exhortation make Religion your businesse contend tanquam pro aris focis bestir your selves in this as in a matter of life and death Quest. Quest But how must we do to make Religion our businesse Answer Answ That you may be serious in this work Rules for making Religion our business I shall lay down severall Rules for your help and direction herein 1. If you would make Religion your businesse possesse your Rule 1 selves with this maxim That Religion is the end of your Creation God never sent men into the world only to eat and drink and put on fine cloathes but the end of their creation is to honour him 1 Pet. 4.11 That God in all things may be glorified Should the body only be tended and looked after this were to trim the scabbard instead of the blade it were to invert and frustrate the very end of our being 2. If you would make Religion your businesse get a change of heart Rule 2 wrought breathe after a principle of holinesse he cannot make Religion his businesse who hath no Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can the body move without a principle of life Christian get thy heart spiritualized by grace an earthly heart will no more trade in Heaven than a mill-stone will ascend or a Serpent fly in the ayre the heart must be divinely touched with the Spirit as the needle with the loadstone ere it can cleave to God and follow him fully Numb 14.24 never expect the practise to be holy till first there be an holy principle 3. If you would make Religion your businesse set your selves alwayes Rule 3 under the eye of God The Masters eye makes the servant work Gods eye will quicken our devotion Psal 16.8 Interest animis nostris cogitationibus mediis intervenit Seneca I have set the Lord alwayes before me If we leave off work or loyter in our work God sees he hath a casement opens into our breasts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it this eye of God that never sleeps would make us active in the sphaere of duty if indeed Gods eye were at any time off us we might slacken our pace in Religion but he is ever looking on Psal 139.9 if we take the wings of the morning we cannot fly from his presence and he who is now the spectatour will be the Judge O how would this consideration of Gods omniciency keep us from being truants in Religion how would it infuse a spirit of activity and gallantry into us making us put forward with all our might in the race to Heaven 4. If you would make Religion your businesse think often of Rule 4 the shortnesse of time Cito pede praterit aetas Ovid. Phocylides this life is but a vapour Jam. 4.9 a shadow 1 Chron. 29.15 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing Psal 39.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are wheeling apace out of the world and there 's no work to be done for our souls in the grave Eccles 9.2 Whatsoever thy hand findeth to do do it with thy might for there is no work nor device in the grave whether thou goest Now is the time of life now is the day of grace you know not how soon these two Suns may set The shorter our life the swifter should be our pace Rule 5 5. If you would make Religion your businesse get an understanding heart weigh things seriously in the ballance of reason and judgment Think of the infinite importance of this businesse our eternall misery or happinesse depends upon it other things are but for convenience this is of necessity if this work be not done we are undone if we do not the work which believers are doing we must do the work which Devils are doing and if God give us a serious heart to lay out our selves in the businesse of Religion our income will be greater than our expence Religion is a good Trade if it be well followed it will quit the cost 't is working in silver 1 Pet. 1.9 Receiving the end of your faith the salvation of your souls God will shortly take us from the working-house to the Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and will set upon our head a fresh Garland made of the flowers of Paradise Rule 6 6. If you would make Religion your businesse implore the help of Gods Spirit All we can do is but lost labour unlesse the Spirit excite and accelerate Beg a gale from Heaven Cant. 4. ult Awake O North-wind Cant. 6.12 and come thou South blow upon my Garden c. If the Spirit joyn with our Chariot then we move to Heaven swiftly as
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
would have the influence of the Ordinances to be lasting these we shall comprize in four particulars First Take heed you perform not holy duties negligently a heartlesse formal negligent attendance on the Ordinances will be so farre from procuring a durable blessing that it will fix a curse upon you Jer. 48.10 Cursed be he that doth the work of tht Lord negligently see Mal. 1.8 14. If you invert the Apostles advice 1 Cor. 7. and deal with the things of God as you should do with those of the world If you pray as though you prayed not and hear as though you heard not and use the Ordinances as though you did not use them they will be no otherwise effectual than if there were no efficacy in them it will continue on you as though it continued not like that of the Sun in a Winter day which thaws the earth a little at noon but so as it is harder frozen up the next night Therefore let your hearts be ingaged in every holy duty Jer. 30.21 Who is this that ingaged his heart to approach unto me You must hear as for life Deut. 32.46 47. Set your hearts unto all the words which I testifie among you this day c. For it is not a vain thing for you because it is your life c. you must wrestle in prayer your hearts in this duty should be as it were in a conflict in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word Rom. 15.13 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Your prayers should be such as the other Apostle describes James 5.16 The effectual fervent prayer of a righteous man availeth much the word rendred effectual fervent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one possessed with a spirit and acted by it If the word here used look that way then suitable to the matter to which it is applied it imports a possession in a good sense And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a prayer full of the holy Ghost wherein that blessed Spirit is operative exerting its force and energy Such a prayer as shews the soul to be possessed of the holy Spirit and acted by it so as all the powers of that soul are set a work and put upon motion towards God effectually Such a prayer availes much procures great advantages and of long continuance Generally in all holy Ordinances your souls should stretch out themselves to reach the Lord they should spring up to him in acts of love and desire and claspe about him with delight and complacence and lay hold on him with a humble and filial confidence and stir up themselves to lay hold on him We do all fade as a leafe saith the Church Isa 64.6 both their persons and their righteousnesse did so and the reason thereof follows ver 7. There is none that stirreth up himself to take hold on thee Secondly Beware of the world meddle not with it more than needs must and when it is needfull ingage not therein but with fear caution and vigilance Carry your selves amongst worldly objects and employments as though you were amongst cheats and thieves they have the art to pick your heart slily and to rob them of that which is more precious than Gold when you little think of it Let not your minds and hearts plunge themselves in the world nothing sooner nothing oftner extinguisheth divine influences than this puddle The cares and delights and employments of the world when they are immoderate or unseasonable they choak the Word Matth. 13.22 they stifle the issue of holy Ordinances so as it becomes like the untimely birth of a woman When your hearts are warmed in holy duties you should be as cautious and wary how you venture into the world as you are of going into the frosty aire when you are all in a sweat What is kindled by the Word or Prayer c. how quickly is it puft out by the world when you rush into it unwarily it requires as much care to keep it in as to keep a Candle in when you would carry it through the open aire in a rainy blustring night The further you are above the world the longer may you retain any spirituall impressions Geographers write of some Mountains whose tops are above the middle Region of the Air and there lines and figures being drawn in the dust have been found say they in the same form and order untouched undefaced a long time after and the reason is because they are above those winds and showres and storms which soon wear out and efface any such draughts in this lower Region The lower your minds and hearts and conversations are the more in the hurry of this boysterous world the lesse will any thing that is heavenly and spiritual abide upon them Let the soul be brought into never so good order by the help of holy duties yet a little unwary ingaging in earthly businesse will ruffle disturb and quite discompose it When your souls are by the power of the Ordinance set on motion towards Christ and Heaven if you would hold on in a continued course you must beware of worldlinesse and keep free as much as may be from earthly incumbrances and intanglements Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience the race that is set before us Heb. 12.1 Let us persevere and hold out in that gracious and heavenly course which the Gospel hath put us on but that this may be done one great impediment must be removed The sin that doth so easily beset us must be shaken off Now that sin as some Expositors conceive is worldlinesse and it is probable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we render it literally is the sin that hath goodly circumstances And no sin sets off it self with more goodly circumstances than worldlinesse no sinne hath more specious pleas and pretences to excuse vindicate and justifie it self No sin hath more fig leaves to cover its nakednesse and to shrowd it from discovery and conviction than worldlinesse This must be shaken off it is the great defacer of heavenly impressions the chief interrupter of holy motions if you would hold on when the impetus which is imprest on you by any Ordinance hath set you a going beware of the world beware of worldlinesse Thirdly Take heed of any inordinacy in affection inclination or design Such inordinacies give the heart a strong bias holy duties check it but a little give it but as it were a small rub when this is once past over it will hold on in that course to which it is most sweyed The Mnistery of John Baptist had some influence upon Herod He heard John gladly and did many things Mark 6.20 but sensuality being predominant those better inclinations