6.10 31.1 Prov. 31.15.26 Titâ—s 2.3 4. and pressing Divine Precept upon his heart she gave also a portion of instruction as well as of food to her servants and Maidens Ancient Matrons are commanded also by the Apostle to teach younger women the works of sobriety and obedience For this matter Abraham was commended by God himself Gen. 18.19 as a pattern to all posterity I know him saies God that hee will command his children and his houshold after him and they shall keep the way of the Lord to do justice and judgement c. And therefore God was pleased to reveal secrets to him To conclude It is good to edge your Precepts and Instructions with some notable remembrances of the great day as that holy and learned Mr. Bolton did to his children upon his death-bed for speaking of the instructions that hee had given them in the time of his sickness Mr. Boltons Life p. 33. printed with his works 4 to Anno 1639. and before hee said hee hoped they would remember it and verily beleeved that none of them durst think to meet him at that great tribunal in an unregenerate state 4. Set a narrow guard upon the first sproutings of sin in their conversations Crush Vipers in the egge Exercise your hazle-rods upon the Serpents heads when they first creep out of their holes being chill and feeble in the beginning of the Spring Psal 101.8 I will early destroy all the wicked of the Land saies David You must set about this work betimes check every evil and unsavoury word at the first hearing Watch the beginnings that first bubblings of corruption in them A man may pull off a tender bud with ease but if hee let it grow to a branch it will cost him some pains It is observed by experienced Naturalists that a Common bringing forth nothing but fern may bee made very good ground if when the weed comes up tender and green it be often cut down you will in three or four times discourage the root and make it dye away It may prove so through Divine Blessing as to the shootings up of original corruption if thou be diligent and constant at first Cant. 2.15 Take us the Foxes nay the little Foxes that spoil the Vines this is the way to destroy their race as well as to preserve your tender Grapes David smote Goliah in the forehead hee smites the Devil and sin in the forehead qui initio tentationis vincit that falls upon and overcomes tentation at first Stella in Loc. It is a saying of Salvian Cum primum homo peccare incipit aternum sibi-accendit ignem When one fir st begins to sin Sâ—lv de Gâ—b Dei l. 4. p. 116. then hee kindles the eternal fire Oh that you would then begin to cast water upon the first kindlings of sin in your little ones Cut off the occasions of sin by prudent interposition It is strange to see what excuses and palliations for sin what collusions in speech little children will use Before thou canst teach them to speak plain English the Devil and a corrupt heart will teach them to speak plain lyes While their tongues do yet falter much in pronunciation they 'l falter more in double speaking What great need is there then to put a curb and bridle upon thy childs tongue as well as thine own Undermine their fallacies by discreet examinations Psal 39.1 and sagacious questions If this work be not set to betimes possibly in process of years they may prove too cunning to be catch unless thou season them quickly with the awe of Gods judgements and the danger of sin Teach their conscience to blush as well as their cheeks that they may from an inwrought principle eschew the evil and do the good Aelian de animal l. 6. c. 47. Else they may too soon prove like the Hares in Aelian that by leaping this way and that way when they come nigh their muse do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confound their footsteps to prevent discovery If thou suffer childe or a young servant to go on in sin unregarded untaught unchid and think 't is too little to minde at first that sinful folly will be thy scourge in the end God many times whips an aged Parent by that childe which was unwhipt at first 1 King 1.6 Adonisâ—h had well nigh broken the design of David about Solomons being set in the Throne whom his Father had never displeased by saying why hast thou done so that is never checkt him for his faults The means to take away the root and foundation of evil customes and habits Hieron ad Gaud. p. 101. is to fall a weeding in the spring of thy childes Life Aegre reprehendas quod sinis consuescere Reproofs will go down untowardly when children come once to their teens when their years come up to double numbers 5. Preserve them from evil society David not onely hated sin in general Psal 101.7 but especially hee detested to have it become an inmate in his house Hee that worketh deceit shall not dwell within my house hee that telleth lies shall not tarry my sight That so the evil example and pitch-like society of wicked persons might not cleave to and corrupt his neer Relations Children are like the Polypus in Aelian Ael Var. hist that turns into colour of that rock or weed in the Sea that lies nearest Imitation is natural to children Associates and companions are the patterns of their imitation Wherefore Plutarch in his tract about the education of children advising some Graecian Boies to be brought up with them gives this precepâ— Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vertuous manners and behaviours lest children should contract some vice from ill society For according to the Proverb Hee that lives with a lame man will learn to limp Nay one greater than Plutarch tells us that with a furious man wee should not go lest we learn his waies Prov. 22.24 25. Children especially may be dangerously infected by lewd and corrupâ— company Many children of godly Parents have had their manners fouled and vitiâ—ted extreamly by frequent and familiar converse with the naughty children of wicked neighbours 6. In the next place let seasonable and prudent rebukes be administred according to the nature and quality of their offences Begin gently use all perswasive motives to draw and allure thâ—m if possible to the waies of God tell them of the rewards of glory of the sweet society in Heaven Endeavour to satisfie thâ—ir hearts that God is able to fill their souls with such joyes as are not to be found in the creatures Jude 22. Of some having compassion making a difference Butt if this will not do then begin to mix some more severe expressions of thy holy anger against sin As there is a concatenation in vertues so in passions Love and anger
the Index to the book of Conscience The Eye to the portrayture of a Christian that according to your severall standings looks upon the Business the Time the Manner and the Cause of this account Herein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this i. e. in this business b In hoc vulg Erasm q.d. here I am arraign'd as a Malefactour charged with Sedition Schism and Heresie in this my Conscience acquits me Herein do I exercise c. Again Herein in or at this time c Interea Bez. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu q.d. 'T is but five dayes agoe since I was flapt in the mouth for this defence and I see those present that so rashly and illegally censured me yet now before more equall Judges I bring the same defence Herein I exercise my self c. Again Herein in this manner d Aethiopic fic i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu q.d. My manner of life from my youth which was at the first among mine own Nation at Jerusalem know all the Jews which knew me from the beginning if they would tâ—stifie that I lived after the straitest sect of our Religion e Acts 26.4 5. And I am not conscious to my self of any crime in respect of their law either in my Judaism or Christianity f Tirin in Acts 23.1 or thus Herein q.d. I have hope towards God that there shall be a Resurrection of the dead both of the just and unjust and therefore g Syr. Arab. propterea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu verse 15. with me it is a very small thing that I should be judged of you or of mans judgement yea I judge not mine own self for I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord h 1 Cor. 4 3 4. And therefore having an eye to the resurrection and last judgement i Propter hoc i. e propter hâ—nc fiduciam Grotius I exercise my self to have c. 2. Here 's the Act with the quality included I exercise k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor and sometimes the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus I am musing and exercising my mind I am learning and busying my thoughts the word also notes industry and endeavour paines and labour l Operam dâ— elaboratè concinno orno colo Steph q d. this is my meditation my study my work and employment to get to keep and use a Conscience void of offence c. 3. Consider the Subject of this exercise my self m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utitur Paulus significatione conjugationis Heb. Hithpahel Bez. 't was himself not onely his hearers he took on him the care of all the Churches but he would not have it charged upon him that he kept others Vineyards and neglected his own n Cantic 1. 6. he would be sure so to exercise himself that he might not by any meanes when he had preached to others himself be a castaway o 1 Cor. 9.27 4. Consider the Object of this exercise and that is Conscience and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray consider the manner of expressing himself to have a Conscience to be owner of a good Conscience q Rut. against Lib. of conf p. 1 All men have a Conscience but we may say of most Conscience hath them they have a Conscience as they have a Feavor or a disease Conscience is troublesome and disquiets them they cannot sin so freely as if they had no inward gripes and therefore they had rather be rid of their Consciences then be thus troubled with them But now the Apostle he would have a Conscience to commune with he would do nothing but what he is willing his Deputy-Judge shall approve of 5. Consider the quality of the Subject void of offence r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie without any thing which will not endure the scrutiny of both divine and humane judgement Å¿ Vatab in loc The distribution notes the entireness exactness and excellency of his Gospell-carriage in his Religion towards God and in his Conversation among men t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in loc He made it his business to live purely before God and righteously among men u Calv. in loc 6. Consider the Continuance of this exercise allwayes w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pis 't is not onely by fits and starts when in some good moode or under some pangs of conviction 't is not onely when arrested by sicknesse or affrighted by the apprehension of death but allwayes at all times The words thus opened the Generall Case that lies upon me to resolve is this Case How may we be universally and exactly conscientious Vniversally in respect of things exactly in respect of manner To answer this so far as I can crowd it into a Sermon I shall present you with these four things 1. What Conscience is 2. What it's Objects 3. What it's Offices 4. What are the Kinds of Consciences Wherein various directions are necessary for remedies and rules which when laid together will resolve the Case 1. Conscience is mans Judgment of himself x Ames de consci l. 1. c. 1. p. 1. i. e. of his Estate and Actions y Voet. Sel disput part 3 p. 827. The Description as they are subjected unto the judgment of God I therefore close with this descriptioÌ„ to wave the determination of that School-dispute whether it be an Act z Durand l. 2. dist 39. p. 441. Aquin. 1 qu. 79 art 13. p. 147. or an Habit a Sanderson de Oblig consc prel 1. §. 17. p. 21. whether of the Vnderstanding b Plerique referunt ad intellectum Baldwin cas consc l. 1. c 3. p. 5. or Will c Ibidem or both d Bresser de conscien l. 1. c. 6 p. 23. whether it be a distinct Faculty e Mr. Bernard his Treatise of Conscience p. 4 or Power f Huit upon Conscien p 87. how far born with us and how far acquired g Sanders ibid. P. 23. I willingly let pass all h Imprimis observandum est tantam esse virium mentis nempe potentiarum habituum actuum inter se naturae cognationem tamque arctam quoad usum exercitium conjunctionem sive connexionem ut non solùm vocabulorum appellationes sed reales singulorum proprietatates officia reliquis promiscuè indâ—scriminatim attribui soleant idque non in exotericis tantum poetarum oratorum aliorumque humanioris literaturae authorum quibus licentiùs loqui permissum est sed in dogmaticis Philosophorum Scholasticorum scriptis Idem eodem p. 9. and in the last paragraph of that lecture absolvi tandem certe obscuriùs quam aut voluissem aut debuissem si res aliter tulisset Profecto intricata est
Souls coming These Conclusions being laid down I shall shew you what men can do towards their conversion but first I must inform you that conversion may be taken two wayes 1. Strictly for the infusion of grace into the heart and will of man whereby he is regenerate and his will made good here man and his will being meerly passive for in this act voluntas nec est libera nec voluntaria he can do nothing towards his owne conversion in this sense 2. It may be taken pro tota serie auxiliorum quibus ad eam movemur For all helps and means which further us that way and in this sense it 's affirmed That men may do much towards their conversion they may materially dispose themselves thereunto 1. They may do as much as heathens have done or would have done had they lived under the same means and had such motives as they have The Lord tells Ezek that if he had sent him to a people of a strange language that was to the Gentiles they would have hearkned unto him Ezek. 3.6 they would have received him and obeyed his doctrine It is certified from the mouth of Christ That if the mighty works done in Chorazin and Bethsaida had been done in Tyre and Sydon they would have repented Matth. 11.21 And that the men of Niniveh should rise in judgement with the then present generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas was there Matth. 12.41 If one Sermon of Jonas who was one of the lesser Prophets prevailed so much with Heathens why should not many Sermons of Christ who is the chief of all the Prophets prevail as much if not more with Christians vae torpori nostro what will become of us Rahab shewed kindnesse to the people of God and that was antecedaneous to her conversion Herod heard the Word gladly Mar. 6.20 And Pharaoh desired the prayers of Moses and Aaron Exod. 8.28 2. They may sit under a powerfull Ministry coming with reverence before God not offering the sacrifice of fools but hear the Truth without being contentious against it as they were Rom. 2.8 They may let the Truth have a full stroak at them and their corruptions They may receive the love of the truth 2 Thes 2.10 and not hold it in unrighteousnesse Rom. 1.18 So that they will not suffer it to have influence into their affections and to break out into action 3. They may hearken to the voyce of Gods judgements and rods when they are abroad upon themselves and others No man should despise the chastisement of the Lord but every one should heare the voice of the Rod and who hath appointed it The Prophet Isaiah tells us Chap. 16.9 That the inhabitants of the world will learn righteousness when the judgements of the Lord are in the earth Discite justitiā moniti non temnere numen Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His judgements are the best Schoolmasters and teach many good lessons Waldus was taught by the hand of God upon one of his sociates to become a new man When Manasses was in affliction he besought the Lord and humbled himself greatly 2 Chron. 33.12 Vexatio dat intellectum when the Lord doth box and buffet us with his judgements our understandings are opened and fear falls upon us and though this fear be servile at first yet it may end in filiall the spirit of bondage may become the spirit of Adoption 4. They may observe the difference is made in mens lives after conversion from that which was before Conversion is a strange worke it makes a man another man They in Peter thought it a strange thing that men left their old courses Ego non sum ego 1 Pet. 4.4 In conversion Wolves are made Lambs and persecuters Preachers How was it that when Paul preached all that heard him were amazed and said is not this he which destroyed them who call'd on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief Priests True it was he unconverted did so not he converted now he was another a new man now he was a Christian and had other principles and practices than before there was a great change wrought in him and so in Mary Magdalen Observation of such examples have their use and energy Praecepta docent ducunt exempla trahunt For Examples are strong traces to draw men from wicked practices Why compellest thou the Gentiles to live as the Jewes said Paul to Peter Gal. 2.14 Peters example was the compulsion There is a kind of compulsion in examples not violent but alluring and attracting The example of the believing wife may win the unbelieving husband 1 Pet. 3.1 A prudent gracious Wife gains much upon a gracelesse Husband by her modesty and obedience 5. They may see what equity there is that they should serve the Lord being his creatures and servants and not onely serve him but so serve him as they have served their sinfull lusts and something more seeing they depend on him I speake after the manner of men saith Paul Rom. 6.19 It 's rationall just and equall that as you have yielded your members servants to uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so now yield them servants to righteousnesse unto holinesse it 's reason justice and equity that you should do so Should not men take as much pains for heaven as for hell for their soules as for their bodies for the Lord Christ as for creatures should they not be as diligent to weaken their lusts as they have been to strengthen them should they not be at as much cost to maintain the pure worship of God as the inventions and traditions of men It 's a complaint of the Lords Isa 55.2 Wherefore do yee spend money for that which is not bread and your labour for that which satisfieth not They might have spent their money labour time and strength and as much for true bread which would have fed their souls as they did for that which was as no bread Luke 15.16 but rather huskes for swine 6. They may remove and abate sin in part which is done by the contrary Knowledge removes ignorance as light doth darkness grief abates pleasure and fear boldnesse in sinning Patience keeps under passion and fasting tames unruly lusts When the strength of a Feaver is abated by physicall meanes a man is disposed towards health and when a man hath gotten Moralities which he may do and by them made an abatement of his sins and lusts he is materially disposed to grace as the ground when plowed is for seed though the seed be not yet sown 7. They may do materially what Converts do There is no act considered in its meer nature and kind which a true Christian may perform but one unconverted may perform also and have many like dispositions unto those they have They may love God It 's
clear 2 Tim. 3.4 they loved God who loved pleasures more than God They may have Faith Simon Magus believed they may hate sin in others Acts 8.13 2 Sam. 13.22 if not in themselves Absalom hated Amnons uncleannesse they may delight in God and in his wayes Isa 58 2. They may have a zeale for God and such a a zeale as may prevail more with them than temporall things The Jewes were so zealous of the Law Rom. 10.2 and for the traditions of the Elders that they would have ventured their lives for them so Paul before his conversion how zealous was he Acts 22.3 4. Gal. 1.14 To come more particularly and closely to the question Though Conversion be wrought in an instant yet men have some praevious dispositions thereunto who live under the sound of the Gospel and obtain such knowledge as worketh in them several things which I shall shew unto you from Acts 2.37 38. v. And when they heard this they were pricked in their heart and said men c. Many preparative dâ—spositions or qualifications they had unto repentance or conversion but they had not yet repented for Peter saith notwithstanding these repent 1. Men may be convinced of sin as these were they found they had transgressed the law of God and were guilty before him for they were pricked in their hearts Men may have strong convictions of sin and not converted from sin 2. They may mourn for sin and grieve that they have done such and such things These men had crucified the Lord Christ put an innocent person to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutum animi dolorem significat Piscat saw themselves in an ill condition and thereupon mourned and grieved sorely as the word pricked intimates they had such grief as pained and afflicted their hearts There 's a How set upon Ahabs humiliation by the Lord himself Seest thou how Ahab humbleth himself 1 King 21.29 3. They may be fil'd with fear and dread the threatnings and punishments of God due to sin This was the case here they had provoked the Lord against their soules felt their consciences condemning of them apprehended the judgements of God near unto them and so were possest with much fear lest the Lord should destroy them and therefore say Men and brethren what shall we do We know not whither to go where to hide our selves or what to do that we may escape the things we have deserved and fear 4. They may confesse their sin renounce it and reform much these Auditors of Peter being pricked in their hearts said What shall we do We have sinned and that greatly we confesse and acknowledge it before God and you it was a cursed act of ours we abhor it we will never do so hereafter They were sick of sin and vomited it up as they in Peter 2 Pet. 2.22 and would change their minds and manners walke in any way the Apostles should direct them The Merchant Mat. 13.46 sold all that he had for the pearle before he bought it This selling all is made by som Interpreters to be his restraint from all inward sin and his conformity to all outward duties This was much and yet not more than unconverted persons may attain unto Herod reformed many things the foolish Virgins went far as was said before they were Virgins free from spot and pollution they had Lamps visible professions they went forth to meet the Bridegroom they had some faith in him and affection to him else they would not have gone forth 5. They may justifie the Law and the Lord should he condemn them deal severely with them what shall we do say these persons we are guilty we have broken the Law which is holy righteous and good and so is God likewise who is the Author thereof if therefore we be condemned and must bear the curse and punishment of the law we must both justifie the Lord and it Men may accept the punishment of their iniquity and justifie the inflictors thereof man hath no cause to complain of the punishment of his sins It 's brought in by way of objurgation Lam. 3.39 Wherefore doth a living man complain for the punishment of his sins He may complain of his sins not of his punishment Many Malefactors after sentence passed on them do justifie both Judge and Law 6. Men may seriously consider the nature of their sin what circumstances it is cloathed with what aggravations it admits what crimson and skarlet is in it what light love mercies means ingagements it is against What shall we do say these troubled souls We have sinned against the light of nature the Law of Moses our own consciences the love of God and Christ towards sinners in that we have crucified Christ a man approved of God whom we knew had done many miracles wonders and signes Acts 2.22 and deserve not death oh what shall we do our sins are so dreadful It 's in mens power to lay to heart what wrong an infinite blessed holy God hath by their sins what mercies they keep from them how greatly they defile them what miseries and mischiefs they bring upon them what a weight of wrath hangs over their heads for them They may consider what checks of conscience they have stifled what motions of the Spirit they have withstood what precious seasons of grace they have neglected and slighted what paines they have taken to satisfie a lust how dear it hath cost them how carelesse they have been of their soules what a separation their sins have made between God and them They may mind and meditate on it that mans life is short the pleasures of sin but for a season that there is absolute necessity of turning to God Except you repent you shall all perish That turning is acceptable to God else he would not call for it nor make such gracious promises to it as are in holy Writ 7. They may come to it to see no help in themselves or in any creature whatsoever What shall we do say these wounded men we cannot help our selves we have no playsters that will stick no medicines which will heal we are wounded in our Consciences and as our hands so theirs are too short to help us it s not in humane power to bind up our breaches What shall we do men may see themselves helpless that they are without strength shut up under sin guilt and unbelief children of wrath and in a lost condition the Law cursing them and sentencing them to suffer 8. They may arrive to a resolution of doing or suffering any thing to be saved What shall we do we are resolved if we may find mercy and live to do whatever shall be commanded to suffer whatever shall be imposed The pride of their spirits was broken their hearts become teachable and tractable and their resolutions high for any thing to be done or suffered so was it with the Jaylor Act. 16.30 when men are in storms at sea or
did to the King before he opened his mouth to give the sense of his Ominous Dream Dan. 4 19. The Dream be to them that hate thee and the Interpretation to thine enemies yet shall I not wish so much ill to our worst enemies but the Text be to them that hate God and the Interpretation only to the enemies and despisers or despitors of his grace It is one of the most startling Scriptures in all the Bible and one of the most Terrible flying fiery Roules in all the Book of God utterly consuming the house of the hypocrite Apostate with the timber thereof and the stones thereof and dreadfully affrighting his truly Religious neighbour who trembleth at Gods Word The Novatians or Cathari abused this place of old Gen. 40. to shut the Church-doors and gate of grace upon such as had fallen after their profession of Christianity And many poor souls and troubled consciences have as often quite perverted or misunderstood it to the shutting up the gate of heaven and door of hope against themselves after their bitterly bewail'd falls or slips but both unjustly But as Josephs Interpretation once of the same nights dream when rightly applyed did rid the Butler out of his misapprehended fears and onely left the more secure Baker under that execution which the other apprehended but himself never dreamt of so neither this nor any other Scripture speaks a word of terror to any sin-troubled soul that trembles at Gods threats But all the Prophets Prophesie good with one consent to these and my word shall be like one of theirs It was indeed once a joyfull sight which Jacob beheld at Bethel Gen 28.12 A ladder whose foot stood on the earth and the top reached to heaven and Angels ascending and descending upon it But here we see a Ladder whose top spires toward heaven but the foot resteth in hell where seeming Angels of light ascend or such new strange Gods ascend as the Witch once saw out of the earth but black Apostate Angels descend Intrat Angelus Exit daemon 1 Sam. 28.13 I am to speak of the Case of Relapses and my Text is the fairest glass to discover so foul a sight as I know Here we have the rise and fall the first and the last the better and worse part of an Apostate-hypocrite described 1. The former his Rise his first and Better part set out in five Particulars 1. Enlightening 2. Tasting the heavenly gift as of some common faith or repentance or the like 3. Partaking of the Holy Ghost which is not to be understood of the sanctifying graces of the Holy Ghost but the common or extraordinary gifts as of Tongues c. of the sanctifying Spirit 4. Tasting the good word of God 5. And the powers of the life to come He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum edificium male sartum prorsus corruit Paroe in loc Had they had to these five steps two other more sincerity at the bottom of the Ladder and perseverance at the top they had been safe 2. The later his fall his last and worse part is set out in four Things 1. His fall is a break-neck fatal down-fall They fall away It is not an ordinary slip or stumble but a down-right not fair fall but a foul given them by Satan such a fall as his own was at first 2. The irrecoverableness of that fall they are past grace and grace and mercy hath done with them They cannot be renewed to repentance as is said of Esau there is no place for their repentance though he sought for the blessing with tears Heb. 12.17 3. The certainty of that irrecoverableness in that it is said to be impossible c. he doth not say it is hard or unlikely or seldom seen but is absolutely impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was never seen or ever shall be Impossible not so much ex natura rei as some things are utterly impossible which imply a contradiction as that true should be false good evil light darkness these impossible because inconsistent with the nature of the things themselves But impossible ex instituto Dei because inconsistent with Gods decree and declared will as impossible as we say An elect or true believer should perish or an impenitent person be saved so we mean impossible by reason of Gods irreversible decree concerning such 4. The cause that makes all this dead-sure and seals the stone of this certainty Seeing they crucifie to themselves afresh the Son of God and put him to open shame and make no account of the bloud of Christ and the grace and promise of the Gospel and of the comfort of the Holy Ghost and are therefore said to sin against the Holy Ghost because they directly slight resist and oppose the gracious office and workings of the holy Spirit But I must stay no longer upon the words by reason of that brevity expected in this Exercise Doct. Our Observation is It is the most fearful and dangerous condition in the world to begin in the Spirit and end in the Flesh to rise and fall in Religion to decay and Apostatize from grace To have had some work of the Spirit and the Word upon their hearts so as to have light and love and taste and gifts and savour and seriousness and hopes and fears and after all to cool and give over Oh how desperate is such a case To go to hell with so much of heaven Oh what a hell is that Heb. 10.26 27. For if we sin willfully after we have received the knowledge of the truth there remaineth no more sacrifice for sin But a certain fearfull looking for of judgâ—ment c. 2 Pet 2.20 21 22. For if after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning for it had been better for them not to have known the way of righteousness then after they have known to turn from the holy commandment delivered unto them c. Such a thing there may be possibly the Text supposeth it that such may fall and fall away totally and finally only pronounceth an impossibility of their rising again Some are said to fall from grace Gal. 5.4 the stony and thâ—rny ground did so in a parable Demas Judas Saul Hymenaeus did so in good earnest A great Apostacy was foretold in the first days to let in Antichrist 2 Thes 2.3 And in the reign of Antichrist more 1 Tim 4.1 all are warned Let him that standeth take heed lest he fall 1 Cor. 10.12 Heb. 12.15 Look diligently lest any fail of or fall from the grace of God Some of Johns hearers after a while left him Joh. 5.35 Many of our Saviours hearers quite left him Joh. 6.66 Many of Pauls supposed converts were turned away all they of Asia 2
beleeve it Thâ—se things considered I dare boldly tell thee that thou canst not love in sincerity but together therewith thou wilt be under a holy rapture of Admiration and together with thy love thy Admiration will be alwaâ—es increasing Cant. 2.3 2. Sweet and refreshing delighting 'T is a delighting rejoycing love love saith Aquinas est complacentia amantis in amato is the rest and satisfaction of the soul in the Object loved the nature of love lies much in delight Thou canst not Christian love thy Lord but thou wilt finde thy heart even ravished with delight in him as being one in whom the fulness of the God head dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 or personally non per efficaciâ—m solum â—upassistentiam sed per Unionem Hypostaticum or not vertually or only in a way of external help and assistance and being also one that had such an Unction of the Spirit upon him Cap. 〈…〉 that hath fully fitted him for the delight of thy soul And hence it is that wee finde the Spouse in the Book of Canticles so often letting forth her heart in holy delight to her Beloved as is manifest by her many loving compellations and several other expressions Hee shall lye all night betwixt my breasts Cant. 1.13 too large and many to be mentioned here and therefore I refer you to the Book it self 3. Ingenious gratitude thankfulness 'T is a grateful and thankful love as that which is begotten in the soul by the sense of Christs unspeakable goodness and condescension and which is also ever after fed and maintained thereby Now the condescension of Christ lies in three things 1. In his voluntary undertaking the work of Reconciliation and Mediation with God for persons so unworthy Rom. 5.8 Heb. 2.16 Hee took not on him the nature of Angels but the seed of Abraham it was the cause of sinners which this great Lord undertook to plead 2 In his unwearied diligence and invincible patience in fulfilling the severe Law of Redemption which hee had submitted to Though the injury that was done him by man was so great and manifest and the terrour of the Lord against him also so severe and unspeakable yet hee opened not his mouth but was dumb even as a Lamb at the slaughter and as a Sheep under the hands of the Shearers Isa 53.7 Mat. 11.30 Rom. 10.8 9 10. Isa 1.16.17 18 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men upon such easie Terms bidding us do nothing else but turn to God by Repentance and Self-denial and beleeve in himself and then what ever our sins had been all the advantages merited by his death should be made over to us Now when all these are considered as by every soul that sincerely loves him more or less they are do they not sweetly affect with thankfulness as well as love Christian canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby wilt thou think one single and separate affection enough for him or rather will not thy heart empty it self into the bosome of the Lord with love and thankfulness boâ—h at once and each of them contending which shall out-do the other 4. Supporting hope and confidence 'T is a hoping and confiding love 'T is not a languishing affection but that which brings life into the soul from the fulness of that Christ it feeds upon 1 Ioh. 4 17. Perfect love saith the Apostle casteth out fear There will not be so much as the shadow of fear upon the soul when this affection is ripened into perfect fruition And in the mean time as the degrees of it do increase so is the soul heightened in its hopes and tramples upon its former jealousies fears and discouragements And to this sense some interpret those words Rom. 8.38 39. Who shall separate us from the love of Christ c. As if they were the exultation of Faith upon the view of Loves Conquest and victorious Triumph over all its enemies Love gives confidence of access to Christ and unto God by him and this confidence lies in the soul as a cordial against all its faintings and despoâ—dencies not that there may not be a sinking of spirits and a swooning away for a time but love will restore the soul again and knowing Christ to be good Cant. 6 1â— 13. as well as all-sufficient for its condition it will recover life and spirits again and nor suffer it utterly to faint under its own sad apprehensions And this is the third Character Take now all these four qualifications of sincere love and try your selves by them 4. Character If our love be sincere it 's an affection which respecteth not a naked Christ but Christ as Mediatour Or it is a hearty desire of and complacency in Christ in all his offices as King and Priest and Prophet And of such moment is the right knowledge of this Character that Christian I must desire thee principally to study it and pass a judgement upon thy self thereby For what-ever fondness and sudden flashings of love thou mayest finde within thee they wil not so clearly tell thee what thou art as the knowledge of thy self by this mâ—rk Take it for a clear Truth That if thou lovest not Christ as thy Sovâ—raign Lord if thy heart be not knit to him as thy High Priest with God if â—hâ—◠〈…〉 â—ot affectionately entertained him as thy Master and Teacher In a word if thou art not consecrated unto God by Christ if thou art not a loyal subject and a willing Disciple love in sincerity doth not dwell in thee Thou art still an enemy and wilt so be judged 'T is not fondness of expression nor any outward complement that men put upon Christ which reacheth the New Testament notion of love to Christ but when as loyal subjects Ioh. 14.15.21 15.8 10.21.23 24. 1 Iohn 5.3 Luk. 19.27 Heb. 10.28 Ioh. 14.23 24. and willing disciples wee are alwaies doing the Things that are grateful and are obedient to him This is love And hence it is that in so many places our Lord puts us upon trying our love by our obedience by keeping his words and Commandments And speaks of Libertines Infidels the carnally wise Rebels and Apostates as enemies and haters of him what-ever their pretences are to the contrary And verily so essential is this to sincere love that unless you understand it you will be able to give but a lame account of most of the Scripture-Characters thereof as if I had time I could easily demonstrate because they do all presuppose it If thou wouldst know therefore whether this Grace be in thee in truth take thy heart Christian to Christ in every office and try it by such Interrogatories as may result from the consideration of them and this will tell thee thy case distinctly Begin first with Christ as High Priest for this did lay the foundation of the
sincere beleeve and love Would God command a man to examine himself whether hee bee in the faith if there were not rules sutable and sufficient to direct us to know the nature of faith and wherein it doth consist 2. God hath given to a man a power to understand consider deliberate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antonin l 11. ss 12. Edit cant 1652. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem L. 11. ss 1. and reflect upon himself and judge of himself and of his waies herein a man is above a bruite a beast likes his pasture but cannot know his propriety Certainly a man that is not a stranger to himself but a diligent observer of the actings of his soul might know what they are yea and discern the moral modifications of those acts For Conscience is privy to the principle and spring of all our actings to the manner and the end If I love a man by reflecting upon my self I know I love him and shall this noble power of the soul bee only useless in the greatest concernments of my soul Can I know what I approve esteem most and delight in most and breath and pant after most in other things and not in this it is true conscience is naturally blinde in spiritual things but yet directed by the word and inlightned by the spirit might pass a judgement upon a man For as the Moon borroweth light from the Sun and so communicateth light unto the world which else it could not do so conscience receiving light from the word and spirit discovereth what else it could not do So it is called the candle of the Lord Prov. 20.27 The spirit of a man is the candle of the Lord searching all the inward parts of the belly Not only taking notice of the outward acts in the life but the inward motions of the heart not only of some but it hath a power to take cognizance of them all Conscience is like the urine which discovereth whether a person bee sound in health or shews what his distemper is By the Eccho caused by the reflexion of the sound a man heareth his word after hee hath spoken it so by the reflecting power of conscience a man views his actions after they are done and hears his words after they bee spoken A man fees his spots or beauty in the glass by the reflexion of the species that do represent them to his view As Josephs brethrens consciences told them that they were true men and not l Gen. 42.31 spies so conscience may truly tell a man that hee is sincere and not an hypocrite Thus conscience is said to bee a witness Rom. 9.1 I say the truth in Christ I lye not my conscience also beâ—ring mee witness in the Holy Ghost to accuse and to excuse Rom 2.15 So it is a judge condemning or acquitting according as a mans state is found to bee So much Heathens have spoken of conscience * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl Comment in Pytha. Carm. Unfeigned willingness to part with and mortify every sin a sure sign of saving grace Now that the Scripture containeth Characters of sincerity and that a man comparing himself by those Characters might certainly know that hee is sincere will bee evidenced by these Scriptures Psal 19.13 Keep back thy servant from presumptuous sins let them not have dominion over mee then mark then shall I bee upright When there is no one known sin but a man is really willing should be mortified and parted with his most beloved sin that is neerest to him which by way of propriety hee may call his own in an especial manner which is the last sin a man parteth with and if there bee any sin which a man is unwilling to part with and will keep a man off from Christ it is his bosome sin his darling and the truth is that if any man keep love any one sin which hee will not let go to close fully with Christ let his profession bee never so great hee is an hypocrite Some men part with Christ for one lust for one sin Luke 18.22 When Jesus heard these things how far he had gone how much he had done hee said unto him yet lackest thou one thing Love to his riches and prizing them more than Christ was his ruine one stab at the heart with a Pen-knife will as certainly kill a man as a thousand wounds with a sword one disease that is mortal will as certainly bring a man to his grave as twenty and one leak in a ship will sink it as more Herod did many things but yet hee would not let go his Herodias Mark 6.17 18 19 20. It is a sure rule that which a man loves most hee will indeavour to keep longest Skin for skin all that a man hath will hee give for his life A man prizeth his right hand much but his head more and therefore to save his head hee will hold up his hand and venture the loss of the one to save the other There may bee many sins a man might love but one especially and hee may bee willing the other should bee pared off to preserve that but when hee is willing to leave all to indulge himself in none no not his darling sin it is a sign of sincerity Consult these Scriptures Psalm 17.1 3 4. Psalm 119.1 2 3 6. Job 1 8. 2.3 31. cap. throughout Now a man may by diligent enquirie finde out his beâ—oved sin A man may know whether hee bee thus willing to part with sin and hee may know and his conscience may bear him witness of his willingness to part with this to have it subdued and that by the grace of God hee doth keep himself from it that it bears not rule nor dominion in his soul Psalm 18.23 I was also upright before him How doth David manifest this by the observation of his heart and waies in this particular for it followeth and I kept my self from mine iniquity There is as much power of God required and strength of grace to make a man part with his beloved sin as all the rest Thus Hezekiah knew his sincerity Isa 38.3 Hee had the testimony of his conscience and was sure of it else how could hee have made his appeal to God Remember now oh Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Likewise a man might certainly know True faith might bee discovered in us that hee hath justifying faith is proved from 2 Cor. 13.5 Examiâ—e your selves whether yee bee in the faith prove your ownselves know yee not your own selves how that Christ is in you except yee bee reprobates Doâ—h God so strictly charge us to know that which cannot bee known that faith here spoken of thâ—t wee must enquire after is a justifying faith appears from the Text. 1. By this Christ dwelleth in us and so not by any other faith 2.
them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
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
Moses In the Mount there will God be seen Gen. 22.14 3. And Lastly * Superata Tellus Sydera donat Boet. Faelix post fata Ad delicias juvat ire periclis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven will pay for all at last Where every Tear shall be wiped off Rev. 21.4 The plesantness and security of the Port will make more than full Amends for the danger and difficulty of the passage And This is That wherein Faith Triumphs as knowing That He that for Christ's sake in obedience to Christ's will in conformity to Christ's Word in aiming at Christ's glory wears the sharpest Crown of Thorns Here shall by Christ have His Temples incircled with the fairest Crown of Glory hereafter As in this life an hundred fold so in the World to come Life Eternal Mark 10.30 How may we cure Distractions in holy Duties Mat. 15.7 8. Ye Hypocrites well did Isaiah prophesie of you saying This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me IN this Chapter you will find a Contest between Christ and the Pharisees about their Traditions and old Customs which they valued above the Commandments of God as it is usual with formal men to love Chains of their own making and to make conscience of a Tradition when yet they can dispense with a Commandment and thereby discovering themselves to be very hypocrites who are more in Externals than in Internals in shew than substance minding the formality rather than the spirit and life of Service to God our Lord confirms his censure by the testimony of the Prophet Isaiah Ye hypocrites c. I shall not stand explaining the words Drawing nigh is a phrase peculiar to Worship especially to Invocation mouth and lips are put for all external Gestures and that bodily exercise which is necessary to the worship of God especially for words But their heart is far from me it chiefly intendeth their habitual averseness from God but may also comprize the wandering and roveing of the mind in duty which is a degree and spece of it of that I shall treat at this time and my Note will be That distraction of thoughts or the removing of the heart from God in Worship is a great sin and degree of hypocrisie The Text speaketh of gross hypocrisie or a zealous pretence of outward Worship without any serious bent of heart towards God but any removal of the heart from him in times necessary to think of him is a degree of it for though distractions in Worship are incident to the people of God yet they are culpable and do so far argue the relicks of hypocrisie in them I shall shew 1. The greatness of the sin 2. The Causes 3. The Remedies First That there is such a sin sad experiences witnesseth vain thoughts intrude importunately upon the soul in every duty in hearing the word we are not free Ezek. 33.31 nor in singing but chiefly they haunt us in Prayer and of all kinds of prayer in mental Prayer when our addresses to God are managed by thoughts alone there we are more easily disturbed words bound the thoughts and the inconvenience of an interruption is more sensible as occasioning a pause in our speech and as in mental Prayer so when we joyn with others to keep time and pace with their words unless the Lord quicken them to an extraordinary liveliness we find it very hard but how great a sin this is is my first task to shew I shall do it 1. By three generall considerations 2. By speaking particularly to the present case First Generally 1. Consider how tender God is of his Worship Lev. 10.3 He hath said That he will be sanctified in all that draw nigh unto him To sanctifie is to set apart from common use Now God will be sanctified that is not treated with as an ordinary person but with special heedfulness of soul and affection becoming so great a Majesty when you think to put him off with any thing you lessen his excellency and greatness and do not sanctifie him or glorifie him as God and therefore God pleadeth his Majesty when they would put a sorry Sacrifice upon him as if every thing were good enough for him Mal. 1.14 Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing for I am a great King saith the Lord of hosts To be sleight in his service argueth mean thoughts of God Eccl. 5.2 Be not rash with thy mouth nor hasty to utter any thing before God for God is in heaven and thou upon earth We forget our distance and by a bold prophaneness are too fellow-like and familiar with God when we are not deeply serious and exact in what we do and say in his presence but only babble over a few impertinent words without attention and affection Certainly God is very sensible of the wrong and contempt we put upon him for he noteth all Heb. 4.13 All things are naked and open to him with whom we have to do And he will not put it up for he telleth us Exod. 20.8 That he will not hold them guiltless that take his Name in vain and he will be as good as his word For the least disorders in Worship have been sorely punished witness the stroke from heaven upon Aarons Sons Lev. 10.2 The breach made upon Uzzah 2 Sam. 6.6 And the havock made of the Bethshemites 1 Sam. 6.19 The diseases that raged at Corinth 1 Cor. 11.30 And though judgments be not so rise and visible now upon our unhallowed approaches to God yet he smiteth us with deadness where he doth not smite us with death for a man is punished otherwise than a boy and judgments are now spiritual which in the Infancy of the Church were temporal and bodily Certainly we have all cause to tremble when we come before the Lord. 2. The more sincere any one is the more he maketh conscience of his thoughts is more observant of them and more troubled about them Isa 55.7 Let the unrighteous man forsake his thoughts then he beginneth to be serious and to have a conscience indeed when his thoughts trouble him So David Psal 119.113 I hate vain thoughts but thy Law do I love We think thoughts are free and subject to no Tribunal if there be any errour in them we think it is a very venial one they betray us to no shame in the world and therefore we let them go without dislike and remorse But a child of God cannot pass over the matter so he knoweth that thoughts are the immediate births of the soul and do much discover the temper of it that there Actions begin and if vain thoughts be suffered to lodge in him he will soon fall into further mischief and therefore he considereth what he thinketh as well as what he speaketh and doth and if at all times especially in Worship where the workings of the inward man are
only the World but also Sathan and your own flesh the worst and strongest enemy of all you must carefully lay hold on every lock of opprotunity and expeditiously improve the same 3. Disturbing Sloth is when a person doth intend and endeavour to walk in Gods way but Sloth as rust hinders the wheels of his Soul from coming to and running in the way of God The Torpedo if it touch but any part of the angle that a man holds in his hand Plin. nat hist lib. 32. cap. 1. corpus torpescere facit it benums and stupifies all the members that they cannot stir or strive Such malignant influence hath Sloth upon the Soul the chariots of Saints Souls should drive as Jehu's heartily and furiously 2 Kings 9.20 and not as Pharaoh's chariots heavily and faintly Exod. 14.25 all the agility of the Soul and all the ability of the body are required in Gods way and about Gods work whatsoever comes short of this is Sloth as whatsoever comes short of Virtue is Vice 2. Activity in duty is a victorious conquest over the Great Goliah Sloth and riding triumph in the way work and worship of God activity is a David's dancing before the Ark with all his might there are three things which concur and contribute to complete this activity in duty 1. Tota anìmà intentio Bas in reg 2. Inexplebilis cupiditas agendi Brev. resp 259. 3. Assiduitas in actione 1. A streining and stretching of the soul to the utmost peg and highest pin a putting of it upon the tenter-hooks in service 2. An unsatiable and unsatisfiable desire or longing for the effecting and accomplishing of a duty 3. A constant and continual waiting and working until the duty be perfected these three were exactly in Archimedes the Geometrician he was drawing his Mathematical lines when Marcellus entred the gates of Syracuse yea when the Souldiers entred his Study that he never minded them there was the intention of his mind when the Souldiers pul'd him by the sleeve he cries out let me alone to finish my Scheme there was his inexpleble desire of perfecting it when the Souldiers drew their swords to run him thorow he yet plyed his businesse there was his assiduity in his action here was Hoc age indeed Oh what a shame would it be for us Christians if a Heathen in his way should outgo and outdo us in Gods way I shall commend two Texts of Scripture to you which do most lively obumbrate tepidity and fervidity Rom. 12.11 12. Not slothful in businesse fervent in spirit serving the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In festinatione non lenti here festina lentè is out of doors We must flie as upon the wings of the wind our heart must be like the Primum Mobile to wheel and whirl us about with a most rapid motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assidue operam navaâ—â—s fervent in spirit boyling or burning hot all on fire and flame serving the Lord continuing instant in Prayer strenuously and stedfastly wrastling with God as Jacob did who as a Prince had power with God Hos 12.3 this is that Ultimum virium which is expected and only respected of God God accounts nothing else Prayer but this Isa 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee Ea fide fiduâ—ia ut Dei manus teneat A Lap. in Loc. i. e. with that Faith and fortitude to hold Gods hands as Moses Jacob and others did the Cock is a rare Emblem of this activity who raises and rowses himself claps his wings and then crows with all his might Heb. 6.11 12. We desire that every one of you do shew the same diligence vers 12. That you be not slothful not of a slow pace to want fire yea and feet too that not run in Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non curro Segnis quasi se ignis sine igne Non amo nimium diligentes was the saying of a Heathen but God will never say so because we can never be too diligent and devout in his service and surely if Jacob did serve Laban toto conatu Gen. 31.6 with all my power have I served your Father then much more should we with all our industry and endeavour serve our Father Thy way by way of Emphasis in opposition to and exaltation of above all other waies There is a fourfold way 1. Via Mundi the way of the World and that is spinosa thorny 2. Via Carnis the way of the Flesh and that is insidiosa treacherous 3. Via Satanae the way of the Devil and that is tenebricosa darksome 4. Via Domini the way of God and that is gratiosa gracious This way is twofold 1. Via velata a concealed way and that is of his Privy Counsels 2. Via revelata a revealed way and that is of his publick Commands 1. Via beneplaciti of his Privy Counsels Rom. 11.33 How unsearchable are his Judgments and his waies past finding out He that shall go about to seek and search for that way must return a Non est inventa and shall prove himself a true Ignoramus ver 34. For who hath known the mind of the Lord And who hath been his Counsellor the best of mortals were never honoured with that title to be one of Gods Privy Councellors 2. Via signi of his publick and common road of Commandments Psal 119.1 Blessed are the undefiled in the way Who walk in the way of the Lord v. 27. Make me to understand the way of thy Precepts Isa 2.3 He will teach Sions Scholars of his waies and they will walk in his paths Isa 30.21 Thine ears shall hear a voice behind thee saying this is the way walk ye in it We must not be so impudent as to desire to walk in the way of his Privy Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial 1 nor so imprudent as not to walk in the waies of his publick Commands The secret things belong to the Lord our God But those things which are revealed belong to us and to our children for ever that they may do all the works of this Law Deut. 29.29 Having thus planed my way to the Text or rather explained the way in my Text I proceed to the deduction of a Corollary or Conclusion from the words which is the second thing I premised and promised Every Saint is very apt to be a slug in the way and work of God Doct. Quicken me saies one of the chiefest and choicest of Saints in thy way and it is as much as if he should say in plain terms Ah Lord I am a dull Jade and have often need of thy Spur thy Spirit This Prayer of David seems proof enough to this point but if you desire farther confirmation I shall produce an argument instar omnium that none shall dare to deny nor be able to
inward enlargements that he comes off from his knees with a vicimus vicimus When he shall go to Worms to own the truth of Christ though all the tiles upon the houses were devils Of these Prayers and Practices and such like we may say as Protogenes of a curious Line none but Apelles could draw this none but the Spirit of God could enlarge and enable to do this 3. When we feel and find our hearts after duty silled and fraighted with spiritual joyes and heavenly comforts when our soul is like a Merchants ship returned from the Indies loaden as deep as it can swim with all variety of Spices and precious Commodities When we have such inward ravishings that our heart is a little Heaven fill'd up to the brim with joy as our Saviour prayed for us Joh. 15.11 Enjoying that joy unspeakable and full of glory 1 Pet. 1.8 Heaven antidated or Heaven before-hand when we have that joy which is the earnest of Gods love 1 Cor. 2.9 10. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared in this life for them that love him but God hath revealed them to us by his Spirit This joy is not only the fulfilling of Christs Prayer but also the fruit of the Spirit Gal. 5.22 When the King had brought his Spouse into his Bride-chamber after her prayer he ravishes her heart with joy Cant. 1.4 When David had been at Prayer Lord lift thou up the light of thy Countenance upon me Then comes that rapture Thou hast put gladness in my heart more than in the time that their Corn and Wine and Oyl encreased Psal 4.6 7. When we have greater joy after duty than Worldlings have after Harvest which is their greatest joy gaudium messis is messis gaudiu The joy of their harvest is all the harvest of their joy which this Worlds Earth-worms are likely to enjoy Luk. 16.25 Son remember that thou in thy life-time receivedst thy good things saies Abraham to Dives 4. When our activity in duty is constant like the motion of the fire in its Orb which Philosophers tell us is perpetual My soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 The Spirit dwels in us as his Temple 1 Cor. 6.19 The body is the Temple the Soul the Late the Affections the Strings the Holy Ghost the Musician who in all our duties makes melody in our hearts Eph. 5.19 Where the Ship is alway sayling the Wind is alway blowing and we are sure that sayling comes from the Wind if the Wind lies still the Ship lies still is becalmed 1 Cor. 3.17 Where the Spirit of the Lord is there is liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom and liberty are opposed to three things 1. Necessity 2. Co-action 3. Restraint Now the Spirit of God sets our heels ut aiunt our hearts at liberty not only from necessity co-action but also restraint Setting at liberty is freeing us from imprisonment and giving freedom to go whither we will The Spirit admits us to that liberty which is 1. The purchase of Christ Gal. 5.1 2. The Priviledge of our filiation Rom. 8.21 Per nomen libertatis non tantum intelligo a peccati carnis servitute manumissionem Sed etiam fiduciam quam concipimus ex adoptionis nostrae testimonio convenit cum Rom. 8.15 Calv. in 2 Cor. 3.7 The glorious liberty of the Sons of God The Spirit makes us act as it self Nescit tarda molimina spiritus sancti gratia Ambr. 2 Cor. 3.6 The Spirit quickneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes lively Rom. 8.2 As the Spirit of life frees us from the law of sin and death so from the Law of sloth and deadness Object But some poor soul cries out Woe is me I am undone I find none of this Spirit in me I am none of those fixed Stars about the Aequinoctial that move many Millions in an hour but a slow-paced Planet that finishes not his course in many years whose motion is so dull that not discernable Sure I am cast out of the firmament of Gods favour and shall be a wandring Star to whom is reserved the blackness of darkness for ever Jude v. 13. Answ It is the misery of Ministers that they cannot speak of the experimental sublimities of some but others are presently desponding and despairing I would not for a world quench the smoaking flax or break the bruised reed Mat. 12.20 Yea I would with all my soul put the lambs in my bosome which cannot go or but slowly and gently lead them that are with young Isa 40.11 I speak this to them that are upon the staves of Jacobs Ladder in their ascending to heaven to be a loadstone to draw them up not a milstone to drag them down But to answer more appositely 1. I intend it in opposition to them who live in a course of sin yet now and then in a duty do feel a flâ—sh of joy and thereupon presume of their good estate and not to those who with Zachary and Elizabeth walk in all the Commandments and Ordinances of God blameless Luk. 1.7 and yet do not obtain this constant favour 2. I lay it down a positâ—ve sign and inclusivè that those and all those that have constant activities though differing for the altitudes and degrees may be certain of the Spirit as those that have Trade winds from Port to Port may be sure they sail by the wind or as those thâ—t have the Organ medium and object rightly disposed may be sure they see Bellarmine tells a story of an old man that alwaies arose from duty with these words Claudimini oculi mei claudiminiâ— nihil enim pulchrius jamâ— videbitis Be you shut O my eyes be shut for I shall never behold any fairer Object than Gods face which I have now beheld But not a negative sign exclusivè as if those that repent of sin meditate on the Promises poure out Prayers walk with God wait on Ordinâ—nces who have it not were cast-awaies I am confident many that lye wind-bound in the harbour shall in due time get to the Haven 3. There are four things belong to a Christian 1. A habit 2. An Act. 3. Degrees of that Act. 4. Sense of all these He may have the three first and yet want the sense of them A ship may sail and yet the Mariner not sensible of it 4. There is no Rule but hath some Exception no Experience in one Believers heart but a contrary Experience may be found in anothers Various are the workings of Gods Spirit in the heart he blows when where how he pleases Joh. 3.8 He is called seven spirits Rev. 1.4 because of his various influences He doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow in a duty if the ship be ready but to shew he is agens liberrimum he will sometime suspend his Act and leave the common Road. To conclude this take this counsel Stay
signifieth a kind of brutish feeding themselves without fear as it is Jude 12. but here in the Text the words runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they are expressed by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a copulative Camerarius observes haec ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petita magis notant arguunt hominum temporis illius securitatem so that the vehemency and eagernesse and intention of their spirits in the things they were imployed in is hereby noted They were very busie their hearts and heads and hands all taken up in eating drinking buying selling c. the actions named and the comforts which they were injoying those naturall and civil imployments in which they were ingaged all good and lawfull in themselves but they were not well imployed in them the use of those things was lawfull but they did sinfully use them for there is in all these actions a narrow way and a broad way Matth 21.13 14. the narrow way which is bounded and limited and under a rule as to the end 1 Cor. 10.31 viz. the glory of God and also to the circumstances this there be but few that find it But the broad way which is without bounds and limits this is the common road which most walk in Thus farre but no further saith God the will of God is the boundary of the narrow way but lust knoweth no bounds and will not be prescribed to The very Heathens looked at their common actions as under bounds they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gelli Noctes Act. l. 7. c. 19. Anton. Pig l. 4. § 3. but the difficulty lies in observing the just limits in the use of lawfull things and therefore one said well Licitis perimus omnes c. ruin usually ariseth from the use of lawfull things there being most danger where it is least suspected In all our comforts there is a forbidden fruit which seemeth sair and tasteth sweet but which must not be touched The Observations may be these 1. That all our actions naturall in eating c. and civill in buying and selling c. come under a rule This is implyed else the Lord would not have brought those great judgments on them barely for their eating c. had they not in those imployments transgressed a rule 2. Such are usually the miscarriages of men in the use of lawfull things that they are the procuring causes of the most dreadfull judgments For we see that the Lord makes mention of these very things lawfull in themselves as the causes of the floud on the world and fire on Sodom 3 The Lord puts great weight and stresse on those very things which we take but little or no notice of The old world and Sodom little thought they should come to so severe a reckoning for their eating and drinking c. To bring things to an issue as to the case concerning our danger of sin and miscarriage in lawfull things I shall 1. inquire When lawfull things become sin to us 2. How we may judg of our hearts and selves and discern their miscarriage and sin in the pursuing injoyment and use of lawfull things 3. What are the sins that attend the immoderate and inordinate use of lawfull things As to the first I answer When lawfull comforts which are given us for helps become hinderances in our way to Heaven then they become sin to us When we by our abusive cleaving to the creature by our inordinate affection to it by our exorbitant disorderly pursuing of it doe abuse our helps they become hinderances to us and as it was said of Gideons Ephod Judg. 8.27 He made an Ephod which when it became an Idol became a snare When lawfull comforts are immoderately and passionately desired pursued enjoyed then they become an Idol and a beloved or at least they become beloved so far as to carry it from Christ from duty Now when any thing becomes an Idol in the heart so as that the soul begins to bow before it and yeild obedience to it then it becomes an Idol and what is an Idol in the heart is a stumbling block of iniquity in our life Ezek. 14.4 it is a stumbling block an hinderance in our way such Idols in the heart usually prove great offences and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling blocks and occasions of falling the first signifies a stumbling block to keep one off from duty such an offence Peter was to Christ Matth. 16.23 He would have hindred him in that great work which He had to do The second signifies a galltrapp which will vex and trouble one in duty so that when our comforts become Idols images of jealousie in our hearts then they are stumbling blocks and so obstacles in our way to Heaven Again when our lawfull comforts by our dotage become beloveds or greatly passionately beloved then they become hinderances when your hearts inflame themselves with your comforts as the Lord speaks of them Isa 57.5 They inflamed themselves with their Idols when the heart doth inordinately love creature comforts they are then turned into lusts so that of lawfull comforts they are made unlawfull lusts 1 Ioh 2.15 16. the things of the world or the profits pleasures honours which usually mens hearts and thoughts are taken up withall are good and lawfull things in themselves but being abused they are called the lusts of the flesh the lust of the eye c. The Holy Ghost puts the lust that is within us to expresse the profits pleasures and honours of the world which are without us So that the good things of this life by our inordinate love to them being abused the very nature and property of â—he things are altâ—red for instead of proving good helps to us when lawfully loved and used become lusts that hinder us for they fight against our souls 2 Pet. 2.11 and members of the old man and weapons in his hand to fight against God they become one with old Adam in us and therefore Col. 3.5 we are bid to mortifie our earthly members he doth not say mortifie your lusts but members they being all one and make up together body of sin one old man as it is called Eph. 4.22 Now it is certain that the old man in us the body of sin is an enemy and a hinderance to us in our way to Heaven In this case those foul sins of Idolatry and adultery are committed with the creature in both which sins the heart is stolen away from God drawn away from the proper object The Apostle useth that expression Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away by lust or some object in an unlawfull conjunction with the heart then the heart comes to be gâ—ued to it as God speaks Hos 4.17 They are joyned to Idols fixed to them so that as in Idolatry the heart is joyned to and fixed to the Idol so as that it will not easily part with it as it is Ier. 2.10 Has
mans end be to stop the mouth of natural conscience onely or onely to avoid danger and wrath to come These may be the works of a Saint but yet the ends of an hypocrite And omnis actio nisi modificata à fine suas quas avertere amittit laudes Balaam spake religiously multiplied Altars and Sacrifices but his end was not God but the wages of iniquity Jehu destroyed Ahabs house executed vengeance Gods judgements against that wicked Family resolutely and throughly destroyed Baal c. but his ends were carnal the establishment of the Kingdome to him and his Family Ahab and the Ninivites fasted in sackcloath but it was meerly to avoid the judgement threatned Hos 7.14 The Israelites cried and prayed but they did but howl for corn and wine The Jews in Captivity fasted but did you at all fast to me even to to me saith the Lord. It seems men may pray Zach. 7.5 and yet not cry to the Lord fast and yet not to the Lord. It is the end dignifies or debaseth the action rectifies or adulterates it Look to your ends if you would not be hypocrites If your end be less than God his glory and pleasing of him You are but empty Vines and bring forth fruit to your selves Simplicity in ones ends accompany sincerity in the actions Hos 10.1 2 Cor. 1.12 when not fleshly wisdome but the grace of God carries and governs the action then we may have rejoycing else all may be in hypocrisie Sign 5 5. If thou canst not bring thy heart to suffer for the Name of Christ when thou hast a good Cause and a good Call and amongst the good people of God though thou hear the word and receivest it with joy Mat. 13.21 for a time yet when perscoution ariseth because of the Word by and by thou art offended if there be no more deep rooting of it in thee Luk. 8.13 but in temptation thou fall away it is apparent thy heart is but stony ground and thou art leavened with hypocrisie If your faith cannot bear the trial if it be not furnace faith tryed faith it is not precious faith it is but common faith counterfeit faith it will not be found to praise honour and glory at the appearance of Jesus Christ 1 Pet. 1.7 nay if thou canst not in some cases choose to suffer afflicton with the people of God rather than enjoy the pleasures of sin for a season and esteem the reproach of Christ greater riches than the treasures of Egypt Heb. 11.25 26 27. It is apparent thy faith and thy heart is not right thou hast not a thorough respect to the recompence of reward thou dost not see him that is invisible Mat. 16.24 That man that cannot will not deny himself take up his cross and follow Christ he is not a true Disciple of Christ and in the end will finde that in saving his life he hath lost it Sathan and Antichrist must be overcome by the blood of the Lamb Rev. 12.11 and by the word of the testimony and by not loving our lives to the death c. and he that will not suffer with Christ shall not reign with Christ and if tribulation occasion men to go out from us Rom. 8.17 it is because they were not of us for if they had been of us 1 Joh. 2.19 they would no doubt have continued with us Tribulation is the touchstone it will distinguish sincerity from hypocrisie 1 Cor. 13. and though it is true a hypocrite may sometime suffer yet he that will never suffer must be an hypocrite Rom. 8.17 if we suffer not with him we shall not reign with him 6. If thou imbracest and favourest any iniquity in thy heart if there Sign 6 be any corrupt lust or ungodly way that thou art so wedded to Psal 66.18 that thou canst not wilt not be divorced from but huggest it in thy bosome hidest it pleadest for it though it seem never so harmless and tolerable yet if it be against Gods Law though thou makest many prayers with the Jews and performest many services Isa 1.16 17 18 and doest many things with Herod and hast many glorious and gracious expressions with Baalam yet thou art in the gall of bitterness Mark 6. and bond of iniquity Thy heart is a divided heart Hos 10.2 Jam. 1.6.7 thou art a double unstable person thy prayers will not be regarded and all thy services will be rejected by the All-seeing jealous God before whom all things are open and naked and with whom thou hast to do Heb. 4.13 because if thou regardest iniquity in thy heart the rise and root of all thy duties and performances is but the leaven of the Pharisees which is hypocrisie Me thinks beloved this should startle us and I wish it may if any of you should be prickt at the heart and tremble at this word of God and ask me what shall we do that we may acquit our selves from this leaven of hypocrisie and be saved from the wrath it exposeth us to I should answer 1. Strive to enter in at the strait gate for many will seek Luk. 13.24 but shall not be able that is be very serious and throughly resolved and industrious in a case of this weight and concernment Be diligent that you may be found of him in peace 2 Pet. 3.14 Deut. 32.46 47 Set your heart to these things for it is not a vain thing for you because it is your life c. It is so weighty a business that it is work enough for all your life and it will be your life of consolation from which will flow peace and joy and assurance Make but this out clearly that thou art no hypocrite that hypocrisie is not predominant in thee but that in simplicity and sincerity of heart thou hast thy conversation not with carnal wisdome thou hast then occasion of much rejoycing 2 Cor. 1.12 but if thou art negligent in this thy doubts and fears will hang upon and keep thee low to thy dying day nay it were well if that were all for to be negligent in this business is as good as to do nothing for it is to do nothing to purpose and that is to have all thy work undone and to be undone thy self for ever Most hypocrites did seek to enter in Baalam Herod the five foolish Virgins had they strove they had entred in at the strait Gate Wishings and wouldings and sloathfull desires to heaven will not place you out of danger of hypocrisie for very hypocrites have done as much but striving indeed setting your whole heart to it being very diligent to purge out this leaven Phil. 2.12 working out your salvation with fear and trembling giving all diligence to make your calling and election sure this will place you out of danger 2 Pet. 1.10 11 and give you an abundant entrance into the Kingdome of our Lord. If ever