set up some kind of service to him performed by a base sort of Priests they feared the Lord and served their own Gods thinking it was safest to please all 2 Kings 17. 25 32 33. Affliction maketh bad men likest to the good § 80. 5. Good education and company may do very much It may help them to much knowledge and make them professors of strict Religion and constant companions with those that fear sin and avoid it and therefore they must needs go far then as Ioash did all the dayes of Iehojada 2 Chron. 24. 2. As plants and fruits change with the soil by transplantation and as the Climate maketh some Blâ—â—kmoors and some White so education and converse have so great a power on the mind that they come next to grace and are oft the means of it § 81. 6. And God giveth to many internally some grace of the Spirit which is not proper to them that are saved but commâ—n or preparatory only And this may make much resistance against sin though it do not mortifie it One that should live but under the convictions that Iudâ—s had when he hang'd himself I warrant him would have strivings and combats against sin in him though he were unsanctified § 82. 7. Yea the interest and power of one sin may resist another As covetousness may make much resistance against sensuality and pride of life and pride may resist all disgraceful sin § 83. Tempt 8. But saith the Tempter it is not unpardoned sin because thou art sorry and dost repent Tempt 8. for it when thou hast committed it and all sin is pardoned that is repented of § 84. Direct 8. All the foresaid causes which may make some resistance of sin in the ungodly may Direct 8. cause also some sorrow and repenting in them There is repenting and sorrow for sin in Hell All men repent and are sorry at last but few repent so as to be pardoned and saved When a sinner hath had all the sweetness out of sin that it can yield him and seeth that its all gone and the sting is left behind no marvel if he repent I think there is scarce any Drunkard or Whoremonger or Glutton that is not a flat Infidel but he repenteth of the sin that 's past because he hath had all out of it that it can yield him and there is nothing left of it that 's lovely But yet he goeth on still which sheweth that his Repentance was unsound True Repentance is a through change of the heart and life a turning from sin to a holy life and such a sorrow for what is past as would not let you do it if it were to do again If you truly Repent you would not do so again if you had all the same temptations § 85. Tempt 9. But saith the Tempter it is but one sin and the rest of thy life is good and blameless Tempt 9. and God judgeth by the greater part of thy life whether the evil or the good be most § 86. Direct 9. If a man be a Murderer or a Traytor will you excuse him because the rest of his Direct 9. life is good and it is but one sin that he is charged with One sort of poyson may kill a man and one stab at the heart though all his body else be whole you may surfeit on one dish One leak may sink a Ship Jam. 2. 10. Whosoever shall keep the whole Law and yet offend in one point is guilty of all Sâ—e Ezek. 18. 10 11. Indeed God doth judge by the bent of thy heart and the main drift and endeavour of thy life But canst thou say that the bent of thy heart and the main endeavour of thy life is for God and Heaven and Holiness No if it were thou wert Regenerate and this would not let thee live in any one beloved chosen wilful sin The bent of a mans heart and life may be sinful earthly fleshly though it run but in the channel of one way of gross sinning As a man may be covetous that hath but one Trade and a Whoremonger that hath but one Whore and an Idolater that hath but one Idol If thou lovedst God better thou wouldst let go thy sin And if thou love any one sin better than God the whole bent of thy heart and life is wicked For it is not set upon God and Heaven and therefore is ungodly § 87. Tempt 10. But saith the Tempter it is not reigning unpardoned sin because thou believest in Tempt 10. Iesus Christ And all that Believe are pardoned and justified from all their sins § 89. Direct 10. He that savingly believeth in Christ doth take him entirely for his Saviour and Direct 10. Governour and giveth up himself to be saved sanctified and ruled by him As Trusting your Physicion implyeth that you take his Medicines and follow his advice and so trust him and not that you trust to be cured while you disobey him by bare trusting so is it as to your faith and trust in Christ It is a belief or trust that he will save all those that are ruled by him in order to salvation He is See more of Temptations Chap. 3. Dir. 9. the author of eternal salvation to all them that obey him Heb. 5. 9. If you believe in Christ you believe Christ And if you believe Christ you believe that except a man be converted and born again he cannot enter into the Kingdom of Heaven John 3. 3 5. Matth. 18. 3. and that he that is in Christ is a new creature old things are past away and all is become new 2 Cor. 5. 17. And that without holiness none shall see God Heb. 12. 14. And that no fornicator effeminate thieves covetous drunkards revilers extortioners murderers lyars shall enter into or have any inheritance in the Kingdom of Christ 1 Cor. 6. 9 10. Ephes. 5. 4 5 6. Rev. 21. 27. 22. 14 15. If you believe Christ you must believe that you cannot be saved unless you be converted It is the Devil and not Christ that telleth you you may be pardoned and saved in an unholy unregenerate state And it 's sad that men should believe the Devil and call this a Believing in Christ and think to be saved for so believing as if false faith and presumption pleased God Christ will not save men for believing a lye and believing the Father of lyes before him Nor will he save all that are confident they shall be saved If you think you have any part in Christ remember Rom. 8. 9. If any man have not the Spirit of Christ the same is none of his CHAP. II. I have siâ—ce written a Book on this subject to which I refer the Reader for fulâ—er Direction Directions to young Christians or Beginners in Religion for their establishment and safe proceeding BEfore I come to the Common Directions for the Exercise of Grace and walking with God containing the common duties of Christianity I shall
all true Worshippers in the world 16. Yea it will tempt men at last to be weary of their own Religion because they will find it an unsatisfactory uncomfortable tiresome thing to do their own superstitious work 17. And they will tempt all that they draw into this opinion to be weary of Religion also And truly had not Gods part which is wise and good and pleasant prevailed against the hurtfulness of mens superstition which is foolish bad and unpleasant Religion had ere this been cast off as a wearisome distracting thing or which is as bad been used but to delude men 18. Yea it will tempt men at last to Infidelity For Satan will quickly teach them to argue that if Scripture be a perfect particular Rule for forty things that were never there then it is defective and is not of God but an undertaking of that which is not performed and therefore is but a deceit 19. And the notoriousness and ridiculousness of this error will tempt the prophane to make Religious people a scorn 2o Lastly And Rulers will be tempted in Church and State to take such persons for intolerable 〈…〉 cieties and such whose principles are inconsistent with Government And no thanks to this 〈◊〉 if they be not tempted to dislike the Scripture it self and instead of it to fly to the Papists Traditions and the Churches Legislative Soveraignty or worse But here also remember that I charge none with all this but those before described Quest. 136. How shall we know what parts of Scripture Precept or Example were intended for universal constant obligations and what were but for the time and persons that they were then directed to Answ. IT is not to be denyed but some things in Scripture even in the New Testament are not Laws much less universal and perpetual And the difference is to be found in the Scripture it self As 1. All that is certainly of universal and perpetual obligation which is but a Transcript of the Universal and perpetual Law of Nature 2. And all that which hath the express Characters of Universality and Perpetuity upon it And such are all the substantial parts of the Gospel As Except ye Repent ye shall all perish Luke 13. 3 5. Except a man be born again he cannot enter into the Kingdom of Heaven John 3. 3 5. He that believeth in him shall not perish but have everlasting life John 3. 16. He that believeth and is baptized shall be saved and he that believeth not shall be damned Mark 16. 16. Without Holiness none shall see God Heb. 12. 14. Go preach the Gospel to all Nations baptizing them c. teaching them to observe all things that I have commanded you Matth. 28. 19 20. Abundance such Texts have the express Characters of Universality and Perpetuity which many call Morality 3. And with these we may number those which were given to all the Churches with commands to keep them and propagate them to posterity 4. And those that have a plain and necessary connexion to these before mentioned 5. And those which plainly have a full parity of reason with them And where it is evident that the Command was given to those particular times and persons upon no reasons proper to them alone but such as were common to all others I deny not but as Amesius noteth after others many ceremonial and temporary Laws are urged when they are made with natural and perpetual motives But the reasons of making them were narrower what ever the reasons of obeying them may be On the other side Narrow and temporary precepts and examples 1. Are void of all these foresaid characters 2. They are about Materials of temporary use 3. Or they are but the ordering of such customes as were there before and were proper to those Countreys 4. And many speeches are plainly appropriated to the time and persons 5. And many actions were manifestly occasional without any intimation of reason or purpose of obliging others to imitation For instance 1. Christs preaching sometimes on a Mountain sometimes in a Ship sometimes in a House and sometimes in the Synagogues doth shew that all these are lawful in season on the like occasion But he purposed not to oblige men to any one of them alone 2. So Christs giving the Sacrament of his Body and Blood in an upper room in a private house after Supper to none but Ministers and none but his family and but to twelve and on the fifth day of the Week only and in the gesture of a decumbent leaning sitting all these are plainly occasional and not intended as obliging to imitation For that which he made a Law of he separated in his speeches and commanded them to do it in remembrance of him till his coming And Paul expoundeth the distinction 1 Cor. 11. in his practice So the promise of the Spirit of Revelation and Miracles is expounded by the event as the feal of the Gospel and Scripture proper to those times in the main So the primitive Christians selling their estates and distributing to the poor or laying it down at the Apostles feet was plainly appropriated to that time or the like occasions by the Reason of it which was suddenly to shew the world what the belief of Heaven through the promises of Christ could make them all and how much their Love was to Christ and one another and how little to the world And also by the cessation of it when the persecutions abated and the Churches came to any setlement Yea and at first it was not a thing commanded to all but only voluntarily done So the womens Vail and the custome of kissing each other as a token of Love and mens not wearing long hair were the customes of the Countrey there ordered and improved by the Apostles about sacred things but not introduced into other Countreys that had no such custome So also Anointing was in thâ—se Countreys taken for salubrious and refreshing to the body and a ceremony of initiation into places of great honour Whereupon it was used about the sick and Gods giving the gift of healing in those times was frequently conjunct with this means So that hence the anointing of the sick came up and the antient Christians turned it into an initiating Ceremony because we are Kings and Priests to God Now these occasions extend not to those Countreys where Anointing neither was of such use or value or signification So also Pauls becoming a Jew to the Jews and being shaved and purifying himself and circumcising Timothy are evidently temporary complyances in a thing then lawful for the avoiding of offence and for the furtherance of the Gospel and no obligatory perpetual Law to us And so most Divines think the eating of things strangled and blood were forbidden for a time to them only that conversed with the Jews Acts 15. Though Beckman have many Reasons for the perpetuity not contemptible So the Office of Deaconesses and some think of Deacons seemeth to be fitted to that time and
more for Heaven or Earth And therefore that thou art capable of self-judging in this case Perhaps you will say that while I am directing you to be Holy I suppose you to be Holy first For all this seemeth to go far towards it But I must profess that I see not any thing in all these suppositions but what I may suppose to be in a Heathen And that I think all this is but supposing thee to have the use of thy Reason in the points in hand Speak freely Is there any one of all these points that thou canst or darest deny I think there is not And therefore if Heathens and wicked men deny them in their practise that doth but shew that sin doth bruitifie them and that as men asleep or in a crowd of business they have not the use of the Reason which they possess in the matters which their minds are turned from § 21. 18. Yea one thing more I think I may suppose in all or most that will read this Book 18. That most among us profess to believe in Christ and confess the Gospel to be true c. that you take on you also to believe in Iesus Christ and in the Holy Ghost the Sanctifier and that the Scriptures are the Word of God And if you do so indeed I may then hope that my work is in a manner done before I begin it But if you do it but opinionatively and uneffectually yet God and man may plead with you the truths which you profess § 22. Having told you what I presuppose in you I proceed now to the Directions But I again intreat and charge thee Reader as thou lovest thy soul and wouldst not be condemned for Hypocrisie and sloth that thou dost not refuse to put in practise what is taught thee and shew thereby that Abâ—â—nt omâ—ia â—â—d oâ—ta sunt Câ—â— in Cat. Maj. Dii immortales sparserunt animos iâ— corpora humana ut essâ—nt qui terras tuerentur quique coelestem ordinem contemplantes imitarentur eum vitae â—odo atque Constantia Câ—c in Cato majore Ex terrâ sunt homines non ut iâ—colae habitatores sed quasi spectatores superarum rerum atque 〈…〉 tium quâ—â—um spâ—ctacuâ—um ad nullum aliud genus animantium pertinet Cicero 2. de Nat. Deor. Sic habeto te non esse mortalem sed 〈…〉 us hoc Idem Somn. Scip. Cum natura caeteras animantes abjecisset ad pastum solum hominâ—m erexit ad coeli quasi cognationis doâ—â—ciâ—iique pristini conspectum excâ—tavit tum speciem ita formavit oris ut in ea penitus reconditos mores effingeret Cic. 1. de Legib. Nisi Deus 〈◊〉 tâ— coâ—poris custodiis liberaverit ad coelum aditus patere non potest Cicero Somn. Scip. Animi omnium sunt immortales sed bonorum diâ—iâ—i Cic. 2. de â—egib Boaorum mentes mihi divinae atque aeternae videntur ex hominum vita ad deorum religionem sanctimoniamque migrare Idem Animus est ingeneâ—atus à Deo ex quo vere vel agnatio nobis cum coelestibus vel genus vel stirps appellaâ—i potest Idem 1. de Leg. whatever thou pretendest thou are not willing to do thy part for thy own salvation no not in the most reasonable necessary things Direction 1. IF thou be truly willing to be sanctified and a child of God Remain not in a state of Ignorance Direct 1. but do thy best to come into the light and understand the Word of God in the matters of salvation § 1. If knowledge be unnecessary why have we Understanding And wherein doth a man excell Qui seipsâ—m cognoverit cogno â—â—t in sâ— omnia Deum ad cujus imaâ—iâ—â—â—â— factus est M 〈…〉 d on câ—jus si â—ula 〈…〉 n geâ—it 〈…〉 as omnes cum quibus symboâ—â—m habet Paul Scaligeâ— Thes. p. 72â— a Beast If any knowledge at all be necessary certainly it must be the knowledge of the greatest and most necessary things And nothing is so great and necessary as to Obey thy Maker and to save thy soul. Knowledge is to be valued according to its Usefulness If it be a matter of as great concernment to know how to do your worldly business and to trade and gather worldly wealth and to understand the Laws and to maintain your honour as it is to know how to be reconciled unto God to be pardoned and justified to please your Creator to prepare in time for death and judgement and an endless life then let worldly wisdom have the preheminence But if all earthly things be dreams and shadows and valuable only as they serve us in the way to Heaven then surely the Heavenly Wisdom is the best Alas how far is that man from being wise that is acquainted with all the punctilio's of the Law that is excellent in the knowledge of all the Languages Sciences and Arts and yet knoweth not how to Live to God to mortifie the flesh to conquer sin to deny himself nor to answer in Judgement for his fleshly life nor to escape damnation As far is such a Learned man from being wise as he is from being happy § 2. Two sorts among us do quietly live in damning ignorance First Abundance of poor people who think they may continue in it because they were bred in it and that because they are not Book-learned therefore they need not learn how to be saved and because their Parents neglected to teach them when they were young therefore they may neglect themselves ever after and need not learn the things they were made for Alas Sirs What have you your lives your time and Reason for Do you think it is only to know how to do your worldly business Or is it to prepare for a better world It is better that you knew not how to eat or drink or speak or go or dress your selves than that you know not the will of God and the way to your salvation Hear what the Holy Ghost saith 2 Cor. 4. 3 4. But if our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Darkness is unsafe and full of fears the Light is safe and comfortable A man in ignorance is never like to hit his way Nor can he know whether he be in or out nor what enemy or danger he is near It is the Devil that is the Prince of Darkness and his Kingdom is a Kingdom of darkness and his works are works of darkness See Ephes. 6. 12. Col. 1. 13. 1 Iohn 2. 11. Luke 11. 34 35. Grace turneth men from darkness to light Acts 26. 18. and causeth them to cast off the works of darkness Rom. 13. 12. Because we are the children of light and of the day and not of darkness or of night 1
that man is made for another life and for such works which he is utterly unfit for till Grace have changed and renewed him as it doth by many before your eyes § 6. Tempt 3. But saith the Tempter if supernatural grace be necessary yet it may be born in you Tempt 3. Infants have no sin Christ saith Of such is the Kingdom of God Abraham is your Father yea God John 8. 39. 41. You are born of Christian Parents § 7. Direct 3. See the full proof of Original Sin in all Infants in my Treatise of the Divine Life Direct 3. Part. 1. Chap. 11. 12. Grace may indeed be put betimes into Nature but comes not by nature Except you be born again you cannot enter into the Kingdom of God John 3. 3. 5. If any man be in Christ Rom. 8. 9. 16. Rom. 9. 8. Eph. 2. 3. he is a new creature old things are past away behold all things are become new 2 Cor. 5. 17. But how vain is it for him to boast that he was born holy who finds himself at the present unholy Shew that you have a holy heavenly heart and life and then you are happy when ever it was wrought § 8. Tempt 4. But saith the Tempter Baptism is the laver of Regeneration You are Baptized and Tempt 4. therefore you are Regenerated The Ancients taught that all sins were washt away in Baptism and Grace conferred § 9. Direct 4. Answ. The Ancients by Baptism meant the Internal and External acts conjunct the Direct 4. souls delivering up it self to God in the Covenant and sealing it by Baptism And so it includeth Conversion and true Repentance and faith And all that are thus baptized are pardoned justified and holy But they that have only Sacramental Regeneration or the external Ordinance are not for Mat. 28. 19 20. that in a state of life For Christ expresly saith that except you are born of the Spirit as well as Water you cannot enter into the Kingdom of Heaven John 3. 5 6. And Peter told Simon Magus after he was baptized that he was yet in the gall of bitterness and bond of iniquity Acts 8. 13. It is not the putting away the filth of the flesh but the answer of a good conscience 1 Pet. 3. 21. Christ cleanseth his Church by the washing of water by the word Eph. 5. 26. But if you had been cleansed in Baptism if at present you are unclean and unholy can you be saved so § 10. Temp. 5. When this faileth the Tempter would perswade them that Godliness is nothing but Tempt 5. a matter of meer Opinion or belief to believe all the Articles of the faith and to be no Papist nor Heretick but of the true Religion and to be confident of Gods mercy through Christ For he that believeth shall be saved Mar. 16. 16. § 11. Direct 5. To this you must answer that it will not save a man that his Religion is true Direct 5. unless â—â— be true to it Read Iames 2. against such a dead faith Saving faith is the hearty entertainment of Christ as our Lord and Saviour and the delivering up the soul to him to be sanctified and ruled as well as pardoned Knowledge puffeth up but charity edifieth He that knoweth his Masters will and dâ—th it not shall be beaten with many stripes Luke 12. 47. It 's sad that men should think to be saved â—y that which will condemn them by being of a right opinion and a wrong conversation by believing their duty instead of dâ—ing it and then presuming that Christ forgiveth them and that their state iâ— good Opinion and presumption are not faith § 12. Tempt 6. But saith the Tempter Holiness is the excellency of holy persons but vulgar unlearned Tempt 6. people may be saved without such high matters which are above them § 13. Direct 6. But God telleth you that without Holiness none shall see him Heb. 12. 14. The unlearned 〈◊〉 6. may be saved but the ungodly cannot Psal. 1. 6. Holiness is to the soul as life to the body He that hath it not is dead though all have not the same degree of health Sin is sin and hated of God in learned and unlearned All men have souls that need regenerating at first And as all bodies that live must live on the earth by the Air and Food c. â—o all souls that live do live upon the s 〈…〉 God and Christ and Heaven by the same Word and Spirit and all this may be had by the unlearned § 14. Tempt 7. But saith the Tempter God is not so unmerciful as to damn all that are not holy Tempt 7. This is but talk to keep men in aw and not to be believed § 15. Direct 7. But if Gods threatnings be necessary to keep men in awe then are they necessary Direct 7. to be executed For God needs not awe men by a lye He best knows to whom he will be merciful and how far Did you never read Isa. 27. 11. It is a people of no understanding therefore he that was made them will not have mercy on them and he that formed them will shew them no favour And Psal. 59. 5. Be not merciful to any wicked transgressor Is he not just as well as merciful Exod. 34. 6 7. Do you not see that men are sick and pained and dye for all that God is merciful And do not Merciful Iudges condemn Malefactors Are not Angels made Devils by sin for all that God is merciful The Devil knoweth this to his sorrow And if God spared not the Angels that sinned but cast them down to Hell 2 Pet. 2. 4. will he be unjust for you § 16. Tempt 8. But Christ dyed for all and God will not punish him and you both for the same Tempt 8. fault § 17. Direct 8. Christ dyed so far for all that have the Gospel as to procure and seal them a free Direct 8. and general pardon of all their sins if they will repent and take him for their Saviour and so to bring salvation to their choice But will this save the ungodly obstinate refusers Christ dyed to sanctifie as well as to forgive Eph. 5. 27. and to purifie to himself a peculiar people zealous of good works Tit. 2. 14. and to destroy the works of the Devil 1 John 3. 8. and to bring all men under his Dominion and Government Rom. 14. 9. Luke 19. 27. If any man have not the Spirit of Christ the same is none of his Rom. 8 9. § 18. Tempt 9. No man can be certain of his salvation but all must hope well and to raise Tempt 9. dâ—ubts in mens hearts whether they shall be saved or no will not help them but puzzle them and cast them into despair § 19. Direct 9. But is there so little difference between a child of God and of the Devil and between Direct 9. the way to Heaven and the way
When the Nature and Name of God is so plainly â—ngraven upon them all It is a great part of a Christians daily busyness to see and admire God in his works and to use them as steps to ascend by to himself Psal 111. 2 3 4. The works of the â—â—rd â—â—e great sought out of all them that have pleasure therein His work is honâ—urable and glâ—â—iâ—us and his righteousness endureth for ever He hath made his wonderful works to be remembred Psal. 143. 5 I meditate on all thy works I muse on the works of thy hands Psal. 77. 12. I will meditate also of all thy works and talk of thy dâ—ings Psal. 92. 4 5 6. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands A bruitish man knoweth not neither doth a fâ—ol understand this As the praising of Gods works so the observing of God in his works is much of the work of a holy soul. Psal. 145. 3 4 5 6 7 9 10 11 12 17. Great is the Lord and greatly to be praised And his greatness is unsearchable One generation shall praise thy works to another and shall declare thy mighty acts I will speak of the glorious honour of his Magisty and of thy wondrâ—us works And men shall speak of the might of thy terrible acts and I will declare thy greatness They shall abundantly utter the memory of thy great Goodness and shall sing of thy righteousness All thy works shall praise thee O Lord and thy Saints shall bless thee The Lord is righteous in all his ways and holy in all his works Rom. 1. 19 20. That which may be known of God is manifest to them For God hath shewed it to them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made Even his eternal power and Godhead so that they are without excuse If we converse in the world as believers or rational creatures ought we should as oft as David repeat these words Psal. 107. O that men would praise the Lord for his Goodness and for his wondrâ—us works to the Children of men And let them sacrifice the sacrifices of thanksgiving and declare his works with rejoyâ—ing They that go down to the sea in ships that do busyness in great waters these see the works of the Lord and his wonders in the deep verse 21 22 23 24. But this is a subject â—itter for a Volume of Physicks Theologically handled than for so short a touch What an excellent Book is the visible world for the daily studies of a holy soul Light is not more visible to the eye in the Sun than the Goodness of God is in it and all the creatures to the mind If I Love not God when all the word revealeth his Loveliness and every creature telleth me that he is Good what a blind and wicked heart have I O wonderful Wisdom and Goodness and Power which appeareth in every thing we see In every Tree and Plant and Flower In every Bird and Beast and Fish In every Worm and Fly and creeping thing In every part of the Body of Man or Beast Much more in the admirable composure of the whole In the Sun and Moon and Starrs and Meteors In the Lightning and Thunder the Air and Winds the Rain and Waters the Heat and Cold the Fire and the Earth Especially in the composed frame of all so far as we can see them set together In the admirable order and cooperation of all things In their times and seasons and the wonderful usefullness of all for man O how Glorious is the Power and Wisdom and Goodness of God in all the frame of nature Every creature silently speaks his Praise declaring Him to Man whose office is as the worlds High Priest to stand between them and the Great Creator and expresly offer him the praise of all Psal. 8. 3 4 5 6 9. When I consider the Heavens the work of thy fingers the Moon and the Starrs which thou hast ordained What is man that thou art mindful of him and the son of man that thou visitest him For thou hast made him a little lower than the Angels and hast crowned him with glory and honour Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet O Lord our Lord how excellent is thy Name in all the earth O that men would praise the Lord for his Goodness and declare his wondrous works to the children of men The earth is full of the Goodness of the Lord Psal. 33. 5 6 7 8 9. Read Psalm 65. Thus Love God as appearing in the works of Nature § 27. Direct 10. Study to know God as he appeareth more clearly to sinners in his Goodness in the Direct 10. works of GRACE especially in his Son his Covenant and his Saints and there to Love him in the admiration of his Love Here Love hath made it self an advantage of our sin and unworthiness of our necessities and miseries of the Law and justice and the flames of Hell The abounding of sin and misery hath glorified abounding Grace That Grace which fetcheth sons for God from among the voluntary vassals of the Devil Which fetcheth Children of Light out of darkness and Living souls from among the dead and heirs for Heaven from the gates of Hell and brings us as from the Gallows to the Throne 1. A believing view of the Nature Undertaking Love Obedience Doctrine Example Sufferings Intercession and Kingdom of JESUS CHRIST must needs inflame the believers hearts with an answerable degree of the Love of God To look on a Christ and not Love God is to have eyes and not to see and to overlook him while we seem to look on him He is the liveliest Image of Infinite Goodness and the messenger of the most unsearchable astonishing Love and the purchaser of the most unvaluable benefits that ever were revealed to the sons of men Our greatest Love must be kindled by the Greatest revelations and communications of the Love of God And Greater Love hath no man than this that a man lay down his life for his friends John 15. 13. that is Men have no dearer and clearer a way to express their Love to their friends But that Love is aggravated indeed which will express it self as far for enemies But God commendeth his Love towards us in that while we were yet sinners Christ died for us And if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5. 8 9 10. Steep then that stiff and heardned heart in the blood of Christ and it will melt Come near with Thomas and by the passage of his wounds get near unto his heart and it will change thy unkind unthankful heart into the very nature of Love Christ is the best Teacher of the lesson of Love that
of a worldly corporal felicity and not principally for God and his service and servants and our salvation And indeed as Sensualists love them they should be hated § 4. Worldliness is either predominant and so a certain sign of death or else mortified and in a subduâ—d Worldliness 〈…〉 â—â—â—â— 14. 26 33. degree consistent with some saving grace Worldliness predominant as in the Ungodly 〈…〉 s When men that have not â— lively belief of the everlaâ—sting happiness noâ— have not laid up their treasure and hopes in Heaven do take the pleasure and prosperity of this life for that felicity which is highest in their esteem and dearest to their hearts and therefore love the Riches of the world or full provisions as ☞ the matter and means of this their temporal felicity Worldliness in a mortified person is When â—e Matth. â— 19 20 21 33. Iohn 6 27. Luke 12 19 20. Luke 18 22 23 he that hath laid up his treasure in Heaven and practically esteemeth his everlasting hâ—pes above all the pleasure and prosperity of the flesh and seeketh first the Kingdom of God and his righteâ—usness and useth his estate principally for God and his salvation hâ—th yet sâ—me remnants of iâ—ordinate desire to the pâ—â—sperity and pleasure of the flesh and some inordinate desire of Riches for that end which yet he â—â—â—â—eth lameâ—teth reâ—uteth and so far subdâ—â—th that it is not predominant against the interest of God and his salvation Yet this is a great sin though it be forgiven § 5. III. The Malignity or Greatness of this sin consisteth in these points especially when it The Malignity of it is predominant 1. The love of the World or of Riches is a sin of Deliberation and not of meer temerity or sudden passion Worldlings contrive the attaining of their ends 2. It is a sin of Interest â—ove and Choice set up against our chiefest Interest It is the setting up of a false end and seeking that and not only a sin of error in the means or a seeking the right end in a mistaken way 3. It Ephes. 5. 5. Col. 3. 5. Jam. 4. 4. is Idolatry or a denying God and deposing him in our hearts and setting up his creatures in his sâ—â—ad in that measure as it prevaileth The worldling giveth that Love and that Trust unto the creature which is due to God alone He delighteth in it instead of God and seeketh and holdeth it as his felicity instead of God And therefore so far as any man loveth the world the love of the Father is not in him 1 Joâ—n 2. 15. And the friendship of the world is enmity to God 4. It is a contempt of Heaven when it must be neglected and a miserable world preferred 5. It sheweth that unbelief prevaileth at the heart so far as worldliness prevaileth For if men did practically believe the Heavenly Glory and the promise thereof they would be carried above these present things 6. It is a debasing of the soul of man and using it like the Brutes while it is principally set upon the serving of the flesh and on a temporal felicity and neglecteth its eternal happiness and concernments 7. It is a perverting of the very drift of a mans life as employed in seeking a wrong end and not only of some one faculty or act It is a habitual sin of the state and course of mind and life and not only a particular actual sin 8. It is a perverting of Gods creatures to an End and Use clean contrary to that which they were made and given for and an abusing God by his own gifts by which he should be served and honoured And a destroying our souls with those mercies which were given us for their help and benefit This is the true character of this heinous sin In a word it is the forsaking God and turning the heart from him and alienating the Life from his service to this present world and the service of the flesh Fornication drunkenness murder swearing perjury lying stealing c. are very heinous sins But a single act of one of these committed rashly in the violence of passion or temptation speaketh not such a malignant turning away of the heart habitually from God as to say a man is Covetous or a Worldling § 6. IV. The signs of Covetousness are these 1. Not preferring God and our everlasting Happiness Signs of Worldliness before the Prosperity and Pleasure of the flesh but valuing and loving fleshly prosperity above its worth 2. Esteeming and loving the creatures of God as provision for the flesh and not to further Rom. 13. 14. Matth. 6. 19. 1 Tim. 3. 8. Phil. 3. 18. Ezek. 3â— 31. Jer. 9. 23. us in the service of God 3. Desiring more than is needful or useful to further us in our duty 4. An inordinate eagerness in our desires after earthly things 5. Distrustfulness and carking cares and câ—ntrivances for time to come 6. Discontent and trouble and repining at a poor condition when we have no more than our daily bread 7. When the world taketh up our thoughts inordinately when our thoughts will easilier run out upon the world than upon better things And when our thoughts of worldly plenty are more pleasant and sweet to us than our thoughts of Christ and Grace and Heaven And our thoughts of want and poverty are more bitter and grievous to us than our thoughts of sin and Gods displeasure 8. When our speech is freer and sweeter about prosperity in the world than about the concernments of God and our souls 9. When the world beareth sway Mark 7. 22. in our families and converse and shutteth out all serious eadeâ—vours in the service of God and for our own and others souls Or at least doth out short Religious duties and is preferred before them and thrusteth them into a corner and maketh us slightly huddle them over 10. When we are dejected over much and impatient under losses and crosses and worldly injuries from mâ—n 11 When worldly matters seem sufficient to engage us in contentions and to make us break peace and we will by Law-suits seek our right when greater hurt is liker to follow to our brothers soul or greater wrong to the cause of Religion or the honour of God than our Right is worth 12. When in our trouble and distress we fetch our comfort more from the thoughts of our provisions in the world or our hopes of supply than from our trust in God and our hopes of Heaven 13. When we are more Job 1. 21. thankful to God or man for outward riches or any gift for the provision of the flesh than for hopes or helps in order to salvation for a powerful Ministry good Books or seasonable instructions for the sâ—â—l 14. When we are quiet and pleased if we do but prosper and have plenty in the world though the soul be miserable unsanctified and unpardoned 15. When we are more careful to provide a worldly
hope they are in a penitent pardoned state Even the haters of God will say they love him and the scorners at godliness will say that they are not ungodly and that it is but hypocrisie and singularity that they deride And it were well for them if saying so would go for proof and he that will be their Judge would take their words But God will not be deceived though foolish men are wise enough to deceive themselves Wickedness will be wickedness when it hath cloathed it self with the fairest names God will condemn it when it hath found out the most plausible pretences and excuses Though the Ungodly think to bear it out in pride and scorn and think to be saved by their hypocritical lip-service as soon as the most holy Worshippers of the Lord yet shall they be like chaff which the wind driveth away they shall not be able to stand in judgement nor sinners in the Congregation of the righteous Psal. 1. 4 5 6. And if God know better than foolish men then certainly the flock is little to whom the Father will give the Kingdom Luke 12. 32. And wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Matth. 7. 13. When Christ was asked Lord are there few that be saved he answered Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Luke 13. 23 24. But alas we need no other information than common experience to tell us whether the greatest part of men be Holy and Heavenly and Self-denying that seek first the Kingdom of God and his Righteousness and Love God above all and will forsake all they have for the sake of Christ And undoubtedly none but such are saved as you may see Heb. 12. 14. Matth. 6. 20 21 33. Luke 14. 33. § 2. Seeing then the Godly are so few and the Ungodly so many and that God will take nothing for Holiness that is not such indeed and seeing it is so terrible a thing to any man that hath his wits about him to live one day in an unconverted state because he that dyeth so is lost for ever methinks it should be our wisdom to be suspicious of our selves and careful lest we be deceived in so great a business and diligent in searching and examining our hearts whether they are truly sanctified or not because it can be no harm to make sure work for our salvation whereas presumption carelesness and negligence may betray us to remediless misery and despair § 3. I do not here suppose the Reader to have any such acquaintance with his heart or care of his salvation or obedient willingness to be taught and ruled by Jesus Christ as is proper to those that are truly sanctified For it is Ungodly persons that now I am speaking to And yet if I should not suppose them to have some capacity and disposition to make use of the Directions which I give them I might as well pass them by and spare my labour I tell thee therefore Reader what it is that I presuppose in thee and expect from thee and I think thou wilt not judge me unreasonable in my suppositions and expectations § 4. 1. I suppose thee to be a Man and therefore that thou hast Reason and Natural-free-will that Presupposed 1. That â—â—â—â— are a man is the natural faculty of Choosing and Refusing which should keep thy sensitive appetite in obedience and that thou art capable of Loving and Serving thy Creator and Enjoying him in Everlasting Life § 5. 2. I suppose that thou knowest thy self to be a man and therefore that thy sensitive part or 2. That thou knowest this and what a man is flesh should no more rule thee or be ungoverned by thee than the Horse should rule the Rider or be unruled by him And that thou understandest that thou art made on purpose to Love and Serve thy Maker and to be happy in his Love and Glory for ever If thou know not this much thou knowest not that thou art a man or else knowest not what a man is § 6. 3. I suppose thee to have a Natural self-love and a desire of thy own preservation and happiness 3 Thaâ— thou hast self-love and a â—â—sâ—re to be happy and that thou hast no desire to be miserable or to be hated of God or to be cast out of his favour and presence into Hell and there to be tormented with Devils everlastingly Yea I will suppose that thou art not indifferent whether thou dwell in Heaven or Hell in Joy or Torment but wouldst fain be saved and be happy Whether thou be Godly or Ungodly wise or foolish I will be 4 That thou madâ—st not thy selâ— and that the first cause of aâ—l the Bâ—iâ—g Power Wisdom and Goodness of all the creatures haâ—h formally oâ—â—minenâ—ly more than all they And therefore that there is a God Cum despâ—â—â—â—râ— câ—â—iâ—us â—â—â—â—tire quid siâ—us quid ab animantiâ—us caeteris differamus tum ea iâ—sâ—qui incipiâ—mus ad quâ— nati sâ—mus Câ—cero 5. de finâ—â— See the proof of the God-head and that God is the Governour of the world and that there is another life for man in the beginning of my Holy Common-wealth Chap. 1 2 3. Commoâ—a qâ—ibus â—â—ioâ—â— lucem quâ—â—râ—imur spâ—â—iâ—um quem ducimus à Deo nobis dari impartiâ—i videmus Cicero pro Ros. Qâ—is â—st taâ—â— vâ—coâ—s qui cum sâ—speâ—erâ—â— in coeluâ— dâ—os esse non sâ—ntiat â—a quae tanta meâ—te fiunt ut vix quisquam arte ulla ordinem rerâ—m â—tqâ—e viâ—issitâ—diâ—em perâ—eqâ—i possit caâ—u fieri puteâ— Cicero de Resp. Arusp. Read Gaâ—en'â— Hymnâ— to the Creator Li. de usâ— partium pâ—aecipuè l. 3. cap. 10. Nâ—lla gâ—ns est tam immansâ—â—ta neque tam â—eâ—rea quae non etiamsâ— ignoret qualem Deum habere deceat tamen habendâ—m sciat Cicero 1. de Leg. Omâ—ibus â—nnatum quasi iâ—scâ—â—tâ—m est esse Dâ—os Id. de Nat. Deor. Agâ—â—â—â—imus Deum â—x opeâ—ibus â—jus Cicero 1. Tusâ—ul Nullâ—m est aâ—imal â—raetâ—â— hâ—minâ—m quod habet ullam notitiam Dei Cicero 1. de Legib. Nulla gâ—â—s tam sâ—ra cujus meâ—tem non imbâ—eâ—it dâ—orum opinio Cicero 1. Tuscul. I had rather believe all the Fables in the Legends Talmud Alcoran than that this universal frame is without a mind Lord Bacon Essay 16. A little Philosophy inclineth mans mind to Atheiâ—m but depth in Philosophy bringeth mens minds about to Religion Lord Bacon Essay 16. Stoâ—ci dicunt uâ—um Deum esse iâ—sâ—mque mâ—ntâ—m â—atum Iovem dicunt Principio illum cum esset aâ—ud se substantiam onnem per aerem in â—qâ—am coâ—vertisse Qâ—od aâ—â—em faciat Vâ—â—bâ—m Deum esse quod in ipsa sit Hunâ—
to hear an Atheist proving that there is no God You may believe the Scripture to be the Word of God and Christ to be the Saviour and the soul to be immortal long before you will be fit to manage or study Controversies hereupon For nothing is so false or bad which a wanton or wicked Wit may not put a plausible gloss upon And your raw unfurnished understandings will scarce be able to see through the pretence or escape the cheat When you cannot answer the Arguments of Seducers you will find them leave a doubting in your minds For you know not how plain the answer of them is to wiser men And though you must prove all things you must do it in due order and as you are able and stay till your furnished minds are capable of the tryal If you will need read before you know your Letters or pretend to judge of Greek and Hebrew Authors before you can read English you will but become ridiculous in your undertaking § 2. II. When you do come to smaller Controverted points let them have but their due proportion of your time and zeal And that will not be one hour in many dayes with the generality of private Christians By that time you have well learned the more necessary truths and practised daily the more necessary duties you will find that there will be but little time to spare for lesser Controversies Opinionists that spend most of their Time in studying and talking of such points do steal that time from greater matters and therefore from God and from themselves Better work is undone the while And they that here lay out their chiefest zeal divert their zeal from things more necessary and turn their natural heat into a Feavor § 3. III. The Essential necessary Truths of your Religion must imprint the Image of God upon your hearts and must dwell there continually and you must live upon them as your bread and drink and daily necessary food All other points must be studied in subserviency to those All lesser duties must be used as the exercise of the Love of God or man and of a humble heavenly mind The Articles of your Creed and points of Catechism are fountains ever running affording you matter for the continual exercise of Grace It is both plentiful and solid nourishment to the soul which these great substantial points afford To know God the Creator Redeemer and Sanctifier the Laws and Covenant of God and his Judgement and Rewards and Punishments with the parts and method of the Lords Prayer which must be the daily exercise of our desires and Love this is the Wisdom of a Christian and in these must he be continually exercised You 'l say perhaps that the Apostle saith Heb. 6. 1. Leaving the Principles of the doctrine of Christ let us go on to perfection not laying again the foundation of repentance from dead works c. Answ. 1. By leaving he meaneth not passing over the practice of them as men that have done with them and are past them But his leaving at that time to discourse of them or his supposing them taught already Though he lay not the foundation again yet he doth not pluck it up 2. By Principles he meaneth the first points to be taught and learnt and practised And indeed Regeneration and Baptism is not to be done again But the Essentials of Religion which I am speaking of contain much more especially to live in the love of God which Paul calls the more excellent way 1 Cor. 12. 13. 3. Going on to perfection is not by ceasing to believe and Love God but by a more distinct knowledge of the mysteries of salvation to perfect our Faith and Love and Obedience The points that Opinionists call Higher and think to be the principal matter of their growth and advancement in understanding are usually but some smaller less necessary truths if not some uncertain doubtful questions Mark well 1 Tim. 1. 4. 6. 4. 2 Tim. 2. 23. Tit. 3. 9. compared with Iohn 17. 3. Rom. 13. 8 9 10. 1 Cor. 13. 1 Iohn 3. 1 Cor. 1. 23. 15. 1 2 3. 2. 2. Gal. 6. 14. Iames 2. 3. 1. Direct 5. BE very thankful for the great mercy of your Conversion but yet overvalue not your Direct 5. first degrees of knowledge or holiness but remember that you are yet but in your infancy and must expect your growth and ripeness as the consequent of Time and Diligence § 1. You have great reason to be more glad and thankful for the least measure of true Grace than if you had been made the Rulers of the Earth it being of a far more excellent nature and entitling you to more than all the Kingdoms of the world See my Sermon called Right Rejoycing on those words of Christ Rejoyce not that the Spirits are subject to you but rather rejoyce because your names are written in Heaven Luke 10. 20. Christ will warrant you to Rejoyce though enemies envy you and repine both at your victory and triumph If there be joy in Heaven in the presence of the Angels at your Conversion there is great reason you should be glad your selves If the Prodigals Father will needs have the best Robe and Ring brought forth and the fat Calf killed and the Musick to attend the Feast that they may eat and be merry Luke 15. 23. there is great reason that the Prodigal Son himself should not have the smallest share of joy though his Brother repine § 2. But yet take heed lest you think the measure of your first endowments to be greater than it Fear is a cautelous preserving grace I aâ—rt saith of Cleanthes Cum aliquando probro illi daretur quod esset timidus At ideo inquit parum pecco is Grace imitateth Nature in beginning usually with small Degrees and growing up to maturity by leisurely proceeding We are not new born in a state of manhood as Adam was created Though those Texts that liken the Kingdom of God to a grain of Mustard-seed and to a little leaven Matth. 13. 31 33. be principally meant of the small beginnings and great encrease of the Church or Kingdom of Christ in the world yet it is true also of his Grace or Kingdom in the soul. Our first Stature is but to be New born babes desiring the sincere milk of the word that we may grow by it 1 Pet. 2. 2. Note here that the new birth bringeth forth but babes but growth is by degrees by feeding on the Word The Word is received by the heart as seed into the ground Matth. 13. And seed useth not to bring forth the blade and fruit to ripeness in a day § 3. Yet I deny not but that some men as Paul may have more Grace at their first Conversion than many others have at their full growth For God is free in the giving of his Own and may give more or less as pleaseth himself But yet in Paul himself
is here a great encouragement to the soul to think that Jesus our great High Priest doth make all his Children Priests to God They are a chosen generation a royal Priesthood an holy Nation a peculiar people that they should shew forth the prayses of him that hath called them out of darkness into his marvellâ—us light An holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5 â— Even their broken hearts and contrite Spirits are a sacrifice which God will not despâ—se Psal. 51. 17. He knoweth the meaning of the Spirits groans Rom. 8. 26 27. § 19. 16. The strength of corruptions which molest the soul and are too often strugling with it and too much prevail doth greatly discourage us in our approach to that God that hateth all the workers of iniquity And here faith may find relief in Christ not only as he pardoneth us but as he hath conquered the Devil and the world himself and bid us be of good cheer because he hath conquered and hath all power given him in Heaven and Earth and can give us victorious grace in the season and measure which he seeth meetest for us We can do all things through Christ that strengtheneth us Go to him then by faith and prayer and you shall find that his grace is sufficient for you § 20. 17. The thoughts of God are the less delightful to the soul because that Death and the Grave do interpose and we must pass through them before we can enjoy him And it is unpleasing to nature to think of a separation of soul and body and to think that our flesh must rot in darkness But against this faith hath wonderful relieâ— in Iesus Christ. For asmuch as we were partakers of flesh and blood he also himself likewise took part with us that he might destroy through death him that had the power of death even the Devil and deliver them who through fear of death were all their life time subject to bondage Hâ—b 2. 14 15. O what an encouragement it is to faith to observe that Christ once dyed himself and that he rose from the dead and reigneth with the Father it being impossible that death should hâ—ld him And having conquered that which seemed to conquer him it no more hath dominion over him but he hath the Keyes of Death and Hell we may now entertain death as a disarmed enemy and say O death where is thy sting O grave where is thy victory Yea it is sanctified by him to be our friend even an entrance into our Masters joy it being best for us to depart and be with Christ Phil. 1. 23. and therefore death is become our gain v. 21. O what abundance of strength and sweetness may faith perceive from that promise of Christ John 12. 26. If any man serve me let him follow me and where I am there shall also my servant be As he was dead but now liveth for evermore so hath he promised that because he liveth therefore shall we live also John 14. 19. But of this I have written two Treatises of Death already § 21. 18. The terror of the day of Iudgement and of our particular doom at death doth make the thoughts of God less pleasing and delectable to us And here what a relief is it for faith to apprehend that Iesus Christ must be our Judge And will he condemn the members of his body Shall we be afraid to be judged by our dearest friend by him that hath justified us himself already even at the price of his own blood § 22. 19. The very strangeness of the soul to the world unseen and to the inhabitants and employments there doth greatly stop the soul in its desires and in its delightful approaches unto God Had we seen the world where God must be enjoyed the thoughts of it would be more familiar and sweet But faith can look to Christ and say My head is there he seeth it for me he knoweth what he possesseth prepareth and promiseth to me and I will quietly rest in his acquaintance with it § 23. 20. Nay the Godhead it self is so infinitely above us that in it self it is inaccessible and it is ready to amaze and overwhelm us to think of coming to the incomprehensible Majesty But it emboldneth the soul to think of our Glorified Nature in Christ and that even in Heaven God will everlastingly condescend to us in the Mediator For the Mediation of Redemption and acquisition shall be ended and thus he shall deliver up the Kingdom to the Father yet it seems that a Mediation of fruition shall continue For Christ said to his Father I will that they also whom thou hast given me be with me where I am that they may behold my glory John 17. 24. We shall rejoyce when the marriage of the Lamb is come Rev. 19. 7. They are blessed that are called to his Marriage Supper v. 9. The Lord God Almighty and the Lamb are the Temple and the Light of the New Ierusalem Rev. 21. 22 23. Heaven would not be so familiar or so sweet to my thoughts if it were not that our glorified Lord is there in whose Love and Glory we must live for ever O Christian as ever thou wouldst walk with God in comfortable communion with him study and exercise this Life of faith in the daily use and improvement of Christ who is our Life and Hope and All. DIRECT III. Gr. Dir. 3. Understand well what it is to believe in the Holy Ghost and see that he dwell To believe in the Holy Ghost and live upon his Grace and operate in thee as the Life of thy soul and that thou do not resist or quench the Spirit but thankfully obey him § 1. EAch person in the Trinity is so believed in by Christians as that in Baptism they enter Scrutari temeritas est credere pietas nesse vita Bernard de consid ad Eâ—geâ— l. 5. distinctly into Covenant with them which is to Accept the Mercies of and perform the 〈…〉 each person distinctly As to take God for Our God is more than to believe that there is a God â—nd to take Christ for Our Saviour is more than barely to believe that he is the Messiah so to Believe in the Holy Ghost is to take him for Christs Agent or Advocate with our souls and for our Guide and Sanctifier and Comforter and not only to believe that he is the third person in the Trinity This therefore is a most practical Article of our Belief § 2. If the Blasphemy against the Holy Ghost be the unpardonable sin then all sin against the Holy Ghost must needs have a special aggravation by being such And if the sin against the Holy Ghost be the greatest sin then our duty towards the Holy Ghost is certainly none of our smallest duties Therefore the Doctrine of the Holy Spirit and our duty towards him and sin against him deserve not the least or
temper mixt will help him to draw men to lust and and filthiness and levity and wantonness and time-wasting pleasures A sanguine temper mixt with a pituitous much helpeth him to make men blockish and regardless and insensible of the great concernments of the soul A flegmatick temper helpeth him to draw people to drowzy sluggishness and to an idle slothful life and so to ill means to maintain it and to a backwardness to every work that is good A healthful temper much helpeth him to draw people to gluttony drunkenness lust ambition covetousness and neglect of life eternal A sickly temper helpeth him to tempt us to pievishness and impatiency And a Melancholy temper helpeth him in all the temptations mentioned but even now § 23. 2. He useth his greatest Skill to get the greatest fleshly interest on his side so that it may be a matter of Great pleasure Great advancement and honour and applause or Great commodity to a man if he will sin Or a matter of Great suffering and Great disgrace and Great loss to him that will not sin or that will be holy and obedient to God For Fleshly Interest being the common matter of all his Temptations his main business is to greaten this as much as may be § 24. 3. He maketh very great advantage of the Common Customs of the Countrey that men live in This carrieth away thousands and millions at once When the common vote and custom is for sin and against Christ and holiness particular persons think themselves excused that they are no wiser or better than all the Countrey about them And they think they are much the safer for sinning in so great a crowd and doing but as most men do and he that contradicteth them cometh on great disadvantage in their eye when he is to oppose an Army of adversaries and seemeth to think himself wiser than so many § 25. 4. Also he is exceeding industrious to get Education on his side He knoweth how apt men are to retain the form which they were molded or cast into at first If he get the first possession by actual as well as Original sin he is not easily cast out Especially when Education doth conspire with Common Custom it delivereth most of the people and Kingdoms of the Earth into his hands § 26. 5. Also he is industrious to get the approved Doctrine of the Teachers of the people on his side If he can get it to pass once for a Revelation or Command of God he will quickly conquer conscience by it and take down all resistance He never doth war more successfully against God than when he beareth the name of God in his colours and fighteth against him in his own name Mahometans Jews Papists and all Hereticks are the Trophies and Monuments of his victories by this way Mischief is never so much reverenced nor proceedeth so successfully as when it is made a Religion When the Devil can charge men to do his business in the Name of God and upon pain of damnation he hath got the strongest weapons that ever he can make use of His ordinary bait is some fleshly pleasure but he goeth high indeed when he presumeth to offer the everlasting pleasures He tempted Christ with all the Kingdoms and glory of the world But he tempteth many millions of souls with the offers of the Kingdom of Heaven it self For he will offer it to them that he is endeavouring to keep from it and make it the bait to draw men from it into the way to Hell § 27. 6. He is exceeding diligent to get the wealth and prosperity of the world on his side That he may not seem to flatter his servants with empty promises but to reward them with real felicity and wealth And then he would make the sinner believe that Christ is the deceiver and promiseth a Kingdom which none of them ever saw and which he will not give them but that he himself will not deceive them but make good his promises even in this life without delay For they see with their eyes the things which he promiseth and they shall have them presently in possession to secure them from deceit § 28. 7. He is exceeding industrious to get common fame and reputation on his side That he may be able to keep his cause in credit and to keep the cause of Christ and holiness in disgrace For he knoweth how exceeding prone men are to fall into the way of honour and esteem and which most men praise and how loth they are to go in the way which is hated and evil spoken of by the most of men 8. He is very diligent to get the Sword and Government of Kingdoms and States and Countreys and Cities and Corporations into his hands or on his side For he knoweth the multitude of the ignorant and vulgar people are exceeding prone to be of the Religion of those that are able to help or hurt them and to follow the stronger side And that the will and example of the Ruler is as the first sheet or stamp which all the rest are printed after Therefore he will do his worst to give the greatest power to the most ungodly If the Turk be the Emperor the most of the vulgar are like quickly to be Turks If a Papist be their King the most of them are likely to be Papists Look into the present state of the Heathen Infidel Mahometane Papal and prophane parts of the world and into the History of all ages past and you will see with grief and admiration how much the Devil hath got by this § 29. 9. Also he is very desirous to get our Society and Companions on his side who are near us and have frequent opportunities to do us good or hurt For he knoweth by long and great experience how powerfully they draw and how frequently they speed § 30. 10. And he is very industrious to get our friends that have power over us and greatest interest in us on his side For then he hath won our out-works already § 31. 11. Lastly he is desirous sometimes to get the name and appearance of vertue and piety on his side That those that are to do his work may have a winning carriage and so a venerable name and the cloak of vertue may serve his turn for the promoting of the destruction of piety it self § 32. IV. By what hath been said you may understand what kind of Officers and Instruments the Tempter useth 1. He commonly useth men that are themselves first deceived and corrupted as fit instuments to deceive and corrupt others These will carry it on with confidence and violence The employment seemeth Natural to them they are so fit for it They will be willing to make other men of their mind and to have the company of others in their way A drunkard is fit to make a drunkard and a filthy fornicator to entise another into the sin and a gamester to make a gamester â—â—d a wanton time-waster
destroying the Kingdom of the Devil and next the purifying his peculiar people and calling home all that are ordained to eternal life § 60. But more particularly he looketh principally at the heart to plant there 1. Holy Knowledge 2. Faith 3. Godlyness or holy devotedness to God and Love to him above all 4. Thankfulness 5. Obedience 6. Humility 7. Heavenly-mindedness 8. Love to others 9. Self-denial and Mortification and contentment 10. Patience And in all these 1. sincerity 2. tenderness of heart 3. â—eal and holy strength and resolution And withal to make us actually serviceable and diligent in our masters work for our own and others salvation § 61. II. Christs order in working is direct and not backward as the Devils is He first revealeth saving truth to the understanding and affecteth the will â—â— shewing the Goodness of the things revealed And these employ the Thoughts and Passions and Senses and the whole body reducing the inferiour faculties to obedience and casting out by degrees those images which had deceived and prepossessed them § 62. The matter which Christ presenteth to the Soul is 1. Certain Truth from the Father of Lights set up against the Prince and Kingdom of darkness ignorance error and deceit 2. Spiritual and everlasting Good even God himself to be seen and Loved and Enjoyed for ever against the Tempters temporal corporal and seeming good Christs Kingdom and work are advanced by Light He is for the promoting of all useful knowledge and therefore for clear and convincing Preaching for reading the Scriptures in a known tongue and meditating in them day and night and for exhorting one another daily which Satan is against § 63. III. The Means by which he worketh against Satan are such as these 1. Sometime he maketh use of the very temper of the body as a preparative and being Lord of all he giveth such a temperature as will be most serviceable to the soul As a sober deliberate meek quiet and patient disposition But sometime he honoureth his Grace by the conquest of such sins as even bodily disposition doth entertain and cherish § 64. 2. Sometimes by his providence he withdraweth the matter of temptations that they shall not be too strong for feeble souls But sometimes his Grace doth make advantage of them all and leave them for the magnifying of its frequent victories § 65. 3. Sometimes he giveth his cause the major vote among the people so that it shall be a matter of dishonourable singularity not to be a professed Christian and somtime but exceeding rarely it is so with the life of Godliness and practice of Christianity also But ordinarily in the most places of the world Custom and the Multitude are against him and his grace is honoured by prevailing against these bands of Satan § 66. 4. He maketh his Ministers his principal Instruments qualifying disposing and calling them to his work and helping them in it and prospering it in their hands § 67. 5. He maketh it the duty of every Christian to do his part to carry on the work and furnisheth them with Love and Compassion and Knowledge and Zeal in their several measures § 68. 6. He giveth a very strict charge to Parents to devote their Children with themselves to God encouraging them with the promise of his accepting and blessing them and commandeth them to teach them the word of God with greatest diligence and to bring them up in the nurture and fear of God § 69. 7. He giveth Princes and Magistrates their power to promote his Kingdom and protect his servants and encourage the good and suppress iniquity and further the obedience of his Laws Though in most of the world they turn his enemies and he carrieth on his work without them and against their cruel persecuting opposition § 70. 8. His Light detecteth the nakedness of the Devils cause and among the Sons of Light it is odious and a common shame And as wisdom is justified of her children so the judgement of holy men condemning sin doth much to keep it under in the world § 71. 9. His providence usually casteth the sinner that he will do good to into the bosome and communion of his holy Church and the familiar company and acquaintance of the Godly who may help him by instruction affection and example § 72. 10. His providence fitteth all conditions to their good but especially helpeth them by seasonable quickning afflictions These are the means which ordinarily he useth But the powerful inward operations of his Spirit give efficacy to them all Tit. 2. Temptations to particular sins with Directions for preservation and Remedy IN Chapter 1. Part 2. I have opened the Temptations which hinder sinners from Conversion to God I shall now proceed to those which draw men to particular sins Here Satans Art is exercised 1. In fitting his baits to his particular use 2. In applying them thereto § 1. Tempt 1. The Devil fitteth his Temptations to the sinners age The same bait is not suitable Tempt 1. to all Children he tempteth to excess of playfullness lying disobedience unwillingness to learn the things that belong to their salvation and a senselesness of the great concernments of their souls He tempteth youth to wantonness rudeness gulosity unruliness and foolish inconsiderateness In the beginning of manhood he tempteth to lust voluptuousness and luxury or if these take not to designs of worldliness and ambition The aged he tempteth to covetousness and unmoveableness in their error and unteachableness and obstinacy in their ignorance and sin Thus every age hath its peculiar snare § 2. Direct 1. The Remedy against this is 1. To be distinctly acquainted with the Temptations of Direct 1. your own age and watch against them with a special heedfullness and fear 2. To know the special duties and advantages of your own age and turn your thoughts wholly unto those Scripture hath various precepts for the various ages study your own part The young have more time to learn their duty and less care and business to divert them Let them therefore be taken up in obedient learning The middle age hath most vigor of body and mind and therefore should do their masters work with the greatest vigor activity and zeal The Aged should have most judgement and experience and acquaintedness with Death and Heaven and therefore should teach the younger both by word and holy life § 3. Tempt 2. The Tempter also fitteth his Temptations to mens several bodily tempers as I Tempt â— shewed § 22. The hot and strong he tempteth to lust The sad and fearful to discouragement and continual self-vexations and to the Fear of Men and Devils Those that have strong appetites to Gluttony and Drunkenness Children and Women and weak-headed people to Pride of Apparel and trifling Complement And masculine wicked-unbelievers to Pride of Honour Parts and Grandeur and to an ambitious seeking of Rule and Greatness The meek and gentle he tempteth to a yieldingness unto the perswasions
save thee as the Devil Direct 47. can be to damn thee and which then should prevail 2. Be you as constant in resistance Be as oft in prayer and other confirming means Do as Paul 2 Cor. 12. 7 8. who prayed thrice as Christ did in his agony when the prick in the flesh was not removed 3. Tempt not the Tempter by giving him encouragement A faint denyal is an invitation to ask again Give him quickly a flat denial and put him out of hope if you would shorten the temptation § 119 Tempt 48. Lastly the Divel would sink the sinner in despair and perswade him now it Tempt 48. is too late § 120. Direct 48. Observe his design that it is but to take off that Hope which is the weight Direct 49. to set the wheels of the soul a going In all he is against God and you In other sins he is against Gods Authority In this he is against his Love and Mercy Read the Gospel and you will find that Christs death is sufficient the promise is universal full and free and that the day of Grace is so far continued till the day of death that no man shall be denied it that truly desireth it And that the same God that forbiddeth thy presumption forbiddeth also thy despair Tit. 3. Temptations to draw us off from duty § 1. Tempt 1. THe greatest Temptation against duty is by perswading men that it is no duty Tempt 1. Thus in our dayes we have seen almost all duty cast off by this erroneous fancy One saith that the â—â—ly observation of the Lords day is not commanded of God in Scripture Another saith What Scripture have you for family-prayer or singing Psalms or baptizing Infants or praying before and aâ—ter Sâ—rmâ—n or for your Office Ordination Tythes Churches c. Another saith that Church-Government and Discipline aâ—e not of Divine Institution Another saith that Baptism and the Lords Supper â—â—re but for that age And thus all duty is taken down instead of doing it § 2. Direct 1. Read and fear Matth. 5. 19. Whosoever shall break one of these least commandments Direct 1. and shall teach men sâ— he shall be called the least in the Kingdom of Heaven But whosoever shall do and teach them the same shall â—e called great in the Kingdom of Heaven Denying duty is too easie a way of â—vâ—â—ing obedience to serve turn Denying the Laws that bind you to publick payments will not save you from them but for all that if you deny you must be distrained on And God will make it deaâ—â—â—â— to you if you put him to distrain on you for duty Must he go to Law with you for it He 'll quickly shâ—w you Law for it and prove that it was your duty Open your doubts to able men and you will hear more evidence than you know But if pride and false-heartedness blind you you must bear your punishment § 3. Tempt 2. Saith the Tempter It is a duty to weak ones but not for you You must not be Tempt 2. still under Ordinances in the lower form every day must be a Sabbath to you and every bit a Sacrament and every place as a Church you must live above Ordinances in Christ. § 4. Direct 2. We must live above Mosaical Ordinances Col. 2. 18. 21. but not above Christs Ordinances Direct 2. unless you will live above obedience and above the Government of Christ Hath not Christ appointed the Ministry and Church helps till we all come to a perfect man Ephes. 4. 13. and promised to be with them to the end of the world Matth. 28. 20. It is befooling Pride that can make you think you have no need of Christs instituted means § 5. Tempt 3. But thou art unworthy to pray or recieve the Sacrament It 's not for Dogs Tempt â— Direct ◠§ 6. Direct 3. The wilful impenitent refusers of Grace are unworthy The willing soul that fain would be what God would have him hath an accepted worthiness in Christ. § 7. Tempt 4. But while you doubt you do it not in faith and therefore to you it is sin Tempt 4. Direct 4. § 8. Direct 4. But is it not a greater sin to leave it undone Will doubting of all duty excuse you from it Then you have an easie way to be free from all Do but doubt whether you should believe in God or Christ or love him or live a godly life and it seems you think it will excuse you But if you doubt whether you should feed your child you deserve to be hanged for murthering it if you famish it If you doubt of duty it is duty still and you are first bound to lay by your doubts But things indifferent left to your choice must not be done with a doubting conscience It was of such things that Paul spake § 9. Tempt 5. The Devil puts somewhat still in the way that seemeth necessary to thrust out Tempt 5. duty § 10. Direct 5. God hath not set you work which he alloweth you no Time for Is all your Direct 5. time spent in better things Is it not your carnal mind that makes you think carnal things most needful Christ saith One thing is needful Luke 10. 42. Seek first the Kingdom of God and his righteousness and all these things shall be added to you Had you that love and delight in holiness as you Matth. 6. 33. should you would find time for it An unwelcome Guest is put off with any excuse Others as poor as you can find time for duty because they are willing Set your business in order and let every thing keep its proper place and you may have time for every duty § 11. Tempt 6. But you are so unable and unskilful to pray to learn that it 's as good never Tempt 6. mâ—ddle with it § 12. Direct 6. Set your selves to learn and mark those that have skill and do what you can Direct 6. You must learn by practice The unskilfullest duty is better than none Unworded groans come oft from the Spirit of God and God understandeth and accepteth them Rom. 8. 26 27. § 13. Tempt 7. It will be so hard and long to learn that you will never overcome it Tempt 7. Direct 7. § 14. Direct 7. Willingness and diligence have the promise of Gods help Remember it is a thing that must be done When your own disuse and sin hath made it hard will you put God and your souls off with that as an excuse If you had neglected to teach your child to speak or go when it is young should he therefore never learn Will you despair and let go all your hope on this pretence or will you hope to be saved without prayer and other holy duty How foolish are both these Sick men must eat though their stomachs be against it they cannot live else § 15. Tempt 8. But thou findest thou art but the worse for duty and
basest of the people whose poverty might tempt them to discontent nor set thee upon the pinnacle of worldly honour where giddiness might have been thy ruine and where temptations to pride and lust and luxury and enmity to a holy life are so violent that few escape them He hath not set thee out upon a Sea of cares and vexations worldly businesses and encumberances but fed thee with food convenient for thee and given thee leisure to walk with God He hath not chained thee to an unprofitable profession nor used thee as those that live like their beasts to eat and drink and sleep and play or live to live But he hath called thee to the noblest and sweetest work when that hath been thy business which others were glad to taste of as a recreation and repast He hath allowed thee to converse with Books and with the best and wisest men and to spend thy dayes in sucking in delightful knowledge And this not only for thy pleasure but thy use and not only for thy self but many others O how many sweet and precious truths hath he allowed thee to feed on all the day when others are diverted and commonly look at them sometimes a far off O how many precious hours hath he granted me in his holy Assemblies and in his honourable and most pleasant work How oft hath his Day and his holy uncorrupted Ordinances and the communion of his Saints and the mentioning of his Name and Kingdom and the pleading of his cause with sinners and the celebrating of his praise been my delight O how many hundreds that he hath sent have wanted the abundant encouragement which I have had When he hath seen the disease of my despondent mind he hath not tryed me by denying me success nor suffered me with Ionas according to my inclination to overrun his work but hath ticed me on by continued encouragements and strowed all the way with mercies But his mercies to me in the souls of others have been so great that I shall secretly acknowledge them rather than here record them where I must have respect to those usual mercies of believers which lye in the common road to Heaven And how endless would it be to mention all All the good that friends and enemies have done me All the wise and gracious disposals of his providence in every condition and change of life and change of times and in every place whereever he brought me His every dayes renewed merciâ—s His support under all my languishings and weakness his plentiful supplies his gracious helps his daily pardons and the Glorious Hopes of a blessed Immortality which his Son hath purchased and his Covenant and Spirit sealed to me O the mercies that are in One Christ one Holy Spirit one Holy Scripture and in the Blessed God himself These I have mentioned unthankful heart to shame thee for thy want of Love to God And these I will leave upon record to be a witness for God against thy ingratitude and to confound thee with shame if thou deny thy Love to such a God Every one of all these mercies and multitudes more will rise up against thee and shame thee before God and all the world as a monster of unkindness if thou Love not him that hath used thee thus Here also consider what God is for your future good as well as what he hath been hitherto How all sufficient how powerful merciful and good But of this more anon § 24. Direct 7. Improve the vanity and vexation of the Creature and all thy disappointments and Direct 7. injuries and afflictions to the promoting of thy Love to God And this by a double advantage First By observing that there is nothing meet to divert thy Love or rob God of it unless thou wilt Love thy trouble and distress Secondly That thy Love to God is the comfort by which thou must be supported under the injuries and troubles which thou meetest with in the world And therefore to neglect it is but to give up thy self to misery Is it for nothing O my soul that God hath turned loose the world against thee That Devils rage against thee and wicked men do reproach and slander thee and seek thy ruine and friends prove insufficient and as broken Reeds It had been as easie to God to have prospered thee in the world and suited all things to thy own desires and have strawed thy way with the flowers of worldly comforts and delights But he knew thy proneness to undo thy self by carnal loves and how easily thy heart is enticed from thy God And therefore he hath wisely and mercifully ordered it that thy temptations shall not be too strong and no creature shall appear to thee in an over-amiable tempting dress Therefore he hath suffered them to become thy enemies And wilt thou love an enemy better than thy God What! an envious and malicious world A world of cares and grief and pains a weary restless empty world How deep and piercing are its injuries How superficial and deceitful is its friendship How serious are its sorrows What toyish shews and dreams are its delights How constant are its cares and labours How seldome and short are its flattering smiles Its comforts are disgraced by the certain expectation of succeeding sorrows Its sorrows are heightned by the expectations of more In the midst of its flatteries I hear something within me saying Thou must dye This is but the way to rottenness and dust I see a Winding-sheet and a Grave still before me I foresee how I must lye in pains and groans and then become a lothesome corpse And is this a world to be more delighted in than God What have I left me for my support and solace in the midst of all this Vanity and Vexation but to look to him that is the All-sufficient sure never failing good I must love him or I have nothing to love but enmity or deceit And is this the worst of Gods design in permitting and causing my pains and disappointments here Is it but to drive my foolish heart unto himself that I may have the solid delights and happiness of his Love O then let his blessed will be done Come home my soul my wandering tired grieved soul Love where thy love shall not be lost Love him that will not reject thee nor deceive thee nor requite thee as the world doth with injuries and abuse Despair not of entertainment though the world deny it thee The peaceable region is above In the world thou must have trouble that in Christ thou maist have peace Retire to the harbour if thou wouldst be free from storms God will receive thee when the world doth cast thee off if thou heartily cast off the world for him O what a solace is it to the soul to be driven clearly from the world to God and there to be exercised in that sacred Love which will accompany us to the world of Love § 25. Direct 8. Labour for the truest
things and greatest interest of our souls being there will greatly raise us to the Love of God if any thing will do it To foresee how near him we shall be ere long and what a glorious proof we shall have of his good will and how our souls will be ravished everlastingly with his Love To think what hearts the blessed have that see his glory and live with Christ How full of love they are and what a delight it is to them thus to love must needs affect the heart of a Believer Lift up thy head poor drowsie sinner Look up to Heaven and think where thou must live for ever Think what the holy ones of God are doing Do they love God or do they not Must it not be then thy life and work for ever And canst thou forbear to love him now that is bringing thee to such a world of Love Thou wouldst love him more that would give thee security to possess a Kingdom which thou never sawest than him that giveth thee but some toy in hand And let it not seem too distant to affect thee The time is as nothing till thou wilt be there Thou knowest not but thou maist be there this night There thou shalt see the Maker of the worlds and know the mysteries of his wonderous works There thou shalt see thy blessed Lord and feel that love which thou readest of in the Gospel and enjoy the fruits of it for ever There thou shalt see him that suffered for thee and rose again whom Angels see and worship in his glory Thou shalt see there a more desirable sight than those that saw him heal the blind and lame and sick and raise the dead or those that saw him in his transfiguration or than those that saw him on the Cross or after his resurrection or than Stephen saw when he was stoned or Paul when he was converted yea more than it is like he saw when he was in his rapture in the third Heavens O who can think believingly on the life which we must there shortly live the glory which we must see the love which we must receive and the love which we must exercise and not feel the fire begin to flame and the Glass in which we see the Lord become a burning-glass to our affections CHRIST and HEAVEN are the Books which we must be often reading the Glasses in which we must daily gaze if ever we will be good proficients and practitioners in the Art of holy Love § 34. Direct 13. Exercise your souls so frequently and diligently in this way of Love that the Method Direct 13. of it may be familiar to you and the means and motives still at hand and you may presently be able to fall into the way as one that is well acquainted with it and may not be distracted and lâ—st in generals as not knowing where to fix your thoughts I know no Methods alone will serve to raise the dead and cause a carnal senseless heart to love the Lord But I know that many honest hearts that have the Spirit of Love within them have great need to be warned that they quench not the Spirit and great need to be directed how to stir up the grace which is given them and that many live a more dull or distracted uncomfortable life than they would do if they wanted not Skill and Diligence The soul is most backward to this highest work and therefore hath the greater need of helps And the best have so much need as that it is well if all will serve to keep up Loving and Grateful thoughts of God upon their minds And when every Trade and Art and Science requireth diligence exercise and experience and all are Bunglers at it at the first can we reasonably think that we are like to attain any high degrees with sleight and short and seldom thoughts § 35. Direct 14. Yet let not weak-headed or melâ—ncholly persons set themselves on those Methods Direct 14. or lengths of Meditation which their heads cannot bear lest the Tempter get advantage of them and abate their Love by making Religion seem a torment to them but let such take up with shorter obvious Meditations and exercise their Love in an active obediential way of living That is the best Physick that is fitted to the Patients strength and case And that 's the best Shoo that is meetest for the foot and not that which is the biggest or the finest It is a great design of Satan to make all duties grievous and burdensome to us and thereby to cast us into continual pain and fear and trouble and so destroy our delight in God and consequently our Love Therefore pretend not to disability for carnal unwillingness and laziness of mind but yet marr not all by grasping at more than you are able to bear Take on as you are able and increase your work if God increase your strength If a melancholly person crack his brain with immoderate unseasonable endeavours he will but disable himself for all § 36. Direct 15. Keep clear and hold fast the Evidences of thy Sincerity that thou maist perceive Direct 15. thy interest in the Love of God and resist the temptations which would hide his Love to thee and cause thee to doubt of it or deny it Satan hath not his end when he hath troubled thee and robbed thee of thy peace and comfort It is worse that he is seeking to effect by this His malice is more against God than against thee and more against God and thee in this point of Love than in any other grace or duty He knoweth that God esteemeth this most And he knoweth if he could kill thy love he kills thy soul. And he knoweth how natural it is to man to love those that love him and hate those that hate him be they never so excellent in themselves And therefore if he can perswade thee into despair and to think that God hateth thee and is resolved to damn thee he will not despair of drawing thee to hate God Or if he do but bring thee to fear that he loveth thee not he will think accordingly to abate thy love I know that a truly gracious soul keepeth up its love when it loseth its assurance and mourneth and longeth and seeketh in love when it cannot triumph and rejoyce in love But yet there are some prints left on the heart of its former apprehensions of the love of God And such souls exceedingly disadvantage themselves as to the exercises of love and make it a work of wondrous difficulty O it will exceedingly kindle love when we can see Gods surest Love-tokens in our hearts and look to the promises and say They are all mine and think of Heaven as that which shall certainly be our own and can say with Thomas My Lord and my God and with Paul that The life which I live in the flesh I live by the faith of the Son of God that loved me and gave himself for
have a higher birth than they and higher hopes and higher hearts by setting light by that which their hearts are set upon as their felicity When seeming Christians are as worldly and ambitious as others and make as great a matter of their gain and wealth and honour it sheweth that they do but cover the base and sordid Spirit of worldlings with the visor of the Christian name to deceive themselves and bring the faith of Christians into scorn and dishonour the holy name which they usâ—r◠§ 35. Dirâ—ct 4. It much hâ—noureth God when his servants can quietly and fearlesly trust in him Diâ—â—ct 4. iâ— the â—â—ce of all the dangers and threatnings which Devils or men can cast before them and can joyfully sufâ—er pain or dâ—ath in obedience to his commands and in confidence on his promise of everlasting happinesâ— This sheweth that we believe indeed that there is a God and that he is the rewarder of them that diligently seek him Heb. 11. 6. and that he is true and just and that his promises are to be trusted on and that he is able to make them good in despight of all the malice of his enemies and that the threats or frowns of sinful Worms are câ—ntemptible to him that feareth God Psal. 58. 11. Sâ— that men shall say Verily there is a reward for the righteous Verily there is a God that judâ—eth in the earth and that at last will judge the world in righteousness Paul glâ—ried in the Thâ—ssal â—iaâ—s for their faith and paâ—ience in all their persecutions and tâ—ibulations which they endured as a mâ—nifest tâ—ken â—f the righteous judgement of God that they might be accounted worthy of the Kingdâ—m 〈…〉 God fâ—r which they suffered Seeing it is a righteous thing with Gâ—d to recompence tribulation to them that trouble us and rest with his Saints to those that are troubled 2 Thess. 1. 4 5 6 7. If ye be rep 〈…〉 d for the name of Christ happy are ye for the Spirit of glory and of God resteth upon you â—â— their part he is evil spâ—ken of but on your part he is glorified 1 Pet. 4. 14. If any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf Vers. 16. When confidence in God and assurance of the great reward in Heaven Matth. 5. 11 12. doth cause a believer undâ—untedly to say as the three Witnesses Dan. 3. We are not careful O King to answer thee in this mâ—tter The God whâ—m we serve is able to deliver us when by faith we can go through the tryal of carnal mâ—ckings and scourgings of bonds and imprisonment to be destitute and afflicted yea and toâ—tured not accepting deliverance upon sinful terms thus God is glorified by believers List up your voices O ye afflicted Saints and sing fâ—r the Mâ—jesty of the Lord Glorifie ye the Lord in the fires even the name of the Lord God of Israel in the Islâ—s of the Sea Iâ—a 24. 14 15. Sing to his Praise with Paul and Silas though your feet be in the stocks Iâ— God call for your lives remember that you are nâ—t your own you are bought with a price therefâ—re glorifie God in your bodies and Spiâ—its which are his 1 Cor. 6. 20. Rejoyce in it if you bear in your bodies the marks of the Lord Iesus Gal 6. 17. And if you alwayes bear about in the body the dying of the Lord Iesus that the life also of Iesus may be manifested in your bodies 2 Cor. 4. 10. And with all boldness see that Christ be magnified in your bodies whether it be by life or death Phil. 1. 20. Hâ— dishonoureth and reproacheth Christ and faith that thinks he is not to be trusted even unto the death § 36. Direct 5. It much honoureth God when the hopes of everlasting joyes do cause believers to Direct 5. liâ—e much more jâ—yfully than the most prosperous worldlings not with their kind of doting mirth in vain sports and pleasures and foolish talking and uncomely jests But in that constant cheerâ—ulness and gladness which beseemeth the heirs of glory Let it appear to the world that indeed you hope to live with Christ and to be equal with the Angels Doth a dejected countenance and a mournâ—ul troubled and complaining life express such hopes or rather tell men that your hopes are small and that God is a hard Master and his service grievous Do not thus dishonour him by your inordinate dejectedness Do not affright and discourage sinners from the pleasant service of the Lord. § 37. Direct 6. When Christians live in a readiness to dye and can rejoyce in the approach of death Direct 6. and lâ—ve and long for the ay of Iudgement when Christ shall justifie them from the slanders of the woâ—ld and shall judge them to eternaâ— joyes this is to the glory of God and our profession When death which is the King of fears to others appeareth as disarmed and conquered to believers when Iudgement which is the terror of others is their desire this sheweth a triumphant faith and that godliness is not in vain It must be something above nature that can make a man desire to depart and be with Christ as best of all and to be absent from the body and present with the Lord and to comfort one another with the mention of the glorious coming of their Lord and the day when he shall judge the world in righteousness Phil 1. 21. 2 Cor. 5. 8. 1 Thess. 4 18. 2. 1 10. § 38 Direct 7. The Humility and Meekness and Patience of Christians much honour God and their Direct 7. holy faith as Pride and Passion and Impatience dishonour him Let men see that the Spirit of God doth cast down the devillish sin of Pride and maketh you like your Master that humbled himself to assume our flesh and to the death of the Cross and to the contradiction and reproach of foolish sinners and made himself of no reputation but endured the shame of being derided spit upon and crucified Phil. 2. 7 8 9. Heb. 12. 2. and stooped to wash the feet of his Disciples It is not stoutness and lifting up the head and standing upon your terms and upon your honour in the world that is the honouring of God When you are as little children and as nothing in your own eyes and seek not the honour that is of men but say Not to us O Lord not to us but to thy Name be the glory Psal. 115. 1. and are content that your honour decrease and be trodden into the dirt that his may increase and his name be magnified this is the glorifying of God So when you shew the world that you are above the impotent passions of men not to be insensible but to be angry and sin not and to give place to wrath and not to resist and avenge your selves Rom. 12. 19. and to be meâ—k and lowly in heart Matth. 11. 29. It will appear that
Actions divers from that which commandeth my affections As those that put children relations families neighbours under our especiall charge and care though often others must be more loved 20. That Good which is the object of Love is not a meer Universal or General notion but is allwaies some particular or singular being in esse reali vel in esse cognito As there is no such thing in rerum natura as Good in a meer General which is neither the Good of natural existence or of moral perfection or of Pleasure Profit Honour c. Yea which is not in this or in that singular subject or so conceived so there is no such thing as Love which hath not some such singular object As Rada and other Scotists have made plain 21. All Good is either GOD or a CREATURE or a Creatures Act or Work 22. GOD is GOOD Infinitely Eternally Primitively Independently Immutably Communicatively of whom and by whom and to whom are all things The Beginning or first efficient the Dirigent and ultimately ultimate cause of all created Good As Making and Directing All things For Himself 23. Therefore it is the duty of the Intellectual Creature to Love God Totally without any exceptions or restrictions with all the Power Mind and Will not only in degree above our selves and all the world But also as GOD with a Love in kind transcending the Love of every Creature 24. All the Goodness of the Creature doth formally consist in its threefold Relation to GOD viz. 1. In the Impresses of God as its first Efficient or Creator as it is his Image or the effect and demonstration of his perfections viz. his Infinite Power Wisdom and Goodness 2 In its Conformity to his Directions or Governing Laws and so in its Order and Obedience 3. And in its Aptitude and Tendency to God as its final cause even to the demonstration of his Glory and the Complacency of his Will 25. All Created Good is therefore Derivative Dependant Contingent Finite Secondary From God By God and To God receiving its Form and Measure from its respect to Him 26. Yet as it may be subordinately From man as the Principle of his own Actions and By man as a subordinate Ruler of himself or others and To man as a subordinate End so there is accordingly a subordinate sort of Goodness which is so denominated from these respects unto the Creature that is himself Good subordinately 27. But all this subordinate Goodness Bonum à nobis Bonum per nos Bonum nobis is but Analogically so and dependantly on the former sort of Goodness and is something in due subordination to it and against it nothing that is not properly Good 28. The best and excellentest Creatures in the foresaid Goodness-related to God are most to be loved and all according to the Degree of their Goodness more than as Good in relation to our selves 29. But seeing their Goodness is formally their Relation unto God it followeth that they are Loved 〈◊〉 only for his sake and consequently Gods Image or Glory in them is first Loved and so the true Love of any Creature is but a secondary sort of the Love of God 30. The best being next to God is the universe or whole Creation and therefore next him most to be loved by us 31. The next in Amiableness is the whole coelestial society Christ Angels and Saints 32. The next when we come to distinguish them is Christs own Created Glorified Nature in the Person of the Mediator Because Gods Glory or Image is most upon him 33. The next in Amiableness is the whole Angelical society or the orders of Intellectual Spirits above man 34. The next is the spirits of the Just made perfect or the Triumphant Church of Saints in Heaven 35. The next is all this lower world 36. The next is the Church in the world or militant on earth 37. The next are the particular Kingdoms and Societies of the world and so the Churches according to their various degrees 38. The next under societies and multitudes are those individual persons who are Best in the three fore-mentioned respects Whether our selves or others And thus by the objects should our Love that is Rational be diversified in Degree and that be Loved best that is best 39. The Amiable Image of God in man is as hath oft been said 1. Our Natural Image of God or the Image of his three Essential properties as such that is Our Vital Active Power our Intellect and our will 2. Our Moral Image or the Image of his said properties in their perfections viz. Our Holiness that is Our Holy Life or spiritual vivacity and Active Power Our Holy Light or Wisdom our Holy Wills or Love 3. Our Relative Image of God or the Image of his Supereminencie Dominion or Majesty which is 1. Common to Man in respect to the Inferiour Creatures that we are their Owners Governâ—rs and End and Benefactors 2. Eminently in Rulers of Men Parents and Princes who are Analogically sub-owners sub-rulers and sub-benefactors to their inferiors in various degrees By which it is discernable what it is that we are to Love in man and with what variety of kinds and degrees of Love as the Kinds and degrees of amiableness in the objects differ 40. Even the Sun and Moon and frame of Nature the Inanimates and Bruits must be Loved in that Degree Compared to Man and to one another as their Goodness before described that is the Impressions of the Divine perfections do more or less Gloriously appear in them and as they are adapted to him the ultimate end 41. As God is in this life seen but darkly and as in a Glass so also proportionably to be Loved For our Love cannot exceed our Knowledge 42. Yet it followeth not that we must Love him only as he appareth in his works which demonstrate him as effects do their cause For both by the said works improved by Reason and by his word we know that he is before his works and above them and so distinct from them as to transcend and comprehend and cause them all by a continual causality And therefore he must accordingly be Loved 43. It greatly hindereth our Love to God when we overlook all the intermediate excellencies between Him and us which are much better and therefore more amiable than our selves such as are before recited 44. The Love of the universe as bearing the liveliest Image or impress of their Cause is an eminent secondary Love of God and a great help to our Primary or Immediate Love of him Could we comprehend the Glorious excellency of the universal Creation in its matter form parts order and uses we should see so Glorious an Image of God as would unspeakably promote the work of Love 45. Whether the GLORY of God in HEAVEN which will for ever beatifie the beholders and possessors be the Divine Essence which is every where or a Created Glory purposely there placed for the felicity of holy spirits and
corruption Direct 3. and that the natural tendency of Reason is to those high and excellent things which corruption and bruitishness do almost extinguish or cast out with the most and that the prevalency of the lower-faculties against right Reason is so lamentable and universal to the confusion of the world that it is enough to tell us that this is not the state that God first made us in and that certainly sin hath sullied and disordered his work The wickedness of the world is a great confirmation of the Scripture § 7. Direct 4. Consider how exactly the Doctrine of the Gospel and Covenant of Grace is suited to Direct 4. the lapsed state of man even as the Law of Works was suited to his state of innocency so that the Gospel may be called the Law of Lapsed Nature as suited to it though not as revealed by it as the other was the Law of Entire Nature § 8. Direct 5. Compare the many Prophecies of Christ with the fulfilling of them in his person As Direct 5. that of Moses recited by Stephen Acts 7. 37. Isa. 53. Dan. 9. 24 25 26 c. And consider that those Jews which are the Christians bitterest enemies acknowledge and preserve those Prophecies and all the Old Testament which giveth so full a testimony to the New § 9. Direct 6. Consider what an admirable suitableness there is in the Doctrine of Christ to the relish Direct 6. of a serious heavenly mind and how all that is spiritual and truly good in us doth close with it and embrace it from a certain congruity of Natures as the eye doth with the light and the stomach with its proper food Every good man in reading the Holy Scripture feeleth something even all that 's good within him bear witness to it And only our worser part is quarrelling with it and rebells against it § 10. Direct 7. Consider how all the first Churches were planted by the success of all those Miracles Direct 7. mentioned in the Scripture And that the Apostles and thousands of others saw the Miracles of Christ and the Churches saw the Miracles of the Apostles and heard them speak in Languages unlearnt and had the same extraordinary gifts communicated to themselves And these being openly and frequently manifested convinced unbelievers and were openly urged by the Apostles to stop the mouths Gal 3. 1 2 3. of opposers and confirm believers who would all have scorned his arguments and the faith which they supported if all these had been fictions of which they themselves were said to be eye-witnesses and agents So that the very existence of the Churches was a testimony to the matter of fact And what testimony can be greater of Gods interest and approbation than Christs Resurrection and all these miracles § 11. Direct 8. Consider how no one of all the Hereticks or Apostates did ever contradict the matters Direct ◠of fact or hath left the world any kind of confutation of them which they wanted not malice or encouragement or opportunity to have done § 12. Direct 9. Consider how that no one of all those thousands that asserted these miracles are Direct 9. ever mentioned in any history as repenting of it either in their health or at the hour of death whereas it had been so heinous a villany to have cheated the world in so great a cause that some consciences of dying men especially of men that placed all their hopes in the life to come must needs have repented of § 13. Direct 10. Consider that the witnesses of all these Miracles and all the Churches that believed Direct 10. them were taught by their own doctrine and experience t◠forsake all that they had in the world and to be reproached hated and persecuted of all men and to be as lambs among wolves in expectation of death and all this for the hope of that blessedness promised them by a Crucified Risen Christ. So that no worldly end could move them to deceive or willingly to be deceived § 14. Direct 11. Consider how impossible it is in it self that so many men should agree together to deceive Direct 11. the world and that for nothing and at the rate of their own undoing and death and that they should all agree in the same narratives and doctrines so unanimously And that none of these should ever confess the deceit and disgrace the rest All things well considered this will appear not only a Moral but a Natural impossibility Especially considering their quality and distance there being thousands in several countries that never saw the faces of the rest much less could enter a confederacie with them to deceive the world § 15. Direct 12. Consider the certain way by which the Doctrine and Writings of the Apostles and Direct 12. other Evangelical messengers hath been delivered down to us without any possibility of material alteration Because the Holy Scriptures were not left only to the care of private men or of the Christians of one country who might have agreed upon corruptions and alterations But it was made the office of the ordinary Ministers to read and expound and apply them And every Congregation had one or more of these Ministers And the people received the Scriptures as the Law of God and that by which they must live and be judged and as their charter for Heaven So that it was not possible for one Minister to corrupt the Scripture Text but the rest with the people would have quickly reproved him Nor for those of one Kingdom to bring all other Christians to it throughout the world without a great deal of consultation and opposition if at all which never was recorded to us § 16. Direct 13. Be acquainted as fully as you can with the History of the Church that you may Direct 13. know how the Gospel hath been planted and propagated and assaulted and preserved until now which will much better satisfie you than general uncertain talk of others § 17. Direct 14. Iudge whether God being the Wise and Merciful Governor of the world would Direct 14. Neq enim potest Deus qui summa Veritas Bonitas est hu manum genus prolem suam decipere suffer the honestest and obedientest subjects that he hath upon earth to be deceived in a matter of such importance by pretence of Doctrines and Miracles proceeding from himself and which none but God or by his special grant is able to do without disowning them or giving any sufficient means to the world to discover the deceit For certainly he needeth not deceit to govern us If you say that he permits Mahometanism I answer 1. The main positive doctrine of the Mahometanes for the worshiping of one only God against Idolatry is true And the by-fancies of their pretended Prophet are not commended to the world upon the pretense of attesting Miracles at all but upon the affirmation of Ma sil 〈◊〉 de
godly Son of a wicked Father is more honourable than they Your ancestors are but of the common stock of sinful Adam and your great friends may possibly become your enemies and it is little that the greatest of them can do for you if God be not your friend 7. Is it your learning or wisdom or ability for speech or action that you are proud of Remember that the Devils and many that are now in Hell have far exceeded you in these And that the wiser you are indeed the humbler you will be and by pride you confute your ostentation of your wisdom Achitophels wisdom which saveth not the owner from perdition is little cause of glorying Ier. 8. 8 9. There were men that boasted of their wisdom even in the Law of God who yet were ashamed and dismayed for they rejected the Word of the Lord and then what wisdom could there be in them Therefore thus saith the Lord Let not the wise man glory in his wisdom nor let the mighty man glory in his might let not the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindness judgement and righteousness in the earth for in these do I delight saith the Lord Jer. 9. 23 24. Those were not unlearned of whom Paul speaketh 1 Cor. 1. 20. Where is the Wise Where is the Scribe Where is the Disputer of this world Hath not God made foolish the wisdom of this world 8. Is it success in Wars or great undertakings that you are proud of But by whose strength did you perform it And how unhappy a success is that which hindreth your success in the work of your salvation And how many have been brought down again to shame that have been lifted up in pride of their successes 9. Is it the applause of men that proclaim your excellency that you are proud of Alas how poor a portion is the breath of man And how mutable are your applauders that perhaps the next day will turn their tunes and as much reproach you Will you be proud of Praise when it is the Devils whistle purposely to entice you into this pernicious snare that he may destroy you It is a danger to be feared for it destroyeth many but not a benefit much to be rejoyced in much less to be proud of for few are the better for it Titles and applause increase not real worth and vertue but puff up many with a mortal tympanie 10. Is it your grace and goodness or eminency in Religion that you are proud of This is most absurd when predominant Pride is a certain sign that you have no saving grace at all and so are proud of what you have not And if you have it so far as you are proud of it you abuse it contradict it and destroy it For Pride is to Grace what the Plague or Consumption is to Health It is Novices that have least grace and knowledge that are aptest to be puft up with Pride and thereby to fall into the condemnation of the Devil 1 Tim. 3. 6. that is into the like punishment for the like sin When the Pot boyleth over that which was in it is lost in the fire Rise not too high in the esteem of your grace lest you rise to the loss of it Be not high-minded but fear Rom. 11. 20. When you think you stand take heed lest you fall 1 Cor. 10. 12. § 98. Direct 17. Look to the nature and tendency of every Grace and Ordinance and Duty and use them diligently for they all tend to the destruction of Pride Knowledge discerneth the folly and pernicious tendency of Pride and abundant matter for Humiliation Faith is the casting off our pride and going with empty hungry souls to Christ for mercy and supply It sheweth us the most powerful sight in the world for the humbling of a soul even a Crucified Christ and a most Holy God and a glorified society of humble souls and a dreadful judgement and damnation for the proud I might shew you the same of every grace and duty but for being tedious § 99. Direct 18. Look to the humbling Iudgements of God on your selves and others and turn them Direct 18. all against your Pride You will sure think it an unsuitable and unseasonable thing for the calamitous to be proud Are you not oft complaining of one thing or other upon your consciences your bodies your estates your names your relations or friends and yet will you be proud while you complain If the Judgements that have already befallen you humble you not it God love you and will save you you may expect you should feel more and the load should be increased till it make you sâ—oop O miserable obstinate sinners that can groan with sickness and yet be proud and murmur under want and yet be proud and daily crossed by one or other and yet be proud yea and tormented with fears of Gods displeasure and yet be proud Have not all the Wars and blood and ruines that have befallâ—n us in these Kingdoms been yet enough to take down pride Many 〈…〉 bling sights we have seen and many humbling stripes we have felt and yet are we not humbled We have seen houses râ—bbâ—d and Towns fired and the Countrey pillaged and the blood of many thousands shed and their carkasses scattered about the fields and yet are we not humbled If we were proud of our Riches they have been taken from us If proud of our buildings they have been tuâ—â—ed into ruinous heaps If we have been proud of our Government and the Fame and Glory of our Countrâ—y we have seen how our sins have pulled down our Government dishonoured our Rulers and blâ—mished our Glory and turned it into shame and yet are we not humbled If you lived in a house infected with the Plague and had buried Father and Mother and Brothers and Sisters and but a very few were left alive expecting when their turn came next if these few were not humbled would you not think them blind and sottish persons Do you yet look high and conâ—end for preheminâ—nce and look for honour and envy others and desire to domineer and have your will and way and set out your selves in the neatest dress Must you have sharper stripes before you will be humbled Must greater injuries and violences and losses and fears and reproaches be the means Why will you choose so painful a remedy by frustrating the easier If it must be so the 〈…〉 ment shall shortly come yet nearer to thee It shall either strip thee of the rest or cover theâ— with shame or lay thee in pain upon thy Couch where thy head shall ake and thy heart be sick and thy bâ—dâ— weaâ—y and thou shalt pant and gasp for breath Wilt thou then be proud and câ—â—â—â—â—l for honour When thou expectest hourly when thy proud and guilty soul shall be turned out of tâ—y body
of God in Prayer doth much dispel the frauds of carnal reasonings Yet persons who by Melancholy are cast into diseased fears and scrupulosities are uncapable of this way of tryal § 10. Direct 8. Consult with wise impartial persons and open your case to them without deceit Direct 8. before affection have gone so far as to blind you or leave you uncapable of help In this case if in any case the judgement of a stander by that 's faithful and impartial is usually to be preferred before your own For we are too near our selves and judgement will be bribed and byassed even in the best and wisest persons § 11. Direct 9. Yet cast not away all because you discover much excess or carnality in your affections Direct 9. For frequently there is a mixture both in the cause of Love and in the Love it self of good and evil And when you have but taken out all that was selfish and carnal and erroneous in the cause the carnal violent Love will cease but not all Love For still there will and must remain the moderate rational and holy Love which is proportioned to the creatures worth and merit and is terminated ultimately on God The separation being made this part must be preserved § 12. Direct 10. Meer Natural appetite in it self is neither morally good or evil But as it is well Direct 10. placed and ordered it is good and as unruled or ill-ruled it is evil Helps to mortifie sinful Love § 13. Direct 1. The greatest of all means to cast out all sinful Love is to keep the soul in the Love Direct 1. of God Jud. 21. wholly taken up in admiring him serving him praising him and rejoycing in him Nâ—â—â—â—â—â— Love maketh manâ—â—â—â— â—riendly Love perfectâ—th it much more Divine Love but waâ—â—on Love corrupteth and embaseth it Lord Bacoâ— â—â—â—â— 10. of which see Chap. 3. Dir. 11. we see that they that are taken up in the Love and Service of one person are not apt to be taken much with any other But it is not only by diversion nor only by prepossessing and employing all our Love that the Love of God doth cure sinful Love but besides these there is also a Majesty in his objective presence which aweth the soul and commandeth all things else to keep their distance And there is an unspeakable splendour and excellency in him which obscureth and annihilateth all things else though they are more neer and clearly seen and known And there is a celestial kind of sweetness in his Love which puts the soul that hath tasted it out of relish with transitory inferiour goâ—d As he that hath conversed with wise and learned men will no more admire the wit of fools And as he that hath been employed in the Government of a Kingdom or the sublimest studies will be no more in love with Childrens games and paddling in the dirt § 14. Direct 2. The next help is to see that the Creature deceived you not and therefore that you be Direct 2. not rash and hasty but stay while you come neerer it and see it uncloathed of borrowed or affected 〈…〉 â—iâ— Ita amandum quaâ—â— odâ—o fi mu habâ—uâ—â— plutimos enim esse malos Quam tamen â—â—â—â—â—ntiam Cicero in Lâ—â—io sapiente dâ—cit pâ—ane indignum Amâ—cos seqâ—eâ—e quos â—on â—udeaâ—â—lâ—gâ—sâ—◠〈…〉 ornaments and see it not only in the dress in which it appeareth abroad which often covereth great deformities but in its homely habit and night attire Bring it to the light and if it may be also see it when it hath endured the fire which hath taken off the paint and removed the dress Most of your inordinate Love to creatures is by mistake and rashness The Devil tricks them up and paints them that you may fall in love with them or else he sheweth you only the outside of some common good and hideth the emptiness or rottenness within Come nearer therefore and stay longer and prevent your shame and disappointments Is it not a shame to see you dote on that place or office or thing this year which you are weary of before the next Or to see two persons impatiently fond of each other till they are marryed and then to live in strife as aweary of each other How few persons or things have been too violently loved that were but sufficiently first tryed § 15. Direct 3. The next great help is to destroy self-love as carnâ—l and inordinate For this is the Parent life and root of all other sinful love whatever Why doth the Worldling over-love his wealth and the proud man his greatness and repute and the sensualist his pleasures but because they Direct 3. first over-love that flesh and self which all these are but the provision for Why doth a dividing Sectary over-value and over-love all the party or sect that are of his own opinion but because he first over-valueth and over-loveth himself why do you love those above their worth who think Sâ—â— before Chap. 4 Pa â— 7 highly of you and are on your side and use to praise you behind your back or that do you a good turn but because you first over-love your selves Why doth Lustful Love enflame you or the Love of meat and drink and sport and bravery carry you into such a gulf of sin but that first you over-love your fleshly pleasure what ensnareth you in fondness to any person but that you think they love you or are suitable to your carnal ends See therefore that you mortifie the flesh § 16. Direct 4. Still remember how jealous God is of your Love and how much he is wronged when Direct 4. any creature encroacheth upon his right 1. You are his own by Creation and did he give you Love to lay out on others and deny it to himself 2. He daily and hourly maintaineth you he giveth you every breath and bit and mercy that you live upon and will you love the creature with his part of your love 3. How dearly hath he bought your Love in your Redemption 4. He hath adopted you and brought you into the nearest relation to him that you may love him 5. He hath pardoned all your sins and saved you from Hell if you are his own that you may Love him 6. He hath promised you eternal glory with himself that you may Love him 7 His excellency best deserveth your love 8. His creatures have nothing but from him and were purposely sent to bespeak your love for him rather than for themselves And yet after all this shall they encroach upon his part If you say It is not Gods part that you give them but their own I tell you All that Love which you give the creature above its due you take from God But if it be such a Love to the creature as exceedeth not its worth and is intended ultimately for God and maketh you not Love him the less but the more it is not it that I am speaking
men though never so sound and rational be certainly deceived in this we know not when they are not deceived and there can be no certainty of faith or knowledge For if you say that the Church telleth us that sense is deceived in this and only in this Deny not sense with the Papists I answer If it be not first granted that sense as so stated is certain in its apprehension there is no certainty then that there is a Church or a man or a world or what the Church ever said or any member of it And if sense be so fallible the Church may be deceived who by the means of sense doth come to all her knowledge To deny faith is the property of an Infidel To deny Reason is to deny Humanity and is fittest for a mad man or a Beast if without reason reason could be denyed But to deny the certainty of sense it self and of all the senses of all sound men and that about the proper objects of sense this sheweth that ambition can make a Religion which shall bring man quite below the Beasts and make him a Mushrome that Rome may have subjects capable of her Government and all this under pretence of honouring faith and saving souls Making God the destroyer of nature in order to its perfection and the deceiver of nature in order to its ☜ edification § 12. Direct 10. Sense must not be made the Iudge of matters that are above it as the proper objects Direct 10. of faith and reason nor must we argue negatively from our senses in such cases which God in nature never brought into their Court. We cannot say that there is no God no Heaven no Hell no Angels no souls of men because we see them not We cannot say I see not the Antipodes nor other Kingdoms of the world and therefore there is no such place so we say as well as the Papists that sense is no Judge whether the spiritual body of Christ be present in the Sacrament no more than whether an Angel be here present But sense with reason is the Judge whether bread and Wine be there present or else humane understanding can judge of nothing Christ would have had Thomas to have believed without seeing and feeling and blesseth those that neither see him nor feel and yet believe but he never blesseth men for believing contrary to the sight and feeling and taste of all that have sound senses and understandings in the world Their instance of the Virgins conception of Christ is nothing contrary to this For it belongeth not to sense to judge whether a Virgin may conceive Nor will any wise mans Reason judge that the Creator who in making the world of nothing was the only cause cannot supply the place of a partial second cause in Generation They might more plausibly argue with Aristotle against the Creation it self that ex nihilo nihil fit but as it is past doubt that the infallibility of sense is nothing at all concerned in this so it is sufficiently proved by Christians that God can create without any pre-existent matter Reason can see much further than sense by the help of sense and yet much further by the help of Divine Revelation by faith To argue Negatively against the conclusions of Reason or Divine Revelation from the meer negation of sensitive apprehension is to make a Beast of man We must not be so irrational or impious as to say that there is nothing but what we have seen or felt or tasted c. If we will believe others who have seen them that there are other parts of the world we have full Reason to believe the sealed testimony of God himself that there are such superiour worlds and powers as he hath told us We have the use of sense in hearing or seeing Gods revelation and we have no more in receiving mans report of those Countreys which we never saw § 13. If they will make it the Question whether the sense may not be deceived I answer we doubt not by distance of the objects or distempers or disproportions of it self or the Media it may But if the sense it self and all the means and objects have their natural soundness aptitude and disposition it is a contradiction so say it is deceived for that is to say it is not the sense which we suppose it is If God deceive it thus he maketh it another thing It is no more the same nor will admit the same definition But however it is most evident that the senses being the first entrance or inlet of knowledge the first certainty must be there which is presupposed to the certain judgement of the intellect But if these err all following certainty which supposeth the certainty of the senses is destroyed And this error in the first reception like an error in the first concoction is not rectified by the second And if God should thus leave all men under a fallibility of sense he should leave no certainty in the world and I desire those that know the definition of a lye to consider whether this ☞ be not to feign God to lye in the very frame of nature and by constant lyes to rule the world when yet it is impossible for God to lye And if this Blasphemy were granted them yet it would be mans duty still to judge by such senses as he hath about the objects of sense For if God have made them fallible we cannot make them better Nor can we create a Reason in our selves which shall not presuppose the judgement of sense or which shall-supply its ordinary natural defects So that the Roman faith of Transubstantiation denying the reality of Bread and Wine doth not only unman the world but bring man lower than a Beast and make sense to be no sense and the world to be governed by natural deceit or lyes and banish all certainty of faith and reason from the Earth and after all ☞ with such wonderful enmity to charity as maketh man liker the Devil than else could easily be believed they sentence all to Hell that believe not this and decree to burn them first on earth and to depose Temporal Lords from their dominions that favour them or that will not exterminate them from their Lands and so absolve their Subjects from their Allegiance and give their Dominions to others All this you may read in the third Canon of the Laterane General Council under Innocent 3. § 14. Direct 11. Look not upon any object of sense with sense alone nor stop not in it but let reason Direct 11. begin where sense doth end and alwayes see by faith or reason the part which is invisible as well as the sensible part by sense By that which is seen collect and rise up to that which is unseen It God had given us an eye or ear or taste or feeling and not a mind then we should have exercised no other faculty but what we had But sure he
danger is Hell The mediate danger in general is sin But you must find what sin it is that this creature will be made a Temptation to by the Devil and the Flesh. As suppose you saw written upon money and riches The bait of Covetousness and all evil to pierce me through with many sorrows and then to damn me And suppose you saw written upon great buildings and estates and honours and attendance The great price which the Devil would give for souls and the baits to tempt men to the inordinate Love of fleshly pleasures and to draw their hearts from God and Heaven to their damnation Suppose you still saw written upon Beauty and and tempting actions and attire The bait of lust by which the Devil corrupteth the minds of men to their damnation Suppose you saw written on the Play-house door The Stage of the Mountebanck of Hell who here cheateth men of their pretious time and enticeth them to vanity luxury and damnation under pretence of instructing them by a nearer and more pleasant way than Preachers do The like I say of Gaming Recreations company See the particular snare in all § 20. Direct 17. To this end be well acquainted with your own particular inclinations and distempers Direct 17. that you may know what creature is like to prove most dangerous to you that there you may keep the strictest watch If you be subject to pride keep most from the baits of Pride and watch most cautelously against them If you be subject to Covetousness watch most against the baits of Covetousness If you are inclined to lust away from the sight of alluring objects The knowledge of your temper and disease must direct you both in your dyet and your Physick § 21. Direct 18. Live as in a constant course of obedience and suppose you saw the Law of God Direct 18. also written upon every thing you see As when you look on any tempting beauty suppose you saw Rom. 7. 7. Matth 5 28. Ephes. 5. 5. Heb. 13 4. 1 John 2. 15. this written on the forehead Thou shalt not lust Whoremongers and Adulterers God will judge They shall not enter into the Kingdom of God See upon the forbidden dish or cup the prohibition of God Thou shalt not eat or drink this See upon money and riches this written Thou shalt not cove◠See upon the face of all the world Love not the world nor the things that are in the world If any man love the world the Love of the Father is not in him Thus see the Will of God on all things § 22. Direct 19. Make not the objects of sense over tempting and dangerous to your selves but take Direct 19. special care as much as in you lyeth to order all so that you may have as much of the benefit and as little of the snare of the creature as is possible Would you not be gluttonous pleasers of your appetite Choose not then too full a Table nor over-pleasant tempting drinks or dishes and yet choose those that are most useful to your health Would you not over-love the world nor your present house or lands or station Be not too instrumental your selves in guilding or dulcifying your bait If you put in the sugar the Devil and the flesh will put in the poyson Will you make all as pleasant and lovely as you can when you believe that the overloving them is the greatest danger to your salvation Will you be the greatest tempters to your selves and then desire God not to lead you into temptation § 23. Direct 20. Let not the tempting object be too near your sense For nearness enrageth the sensitive Direct 20. appetite and giveth you an opportunity of sinning Come not too near the fire if you would not be burnt And yet use prudence in keeping the usefulness of it for warmth though you avoid the burning Distance from the snares of pride and lust and passion and other sins is a most approved remedy and Nearness is their strength § 24. Direct 21. Accustom your souls to frequent and familiar exercise about their invisible objects Direct 21. as well as your senses about theirs And as you are daily and hourly in seeing and tasting and hearing the creature so be not rarely in the humble adoration of him that appeareth to you in them Otherwise use will make the creature so familiar to you and disuse will make God so strange that by degrees you will wear your selves out of his acquaintance and become like carnal sensual men and live all by sense and forget the holy exercise of the life of faith § 25. Direct 22. Lose not your humble sense of the badness of your hearts how ready they are as tinder Direct 22. to take the fire of every temptation and never grow fool-bardy and confident of your selves For your holy fear is necessary to your watchfulness and your watchfulness is necessary to your escape and safety Peters self-confidence betrayed him to deny his Lord. Had Noah and Lot and David been more afraid of the sin they had been like to have escaped it It is a part of the character of the beastly Hereticks that Iude declaimeth against that they were spots in their feasts of charity when they feasted with the Church feeding themselves without fear vers 12. When the knowledge or sense of your weakness and sinful inclination is gone then fear is gone and then safety is gone and your fall is near PART II. Particular Directions for the Government of the Eyes § 1. Direct 1. KNow the uses that your sight is given you for As 1. To see the works of God Direct 1. that thereby your Minds may see God himself 2. To read the word of God Prov. 3. 21. Luk 11. 34. Mat. 6. 21. Psal. 145. 15. Psal. 123. 2 3. Prov. 28 27. that therein you may perceive his mind 3. To see the servants of God whom you must Love and the poor whom you must relieve or pity and all the visible objects of your duty To conduct your body in the discharge of its office about all the matters of the world And in special often to look up towards Heaven the place where your blessed Lord is Glorified and whence he shall come to take you to his glory § 2. Direct 2. Remember the sins which the eye is most in danger of that you may be watchful Direct 2. and escape 1. You must take heed of a Proud and Lofty and Scornful eye which looketh on your Psal. 35. 19. Prov. 10 10. Prov 30. 17. Isa. 5. 15. Isa. 3. 16. Prov. 30. 13. Prov. 23. 33. Prov. 27. 20. Eccles. 1. 8. Eccles 4. 8. Prov. 23. 5. selves with admiration and delight as the Peacock is said to do on his tail and on others as below you with slighting and disdain 2. You must take heed of a lustful wanton eye which secretly carryeth out your heart to a befooling piece of dirty flesh and
case by comparing the good and the evil effects 7. To be bare when others lay the honour of the King or Superiours upon it is a Ceremony that on the aforesaid reason may be complyed with 8. When to avoid a greater evil we are extrordinarily put on any such Ceremony it is meet that we joyn such words where we have liberty as may prevent the scandal or hardening any present in sin 9. And it is a duty to avoid the company which will put us upon such inconveniences as far as our Calling will allow us V. But because it is the Drunkards heart or will that needs perswasion more than his understanding needs Direction I shall before the Directions yet endeavour his fuller conviction if he will but read and consider soberly if ever he be sober these following Questions and not leave them till he answer them to the satisfaction of his own Conscience § 42. Quest. 1. Dost thou know that thou art a man and what a man is Dost thou know that Quest. 1. Reason differenceth him from a beast that is ruled by Appetite and hath no Reason If thou do let thy Reason do its office and do not drown it or set the beast above it § 43. Quest. 2. Dost thou believe that there is a God that is the Governour of the world or not If Quest. 2. not tell me how thou camest to be a man And how came thy tongue and palate to taste thy drink or meat any more than thy finger Look on thy finger and on thy tongue and thou canst see no reason why one should taste and not the other If thou live in the midst of such a world which he hath made and daily governeth and yet believest not that there is a God thou art so much worse already than drunk or mad that it is no wonder if thou be a Drunkard But if thou do believe indeed that there is a God hear further thou stupid beast and tremble Is he the Governour of Heaven and Earth and is he not worthy to be the Governour of thee Is all the World at his dispose and is he not worthy to dispose of thy throat and appetite Are Crowns and Kingdoms Heaven and Hell at his dispose and will and is he not worthy to be master of thy Cup and Company wilt thou say to him by thy practice Go rule Sun and Moon and rule all the world except my Appetite and my Cup § 44. Quest. 3. Dost thou verily believe that God is present with thee and seeth and heareth all that Quest. 3. is done and said among you If not thou believest not that he is God! For he that is absent and ignorant and is not Infinite Omnipresent and Omniscient is not God And if God be not there thou art not there thy self For what can uphold thee and continue thy life and breath and being But if thou believe that God is present darest thou drink on and darest thou before him waste thy time in prating over a Pot with thy Companions § 45. Quest. 4. Tell me dost thou believe that the Holy Scripture is true If thou do not no wonder Quest. 4. if thou be a drunkard But if thou do remember that then it is true that drunkards shall not Iâ—â—ane magno Christianâ—s opprobrio est Ingam Regem barbarum idolis deditum ab ebrietate subditos sibi populos cohibuisse nostros vero quos opportebat mores quoque perditos emendaâ—e temulentiae incrementa tanta fecisse Acosta â— 3. c. 2â— inherit the Kingdom of God 1 Cor. 6. 10. And then mark what the Scripture saith Isa. 21. 1. Woe to the Crown of Pride to the drunkards of Ephraim Hab. 2. 15. Woe to him that giveth his Neighbour drink that puttest thy bottle to him and makest him drunk also Isa. 5. 11. woe to them that rise up early in the morning that they may follow strong drink that continue till night till wine inflame them and the Harp and the Viol and the Tabret and the Pipe and Wine are in their Feasts but they regard not the work of the Lord nor consider the operation of his hands v. 22. Wâ—e unto them that are mighty to drink wine and men of strength to mingle strong drink Prov. 31. 4 5 6. It is not for Kings to drink wine nor for Princes strong drink lest they drink and â—â—rget the Law and pâ—rvert the judgement of any of the â—fflicted Give strong drink to him that is ready to perish and wine to those that be of heavy hearts Sâ—e Amos 6. 6. Luk. 21. 34. Take heed to your selves lest at any time your hearts â—e overcharged with surfetting and drunkenness and â—ares of this life and so that day come upon you unâ—wares Rom. 13 13 14. Nâ—t in gluttony and drunkenness not in chambering and wantâ—nâ—ess not in strife and envying but put ye on the Lord Iesus Christ and make no provision for the flâ—sh to satisfie the lâ—sts thereof Prov. 20. 1. Wine is a mecker strong drink is raging and whâ—sâ—ever is deceived thereby is nâ—t wise Prov. 23. 29 30 31 32. who hath wâ—e who hath sâ—rrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes They that tarry long at the wine they that go to seek mixt wine Look not thâ—u upon the wine when it is red when it giveth his colour in the cup when it moveth it self aright At last it â—iteth liâ—e a Serpent and sâ—ingeth like an Adder Thine eyes shall behold strange Women and thy heart shall utter perverse things yea thou shalt be as he that lyeth down in the midst of the Sea or as he that lyeth upon the top of a mast Hos. 4. 11. whâ—redom and wine and new wine take away the heart Joel 1. 5. Awake ye drunkards and weep and â—â—wle all ye drinkers of wine c. If thou do indeed believe the Word of God why do not such passages make thee tremble § 46. Quest. 5. Dost thou consider into how dangerous a case thou puttest thy self when thou art drunk Quest. 5. or joynest thy self with drunkards What abundance of other sin thou art lyable to And in what peril thou art of some present judgement of God Even those examples in Scripture which encourage thee should make thee tremble To think that even a Noah that was drunken but once is recorded to his shame for a warning unto others How horrid a crime even Lot fell into by the temptation 2 Sam 11. 1â— 2 Sam. 13. 28. of drunkenneâ—s How Uriah was made drunk by a David to have hid his sin How Davids son Amnon in Gods just revenge was murdered by his brother Absaloms command when his heart was merry with wine How Nabal was strucken dead by God after his drunkenness 1 Sam. 25. 36 Dan. 5. 1. 30 37 38. How King Elâ— was murdered as he was drinking himself drunk 1 Sam. 16. 9. And how the
terrible hand appeared writing upon the Wall to King Belshazzar in his carousing to signifie the loss of his Kingdoms and that very night he was also sâ—ain Thou seest God spareth not Kings themselves that one would think might be allowed more pleasure and will he spare thee Prov. 31. 4 5. It is not for Kings to drink wine nor for Princes strong drink and is it then for thee mark the dreadful fruits of it even to the greatest Hos. 7. 3 4 5. They make the King glad with their wickedness and the Princes with their lyes They are all Adulterers as an Oven heated In the day of our King the Princes have made him sick with bottles of wine he stretched out his hand with sâ—â—râ—â—rs Thou seest that be they great or small both soul and body is cast by tipling and drunkenness into greater danger than thou art in at Sea in a raging tempest Thou puttest thy self in the way of the vengeance of God and art not like to scape it long § 47. Quest. 6. Didst thou ever measure thy sin by that strange kind of punishment commanded by Quest. 6. God against iâ—â—â—â—rrigible gluttons and drunkards Deut. 21. 18 19 20 21. If a man have a stuâ—â—â—â—rn and rebellious Son which will not obey the voice of his Father or the voice of his mother and that when they have chastened him will not hearken to them Then shall his Father and his mother â—â—y â—â—ld on him and bring him out unto the Elders of his City and to the gate of his place And they shall sâ—y unto the Elders of his City This our Sâ—n is stubborn and rebellious he will not obey our voice he is a Glutton and a Drunkard And all the men of his City shall stone him with stones that he dye so shalt thâ—u put away evil from among you and all Israel shall hear and fear Surely Gluttony and Drunkenness are heynous crimes when a man 's own Father and Mother were bound to bring him to the Magistrate to be put to death if he will not be reformed by their own correction And you see here that youth is no excuse for it though now its thought excusable in them § 48. Quest. 7. Dost thou think thy drink is too good to leave at Gods command Or dost thou think Quest. 7. that God dâ—th grudge thee the sweetness of it or rather that he forbids it thee for thy good that thou maist sâ—ape the hurt And tell me Dost thou love God better than thy drink and pleasure or dost thou not If not thy own Conscience must needs tell thee if thou have a Conscience not quite feared that there is no hope of thy salvation in that state But if thou say thou dost will God or any wise man believe thee that thou lovest him better and wilt not be so far ruled by him nor leave so small a matter for his sake 1 Joh. 5. 3. For this is the Love of God that we keep his commandments and his commandments are not grievous So 2 Ioh. 6. § 49. Quest. 8. Dost thou remember that thy Carkâ—ss must lye rotting in the grave and how loathsome Quest. 8. a thing it must shortly be And canst thou make so great a matter of the present satisfying of so vile a body and dung the earth at so dear a rate § 50. Quest. 9. Wouldst thou have all thy friends and children do as thou dost If so what would Quest. 9. become of thy estate It would be a mad world if all were drunkards wouldst thou have thy Wife a Drunkard If she were thou wouldst scarce be confident of her Chastity Wouldst thou have thy Servants Drunkards If they were they might set thy house on fire and they would do thee little work or do it so as it were better be undone Thy house would be a Bedlam if all were Drunkards and much worse than Bedlam for there are some wise men to govern and correct the mad ones But if thou like it not in wife and Children and Servants why dost thou continue it thy self Art thou not neerest to thy self Dost thou love any others better than thy self Hâ—dst thou rather thy own soul were damned than theirs Or canst thou more easily endure it I have wondered sometimes to observe some Drunkards very severe against the same sin in their Children and very desirous to have them sober But the reason is because the sobriety of their Children is no trouble to them nor puts them not to deny the pleasure of their appetites as their own sobriety must do § 51. Quest. 10. Wouldst thou have thy Physicion drunk when he should cure thee of thy sickness Quest. 10. or thy Lawyer drunk when he should plead thy cause or the Iudge when he should judge it Iâ— not why wilt thou be drunken when thou shouldst serve thy God and mind the business of thy soul If thou wouldst not have thy servant be potting in an Alehouse when he should be about thy work wilt thou sit potting and prating there when thou hast a thousand fold greater work to do for thy everlasting happiness § 52. Quest. 11. If one do but lame or spoile thy Beast and make him unfit for thy service wouldst Quest. 11. thou be pleased with it And wilt thou unfit thy self for the service of God as if thy work were of less concernment than thy Beasts § 53. Quest. 12. Would it please you if your servants poured all that drink in the Chanel If Quest. 12. not I have before proved to thee that it should displease thee more to pour it into thy belly for thou wilt find at last that it will hurt thee more § 54. Quest. 13. What relish hath thy pleasant liquor the next day will it then be any sweeter than Quest. 13. wholsome abstinence All the delight is suddenly gone there is nothing left but the slime in thy guts and the Ulcer in thy Conscience which cannot be cured by all thy Treasure nor palliated long by all thy pleasure And canst thou value much so short delights As all thy sweet and merry cups are now no sweeter than if they had been Wormwood so all the rest will quickly come to the same end and relish As Plato said of his slender supper compared to a Rich mans feast Yours seemeth better to night but mine will be better to morrow so thy Conscience telleth thee that Temperance and holy obedience will be better to morrow and better to Eternity though gluttony and drunkenness seem better Now. § 55 Quest. 14. Dost thou consider how dear thou payest for hell and buyest damnation aâ— a Quest. 14. harder rate than salvation might be attained at What shame doth i 〈…〉 thee what sickness is it like to cost thee what painful vomitings or worse dost thou undergoe How much dost thou suffer in thy estate And is Hell worth all this adoe § 56. Quest. 15. Dost thou not think in thy heart that
your selves or others what you are is to know what your pleasures are or at least what you choose and desire for your pleasure If the Body rule the Soul you are bruitish and shall be destroyed If the Soul rule the Body you live according to true humane nature and the ends of your creation If the Pleasures of the Body are the predominant pleasures which you are most addicted to then the Body ruleth the Soul and you shall perish as Traytors to God that debase his Image and turn man into Beast Rom. 8. 13. If the Pleasure of the Soul be your most predominant pleasure which you are most addicted to though you attain as yet but little of it then the Soul doth Rule the Body and you live like men And this cannot well be till Faith shew the Soul those higher Pleasures in God and everlasting Glory which may carry it above all fleshly pleasures By all this set together you may easily perceive that the way of the Devil to corrupt and damn men is to keep them from faith that they may have no Heavenly Spiritual pleasure and to strengthen sensuality and give them their fill of fleshly pleasures to imprison their minds that they may ascend no higher And that the way to sanctifie and save men is to help them by faith to Heavenly pleasure and to abate and keep under that fleshly pleasure that would draw down their minds And by this you may see how to understand the doctrine of mortification and taming the body and abstaining from the pleasures of the flesh And you may now understand what personal mischief Lust doth to the soul. § 12. 10. Your own experience and consciences will tell you that if it be not exceedingly moderated it unfitteth you for every holy duty You are unfit to meditate on God or to pray to him or to receive his word or sacrament And therefore nature teacheth those that meddle with holy things to be more continent than others which Scripture also secondeth 1 Sam. 21. 4 5. Such sensual Rev. 14. 4. things and sacred things do not well agree too near § 13. 11. And as by all this you see sufficient cause why God should make stricter Laws for the bridling of Lust than fleshly lustful persons like so when his Laws are broken by the unclean it is a sin that Conscience till it be quite debauched doth deeply accuse the guilty for and beareth a very clear testimony against O the unquietness the horror the despair that I have known many persons Saith Chrysostom The Adulterer even before damnation is most miserable still in fear trembling at a shadow fearing them that know and them that know not always in pain even in the dark in even for the sin of self-pollution that never proceeded to fornication And how many adulterers and fornicators have we known that have lived and died in despair and some of them hang'd themselves Conscience will condemn this sin with a heavy condemnation till custom or infidelity have utterly seared it § 14. 12. And it is also very observable that when men have once mastered conscience in this point and reconciled it to this sin of fornication it 's an hundred to one that they are utterly hardned 1 Tim. 6 9. Hâ—râ—sâ—d lusts whâ— hâ—d own men in destruction and perâ—â—tion in all abhomination and scarce make conscience of any other villany whatsoever If once fornication go for nothing or a small matter with them usually all other sin is with them of the same account If they have but an equal temptation to it lying and swearing and perjury and theft yea and murder and treason would seem small too I never knew any one of these but he was reconcileable and prepared for any villany that the Devil set him upon And if I know such a man I would no more trust him than I would trust a man that wants nothing but Interest and Opportunity to commit any heynous sin that you can name Though I confess I have known divers of the former sort that have committed this sin under horror and despair that have retained some good in other points and have When an Adulterer asked Thales whether he should make al Vow against his sin he answered him Adultery is as bad as pâ—rjury If thou dare be an adulterer thou darest forswear thy self Laert. Herod durst behead Iohâ— that durst be incestuous been recovered yea of this later sort that have reconciled their Consciences to fornication I never knew one that was recovered or that retained any thing of Conscience or honesty but so much of the shew of it as their Pride and worldly interest commanded them and they were malignant enemies of goodness in others and lived according to the unclean spirit which possessed them They are terrible words Prov. 2. 18 19. For her house inclineth unto death and her paths unto the dead None that go unto her return again neither take they hold on the paths of life Age keepeth them from actual filthiness and lust and so may Hell for there is no fornication but they retain their debauched seared Consciences § 15. 13. And it is the greater sin because it is not committed alone but the Devil taketh them by couples Lust enflameth lust And the fewel set together makes the greatest flame Thou art guilty of the sin of thy wretched companion as well as of thine own § 16. 14. Lastly the miserable effects of it and the punishments that in this life have attended it do Jud. 19. 20 The tribe of Benjamin was almost cut off upon the occasion of an Adultery or rape See Num. 25 8. Gen. 12. 17. 2 Sam 12. 10. Luk 3. 19. 1 Cor. 5. 1. Joh. 8. 2. Aid Aeliaâ— sol 47. tell us how God accounteth of the sin It hath ruined persons families and Kingdoms And God hath born his testimony against it by many signal judgements which all Histories almost acquaint you with As there is scarce any sin that the New-testament more frequently and bitterly condemneth as you may see in Pauls Epistles 2 Pet. 2. Iud c. so there are not many that Gods providence more frequently pursueth with shame and misery on earth And in the latter end of the world God hath added one concomitant plague not known before called commonly the Lues Venerea the Venereous Pox so that many of the most bruitish sort go about stigmatized with a mark of Gods vengeance the prognostick or warning of a heavier vengeance And there is none of them all that by great Repentance be not made new creatures but leave an infamous name and memory when they are dead if their sin was publickly known Let them be never so great and never so gallant victorious successful liberal and flattered or applauded while they lived God ordereth it so that Truth shall ordinarily prevail with the Historians that write of them when they are dead and with all sober men their names rot and stink as
well as their bodies Prov. 10. 7. The memory of the just is blessed but the name of the wicked shall rot So much of the Greatness of the sin Boniface Arch-Bishop of Mentz writing to Ethilbald an English King that was a fornicator Epist. 19 saith Fornication is a reproach not only anong Christians but Pagans For in old Saxonie if a virgin had thus stained her Fathers house or a marryed woman breaking the marriage covenant had committed adultery sometime they force her to hang her self with her own hand and over her ashes when she is burnt they hang the fornicator Sometimes they gather a band of women they lead her about scourging her with rods and cutting off her cloaths at the girdle and with small knives cutting and pricking all her body they send her from Village to Village thus bloody and mangled with little wounds And so more and more incited by a zeal for chastity do meet her and scourge her again till they leave her either dead or scarce alive that others may fear adultery and luxury And the Wineds which is the filthiest and worst sort of men do keep the love of Matrimony with so great a zeal that the woman will refuse to live when her husband is dead And after some reproofs of the fornicating King he addeth these further stories Ceolred your Highness predecessor as they witness who were present he being splendidly banquetting with his Earles was by the evil spirit that drew him to violate Gods Law suddenly distracted in his sin so that without repentance and confession being raging mad and talking with the Devil and abhominating Gods Priests he departed out of this life no doubt to the torments of Hell And Osred King of the Deiri and Bernicii the spirit of luxury carried in fornication and defiling the sacred virgins in the Monasteries till such time as by a vile and base kind of death he lost his glorious Kingdom together with his youthful and luxurious life Wherefore most dear son take heed of the ditch into which thou hast seen others fall before thee Vid. Auct Bib. Pat. To. 2. pag. 55. 56. And how great sufferings was laid on Priests Monks and Nuns that had committed fornication by several years imprisonment and scourging see ib. pag. 84. in an edict of Carloman by the advice of a Council of Bishops And Epist. 85. p. 87. Bonific writeth to Lullo that he was fain to suffer a Priest to officiate Baptize Pray c. that had long ago committed fornication because there was none but he alone to be had in all the country and he thought it better to venture that one mans soul than let all the people perish and desireth Lullo's counsel in it By all which we may see how heynous a sin fornication was then judged Object But say the filthy ones did not David commit the sin of Adultery Did not God permit Object them many Wives among the Iews How many had Solomon Therefore this is no such great sin as you pretend Thus every filthiness a little while will plead for it self Answ. David did sin And is the sin ever the less for that It 's easier forbear it than undergo the Answ. tears and sorrows which David did endure for his sin Besides the bitterness of his soul for it his son Absalom rebelleth and driveth him out of his Kingdom and his own wives are openly defiled And yet God leaveth it as a perpetual blot upon his name Solomons sin was so great that it almost ruined him and his Kingdom Though experience caused him to say more against it than is said in the Old-Testament by any other yet it is a controversie among Divines whether he was ever recovered and saved And ten tribes of the twelve were therefore taken from his line and given to Ieroboam And is this any encouragement to you to imitate him Christ telleth you in the case of divorcement that God permitted not allowed but forbore some such sins in the Jews because of the Hardness of their hearts Mar. 10. 5. but from the beginning it was not so but one man and one woman were conjoyned in the primitive institution And the special reason why plurality was connived at among the Jews was for the fuller peopling of the Nation they being the only covenanted people of God and being few among encompassing enemies and being separated from the people of the earth their strength and safety and glory lay much on their increased number and therefore some inordinacie was connived at for their multiplication but never absolutely allowed and approved of And yet fornication is punished severely and Adultery with Death II. The Directions against fornication § 18. Direct 1. If you would avoid uncleanness avoid the things that dispose you to it as Gluttony or Direct 1. fullness of dyet and pampering the flesh Idleness and other things mentioned under the next Title of subduing lust The abating of the filthy Desires is the surest way to prevent the filthy act which may be done if you are but willing § 19. Direct 2. Avoid the present Temptations Go not where the snare lieth without necessity Direct 2. Abhor the Devils bellows that blow up the fire of lust such as entising apparel filthy talk and fights of which more also under the next Title § 20. Direct 3. Carefully avoid all opportunity of sinning Come not near the door of her house saith Direct 3. Solomon Prov. 5. 8. Avoid the company of the person thou art in danger of Come not where she is This thou canst do if thou art willing None will force thee If thou wilt go seek for a thief no wonder if thou be rob'd If thou wilt go seek fire to put in the thatch no wonder if thy house be burnt The Devil will sufficiently play the Tempter Thou needest not help him that 's his part leave it to himself It 's thy part to watch against him And he will find thee work If thou watch as narrowly and constantly as thou canst it 's well if thou escape As thou lovest thy soul avoid all opportunities of sinning Make it impossible to thy self Much of thy safety lieth in this point Never be in secret company with her thou art in danger of but either not at all or only in the sight of others Especially contrive not such opportunities as to be together in the night in the dark or on the Lords-day when others are at Church one of the Devils seasons for such works or any such opportunity leisure and secresie For opportunity it self is a strong temptation As it is the way to make a Thief to set money in his way or so to trust him as that he can easily deceive or rob you and never be discovered so it is the way to make your self unclean to get such an opportunity of sinning that you may easily do it without any probability of impediment or discovery from men The chief point in all the art or watch is
thou deridest men for doing but some part of their duty and discharging but a little of his debt For the holiest man whom thou deridest for doing too much doth less than what he ought to do Thou knowest that the best of men do Love God and serve him less than he deserveth and that the carefullest come short of the perfect keeping of his Laws And yet wilt thou scorn men for doing so much when they know and thou confessest that they do too little could they do all they did but their duty Luk. 17. 10. § 12. 6. Thou scornest men because they will not set up themselves their own wit and will against their maker God hath commanded them to give all diligence to make their calling and election sure 2 Pet. 1. 10. and to strive to enter in at the strait gate and day and night to meditate in his Law and Maâ— 7. 13. Psal. 1 2. 1 Thes. 5. 17. to Love him with all their heart and might and to pray continually And thou deridest men for obeying these commands Why what wouldst thou have us do man should we tell God that we are wiser than he and that he shall not have his will but we will have our own and that we know a better way than he hath appointed us and that he is mistaken and would deceive us by his Laws Wouldst thou have men thus to be voluntarily mad and profess themselves open Robels against God § 13. 7. Thou scornest men because they trust him that is Truth and Goodness it self We cannot imagine that he can deceive us by his word or that he maketh any Law for us that is not good or requireth any duty of us that shall be to our hurt or that we shall be losers by And therefore we resolve to obey him as carefully as we can because we are confident that Goodness it self will not Maâ—ignity so blandeth the understanding that it maketh men ascribe all the evil that befalleth them to that which is the only way to happiness every bad success that the Heather Romans had they impâ—red to the Christians saith Paul Diacoâ—us lib 3. when Radagusus the Goth invaded the Romans Pavor infinitus Romam invadit Decâ—amatur à câ—â—ctis se haeâ— ideo perpeti quod neglecta fuerunt magnorum sacra Deorum Magnis querelis ubique agere continuo de repetendis sacrâ—s câ—lebrandisque tractatur â—ere in tota urbe blasphemiae ad nomen Christi tanquam lues aliqua probris ingravantur conduâ—â—nâ—ur Romanis adversus Radagusum duo Pagani duces c. abuse us and Truth it self will not deceive us And is this a matter to be scorned for should not Children trust their Father § 14. 8. Thou deridest men for not sinning against their certain knowledge and experience They know that a Holy life is best though thou dost not They know the Reasonableness of it They know Saith Châ—ysost As those that â—â—n oâ— act in publick Games bâ—sideâ— the 〈…〉 which they h 〈…〉 do mâ—â—â—â— increas◠〈…〉 strength and hâ—alth by preparing their bodys for it So besides the hopes of Heaven it is no small comfort and advantage here in the way which Christians gâ—t by their holy lives the sweetness of it They know the Necessity of it And must they renounce their own understandings must they be ignorant because thou art ignorant and put out their eyes because thou art blind Is it a crime for men to be wiser than thou and that in the matters of God and their salvation They have tryed what a Holy life is and so hast not thou They have tryed what a life of faith and obedience is And must they renounce their own experience Must they that have tasted it say Honey is bitter because thou that never didst taste it saist so Alas what unreasonable men have we to deal with § 15. 9. Thou opposest and scornest men for Loving themselves yea for Loving their souls and taking care of its health and welfare For how can a man truly Love himself and not Love his soul which is himself And how can a man Love his soul and not prefer it before the low concernments of his flesh and not take the greatest care of its greatest everlasting Happiness Can a man truly Love himself and yet damn himself or lose the little time in which he must if ever work out his salvation You will not scorn him that is careful of your Children or your very Cattle you Love them and therefore are careful of them your selves And shall not he that Loveth his soul be careful of it To Love our selves is natural to us as men And how shall he Love his Neighbour that Loveth not himself § 16. 10. Thou scornest men because they Love Heaven above earth and because they are desirous to live for ever with God and all the holy Hosts of Heaven For what is it that these men do so diligently but seek to be saved What do they but seek first the Kingdom of God and his Righteousness and labour for the meat that perisheth not Ioh. 6. 27. and lay up their treasure in Heaven Mat. 6. 20. and set their hearts there Mat. 6. 21. and seek the things that are above and have their conversation in Heaven Col. 3. 1 2 3. Phil. 3. 19 20. And if it be so scornful a matter to seek for Heaven sure thou never thinkest of coming to Heaven thy self Unless thou think to come thither by scorning at the seekers of it § 17. 11. Thou deridest men because they are unwilling to be damned and unwilling to do that which they know would damn them or to neglect that without which there is no hope of scaping Hell They believe the threatnings of God and therefore they think no pains too great to escape his wrath They think a Holy Life is both a necessary and an easie way to prevent everlasting torment But if thou think otherwise keep thy opinion till Grace or Hell shall make thee wiser and mock not a man that will not play with his own damnation and leap into Hell as desperately as thy self § 18. 12. Thou deridest men because they will not be the voluntary destroyers of themselves Were it not enough for thee to betray them unto others or to murther any of thy neighbours thy self but thou must with them do it with their own hands and deride them if they will not O cruel Monster that wouldst wish a man to lye in the fire of Hell for evermore and to go thither wilfully of his own accord which is ten thousand times worse than to wish him to cut his own throat Dost thou say God forbid I desire no such thing Why man dost thou do thou knowest not what Doth not he tempt a man to be hanged that tempteth him to kill and steal When the righteous God hath unchangeably determined in his Law that without Holiness none shall Heb. 12. 14. 2 Thes. 1. â— 9 10. 2 Thes.
2. 1â— see God and that Christ shall come in flaming fire to render vengeance to them that obey not his Gospel and that all they shall be damned that obey not the truth but have pleasure in unrighteousness when God hath resolved that Hell shall be the wages of ungodliness dost thou not desire them to damn themselves when thou desirest them to be ungodly If thou believe that there is any Hell at all then tell me what its possible for any man to do to murder his soul and damn himself but only to be ungodly If this way do it not there is no danger of any other Tell me dost thou think that the Devil deserveth to be called A Murderer of souls If not it seems thou wilt openly take the Devils part But if he do deserve it then the reason of all the World be judge whether that man deserve it not much more that will do much more against himself than the Devil ever did or can do The Devil can but tempt but thou wouldst have men do the thing that he tempts them to and actually to sin and neglect a holy life And which is the worse he that doth the evil or he that only perswadeth them to it If the Devil be called Our Adversary that like a roaring Lyon goeth about night and day seeking whom he 1 Pâ—t 5. 8. may devour what should that man be called that doth far more against himself than all the Devils in Hell do against him Sure he is a devourer or destroyer of himself Tell me thou distracted scorner Is the Devils work thinkest thou Good or Bad If it be Good take thy part of it and boast of it when thou seest the end If it be Bad to deceive souls and entise them to sin and Hell why wouldst thou have men do worse by themselves He that sinneth doth worse than he that tempteth Tell me what way doth the Devil take to do men hurt and damn their souls but only by drawing them to sin He hath no other way in the World to undoe any man but by tempting him to that which thou temptest men to even to sin against God and to neglect a Holy life So that it 's plain that thou scornest and opposest men because they will not be worse than Devils to themselves § 19. 13. Moreover thou opposest men for not forsaking God! What is it to forsake God but to refuse to Love and honour and obey him as God He hath told us himself that He that cometh to God must believe that God is and that he is the Rewarder of them that diligently seek him Heb. 11. 6. And is it not this diligent seeking him that thou deridest It 's plain then that thou wouldst scorn men away from God and have them forsake him as thou hast done § 20. 14. Thou scornest men for not being Hypocrites Because they will be that in good earnest which thou hypocritically callest thy self and wouldst be thought Thou callest thy self a Christian and what is it but for being serious Christians that thou deridest them Thou takest on thee to believe in God and what is it but for obeying and serving God that thou deridest them Thou takest on thee to believe the Scripture to be the Word of God And what is it but for following the holy Scriptures that thou deridest them Thou saist thou believest the Communion of Saints and deridest them that hold the Communion of Saints in practice Thou saist thou believest that Christ shall judge the world and yet scornest them that are serious in preparing for his judgement Thou prayest that Gods name may be hallowed and his Kingdom come and his will-be done on Earth as it is in Heaven And yet thou deridest them that Hallow his name and are Subjects of his Kingdom and endeavour to do his will O wretched Hypocrite And yet that tongue of thine pretendeth that it is their Hypocrisie for which thou hatest and deridest them when thou dost it because they be not such blind and sensless Hypocrites as thy self Can there be grosser Hypocrisie in the World than to hate and scorn the serious practice of thy own profession and the diligent living according to that which thy own tongue professeth to believe If thou say that it is for doing too much and being too strict I answer thee If it be not the will of God that they do though I would not deride them I would seek to change them as well as thou But if it be the will of God then tell me dost thou think they do more than those that are in Heaven do or do they live more strictly than those in Heaven If they do then oppose them and spare not If not why prayest thou that Gods will may be done on Earth as it is in Heaven § 21. 15. Thou deridest men for doing that which they were made for and that which they have their Reason and will and all their faculties for Take them off this and they are good for nothing A Beast is good to serve Man and the Plants to feed him But what is Man good for or what was he made for but to serve his Maker And dost thou scorn him for that which he came into the World for Thou maist as well hate a Knife because it can cut or a Sythe for Mowing or a Clock for telling the hour of the day when it was made for nothing else § 22. 16. Thou deridest men for being saved by Christ and for imitating his example What came Christ for into the World but to destroy the works of the Devil and to save his people from 1 Joh. Matth. 1. 21. Tit. 2. 12. their sins and to redeem us from all iniquity and Purifie to himself a peculiar people zealous of good works And hath Christ to the astonishment of men and Angels come down into flesh and lived among men and given them his holy doctrine and example and suffered death for them and all this but to bring men to zealous Purity and darest thou make a scorn of it after this What is this but to scorn thy Saviour and scorn all the work of Redemption and tread under foot the Son of God and despise his blood his life and precepts § 23. 17. Thou scornest men for being renewed and sanctified by the Holy Ghost What is the work of the Holy Ghost on us but to sanctifie us And what is it to sanctifie us but to cleanse us from sin and cause us entirely to devote our souls and lives to God Dost thou believe in the Holy Ghost or not If thou do what is that but to Believe in him as the sanctifier of Gods Elect. And what didst thou take Sanctification to be but this purity and holiness of heart and life And yet darest thou deride it § 24. 18. Thou deridest men for imitating those ancient Saints whose names thou seemest thy self to honour and in honour of whom thou keepest Holy-days Thou takest on thee
and therefore we may make bold and not be so sparing and niggardly The question is not What he should do but what you should do If you take any of your rich neighbours goods or money to give to the poor you may be hanged as Thieves as well as if you stole it for your selves To take any thing of anothers against his will is to rob or steal Let the value be never so small if it be but the worth of a penny that you steal or defraud another of the sin is not small Nay it aggravateth the sin that you will presume to break Gods Law for such a trifle and venture your soul for so small a thing Though it be taken from one that may never so well spare it that 's no excuse to you it is none of yours Specially let those servants think of this that are trusted with buying and selling or with provisions If you defraud your Masters because you can conceal it believe it God that knoweth it will reveal it And if you repent of it you must make restitution of all that ever you thus rob'd them of if you have any thing to do it with And if you have nothing you must with sorrow and shame confess it to them and ask forgiveness But if you Repent not you must pay dearer for it in Hell than this comes to Object But did not the Lord commend the unjust Steward Luke 16. 8. Answ. Yes for his wit in providing for himself but not for his unjustness He only teacheth you there that if the wicked worldlings have wit to provide for this life much more should you have the wit to make provision for the life to come It is faithfulness that is a Stewards duty 1 Cor. 4. 2. § 6. Direct 6. Honour your Masters and behave your selves towards them with that respect and reverence Direct 6. as your place requireth Behave not your selves rudely or contemptuously towards them in Exod. 20. 12. Rom 13. 7. word or deed Be not so proud as to disdain to keep the distance and reverence which is due You should scorn to be servants if you scorn to behave your selves as servants Give them not sawcy provoking or contemptuous language not wording it out with them in bold contending and justifying your selves when your faults are reprehended Mark the Apostles words Tit. 2. 9 10. Exhort servants to be obedient to their own Masters and to please them well in all things not answering again not purloyning but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things And 1 Tim. 6. 1 2 3 4. Let as many servants as are under the yoke count their own Masters worthy of all honour yea though they were Infidels or poor that the name of God and his doctrine be not blasphemed For wicked men will say Is this your Religion when servants professing Religion are disobedient unreverent and unfaithful And they that have believing Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort if any man teach otherwise and consent not to wholsome words he is proud knowing nothing § 7. Direct 7. Go not unwillingly or murmuringly about your business but take it as your delight Direct 7. An unwilling mind doth lose Gods reward and mans acceptance Grudging and unwillingness maketh your work of little value be it never so well done Do service heartily and with good will as to the Lord Eph. 6 7. Col. 3 23. § 8. Direct 8. Obey your Masters in all things which God forbiddeth not and which their Direct 8. place enableth them to command you and set not your own conceits and wills against their commands Acts 10 7. It is not obedience if you will do no more of their commands than what agreeth with your own opinions and wills What if you think another way best or another work best or another time best Are you to govern or obey If the work be not yours but anothers let his will and not yours be fulfilled and do his service in his own way It is Gods command Col. 3. 22. Servants obey your Masters in all things § 9. Direct 9. Reveal not any of the secrets of your Masters or of the family Talk not to others Direct 9. of what is said or done at home Be not over familiar at other mens houses where you may be Prov. 25 9. 11. 13. 20. 19. tempted to talk of your Masters businesses Many words may have mischievous effects which were well intended That servant is unfit for a wise mans family that hath some familiar abroad to whom he must tell all that he heareth or seeth at home For his familiar hath another familiar and so a man shall be betrayed by those of his own houshold Mich. 7. 6. as Christ by Iudas § 10. Grudge not at the meanness of the provisions of the family If you have not that which is Direct 10. needful to your health remove to another place as soon as you can without reproaching the place where you are But if you have your daily bread that is your necessary wholsome food how course soever your murmuring for want of more delicious fare is but your shame and sheweth that your Phil. 3. 18 19. hearts are sunk into your bellies and that you are fleshly minded persons § 11. Direct 11. Pray daily for a blessing on your labours and on the family both privately and Direct 11. with the rest A praying servant may prevail with God for more than all their labour cometh to And their labours are liker to be blessed than the labours of a prayerless ungodly person You are not worthy to partake of the mercies of the family if you will not joyn in prayers for those mercies § 12. Direct 12. Willingly submit to the teaching and government of your masters about the right Direct 12. worshipping of God and for the good of your own souls Bless God if you live with Religious Masters that will instruct you and Catechize you and pray with you and restrain you from breaking the Lords day and other sins and will examine you of your profiting and watch over your souls and sharply rebuke you when you do that which is evil Be glad of their instructions and murmur not at them as ignorant ungodly servants do These few Directions carefully followed will make your service better to you than Lordships and Kingdoms are to the ungodly CHAP. XIV The Duties of Masters towards their Servants IF you would have good servants see that you be good masters and do your own duty and then Rom. 8. 28. either your servants will do theirs or else all their failings shall turn to your greater good § 1. Direct 1. Remember that in Christ they are your brethren and fellow servants and therefore Direct 1. rule
in this order 1. His Glory 2. His Kingdom 3. Obedience to his Laws II. To make the publick good of the world and the Church our Next End as being the Noblest Means III. To include our own Interest in and under this as the least of all Professing first our own Consent to that which we Desire first for others II. The second Part is according to the Order of Execution and is for Our selves beginning at the Lowest Ascending till the End first Intended be last Attained And it is I. For the support of our Nature by necessary means GIVE US THIS DAY OUR DAILY BREAD This being Gods first gift presupposed both to Grace and Gloâ—y GIVE signifieth ouâ— Deâ—endance on God for all US our Charity that we desire relief for our selves and others DAILY or assubstantial BREAD our moderation that we desire not unnecessaries or superfluities THIS DAY the constancy of our dependance and that we desire not or care not too much for the future and promise not our selves long life II. For cleaâ—ing us from the gâ—â—lt of all sin past Repentance and Faith being here presupposed where is 1. The Petition AND FORGIVE US OUR DEBTS trespasses or sins 2. The Motive from our Qualification for forgiveness AS WE FORGIVE OUR DEBTORS Without which God will noâ— forgive us III. For future preservation 1. From the Means LEAD US NOT INTO TEMPTATION that is Though thou maist justly try us yet pity our fraiâ—ty and neither caâ—se nor permit us so be tryed as may tempt us to sin and ruine 2. From the End BUT DELIVER US FROM THE EVIL that is 1. The Evil Oâ—e Satan and his instruments 2. The Evil Thing 1. Sin 2. Misery which are Satans End He that would be saved from Hell and Misery must be saved from sin and he that would be saved from both must be saved from Satan and from Temptation Quest. But where are the Requests for positive Holiness Grace and Heaven Answ. 1. Repentance and Faith aâ—e supposed in the Petitioner 2. What he wanteth is asked in the three Petitions of the first Part that we with others may sanctifie Gods Name and be the subjects of his Kingdom and do his Will c. CHRIST and a State of Grace are Finally in the first Petition Formally in the second and Expressively in the third III. The Conclusion the Reason Terminatioâ— of our Desires in their Ultimate End here Praised Beginning at the Lowest and ascending to the Highest Containing I. What we Praise or the Matter or Interest of God I. His Universal Reign FOR THINE IS THE KINGDOM administred variously agreeably to the subjects All owe this absolute obedience who commandest and executest what thou wilt II. His Own Perfections THE POWER both Right and All-sufficiency including his Omnisâ—â—ence and Goodness as well as Omnipoteâ—ce III. His incomprehensible Excellency and Blessedness as he is the Ultimate End of us and all things AND THE GLORY Rom. 11. 36. 1 Cor. 10. 31. II. Whom we Praise GOD in the word THINE In Him the first Efficient Cause of all things we begin His help as the Dirigent Cause we seek and in Him as the final Cause we terminate III. The Duration FOR EVER AND EVER To Eternity And AMEN is the expression of our Conject For of Him and through Him and to Him are all things To him be Glory for ever Ameâ— Rom. 9. 36. So that it is apparent that the Method of the Lords Prayer is Circular partly Analytical and partly Synthetical Beginning with GOD and ending in God Beginning with such Acknowledgements as are prerequisite to Petition and Ending in those Praises which Petition and Grace-bestowed tend to Beginning our Petitions for Gods Interest and the publick Good according to the order of Estimation and Intention till we come to the meer Means and then beginning at the lowest and ascending according to the order of Execution As the blood passing from the greater to the smaller numerous Vessels is there received by the like and repasseth to its fountain Such a circular Method hath Mercy and Duty and consequently our Desires Tit. 2. Some Questions about Prayer answered THe rest of the general Directions about Prayer I think will be best contrived into the resolving of these following Doubts § 1. Quest. 1. Is the Lords Prayer a Directory only or a Form of words to be used by us in Quest. 1. Prayer Answ. 1. It is principally the â—ule to guide our inward desires and outward expressions of them both for the Matter what we must desire and for the Order which we must Desire first and most 2. But this Rule is given in a Form of words most apt to express the said Matter and Order 3. And this form may fitly be used in due season by all and more necessarily by some 4. But it was never intended to be the only words which we must use no more than the Creed is the only words Selden in Eâ—tychii Alexanâ—r Orig. p. 42. 43. sheweth that before Ezra the Jews prayed without Forms and that Ezra and the Elders with him composed them a Form which had eighteen Benedictions and Petitions that is the three first and the three last for the Glorifying God and the rest intermediate for personal and publick benefits And pag. 48. that they might omit none of these but might add others that we must use to express the Doctrine of faith or the Decalogue the only words to express our Duty by § 2. Quest. 2. What need is there of any other words of Prayer if the Lords Prayer be Perfect Quest. 3. Answ. Because it is only a Perfect Summary containing but the general Heads And it is needful to be more particular in our desires For universals exist in particulars And he that only nameth the General and then another and another General doth remember but few of the Particulars He that shall say I have sinned and broken all thy Commandments doth generally confess every sin But it is not true Repentance if it be not Particular for This and That and the other sin at least as to the greater which may be remembred He that shall say I believe all the Word of God or I believe in God the Father Son and Holy Ghost may know little what is in the Word of God or what these Generals signifie and therefore our Faith must be more Particular So must Desires after Grace be particular also Otherwise it were enough to ask for mercy in the general If you say that God knoweth what those General words signifie though we do not I answer This is the Papists silly Argument for Latin Prayers God knoweth our Desires without any expressions or prayers at all and he knoweth our wants without our Desires But it followeth not that prayers or desires are unnecessary The exercise of our own Repentance and Desire doth make us persons fit to receive Forgiveness and the Grace desired when the Impenitent and those that desire it not are unfit
to express his Desires so far as they are good 3. A wicked mans wicked prayers are never accepted but a wicked mans prayers which are for good things from common grace are so far accepted as that they are some means conducing to his reformation and though his person be still unjustified and these Prayers sinful yet the total omission of them is a greater sin 4. A wicked man is bound at once to Repent and Pray Act. 8. 22. Isa. 55. 6 7. And when ever Gods bids him ask for grace he bids him desire grace And to bid him Pray is to bid him Repent and be of a better mind Therefore those that reprove Ministers for perswading wicked men to Pray reprove them for perswading them to Repentance and good desires But if they Pray without that Repentance which God and man exhort them to the sin is theirs But all their labour is not lost â— their desires fall short of saving sincerity They are under obligations to many duties which tend to bring them nearer Christ and which they may do without special saving grace § 12. Quest. 12. May a wicked man pray the Lords Prayer or be exhorted to use it Quest. 12. Answ. 1. The Lords Prayer in its full and proper sense must be spoken by a Penitent believing Heb. 11. 6. Rom. 10. 14. justified person For in the full sense no one else can call him Our Father though in a limited sense the wicked may And they cannot desire the Glory of God and the coming of his Kingdom nor the dâ—ing of his will on Earth as it is in Heaven and this sincerely without true grace especially those enemies of holiness that think it too much strictness to do Gods will on Earth ten thousand degrees lower than it is done in Heaven Nor can they put up one Petition of that Prayer sincerely according to the proper sense no not to pray for their Daily bread as a means of their support while they are doing the will of God and seeking first his Glory and his Kingdom But yet it 's possible for them to speak these words from such common desires as are not so bad as none at all § 13. Quest. 13. Is it Idolatry to Pray to Saints or Angels Or is it alwayes sinful Quest. 13. Answ. I love not to be too quarrelsome with other mens devotions But 1. I see not how 〈…〉 65 â— Isâ— 6â— 16. Psal 145. 18. 1 Kâ—â—e 8. 3â— Aâ—â— 1. 24. Rom. 8. 27. 10. 14. Psal. 62. 8. Mat. 4. 9. Praying to an Angel or a departed Saint can be excused from sin Because it supposeth them to be every where present or to be Omniscient and to know the heart yea to know at once the hearts of all men or else the speaker pretendeth to know when the Saint or Angel is present and heareth him and when not And because the Scripture doth nowhere signifie that God would have us pray to any such Saints or Angels but signifieth enough to satisfie us of the contrary 2. But all prayer to them is not Idolatry but some is and therefore we must distinguish if we will judge righteously 1. To pray to Saints or Angels as supposed Omnipresent Omniscient or Omnipotent is flâ—t Idolatry 2. To pray to them to Forgive us our sins against God or to Justifie or Sanctifie or Redeâ—m or save us from Hell or any thing which belongeth to God only to do is no better than Idolatry 3. But to pray to them only to do that which belongeth to the guardian or charitable office that is committed to them and to think that though they are not Omnipresent nor Omniscient â—ev 22. 8 9. â—o 2. 18. nor you know not whether they hear you at this time or not yet you will venture your prayers at uncertainty it being but so much labour lost this I take to be sinfully superstitious but not Idolatry 4. But to pray to living Saints or Sinners for that which belongeth to them to give is no sin at all § 14. Quest. 14. Is a man bound to pray ordinarily in his family Quest. 14. Answ. I have answered this affirmatively before and proved it One grain of grace would answer it better than arguments can do § 15. Quest. 15. Must the same man pray secretly that hath prayed in his family or with others Quest. 15. Answ. 1. Distinguish between those that were the speakers and those that were not and 2. Between those that have leisure from greater or more urgent duties and those that have not And so 1. Those that are free from the urgency of all other duties which at that time are greater should pray both in the family and in secret especially if they were not themselves the speakers usually they will have the more need of secret Prayer because their hearts in publick may easilier flag and much of their case may be omitted 2. But those that have more urgent greater duties mâ—â— take up a Mark that Isay but At 〈…〉 at that time with family prayer alone with secret ejaculations especially if they were the Speakers having there put up the same requests as they would do in secret § 16. Quest. 16. Is it best to keep set hours for prayer or to take the time which is fittest at present Quest. 16. Answ. Ordinarily set times will prove the fittest times and to leave the time undetermined and uncertain will put all out of order and multiply impediments and hinder duty But yet when extraordinary cases make the ordinary time unfit a fitter time must be taken § 17. Quest. 17. Is it lawful to joyn in family or Church prayers with ungodly men Quest. 17. Answ. I joyn both together because the cases little differ For the Pastor hath the Government of the people in Church-worship as the Master of the family hath in family-worship You may choose at first whether you will be a member of the Church or family if you were not born to it as your priviledge But when you are a member of either you must be Governed as members And to the case 1. You must distinguish between Professed wicked men and those that sin against their profession 2. And between a family or Church that is totally wicked and that which is mixt of good and bad 3. And between those wicked men whose presence is your sin because you have power to remove them and those whose presence is not your sin nor the matter in your power 4. And between one that may yet choose of what family he will be and one that may not And so I answer 1. If it be the fault of the Master of the family or the Pastors of the Church that such wicked men are there and not cast out then it is their sin to joyn with them because it is their duty to remove them But that is not the case of the fellow-servants or people that have no power 2. If that wicked men profess
correcteth his child much less is God to be judged an enemy to you or unmerciful because his wisdom and not your folly disposeth of you and proportioneth your estates A carnal mind will judge of its own Happiness and the Love of God by carnal things because it savoureth not spiritual mercies But Grace giveth a Christian another judgement rellish and desire As Nature setteth a man above the food and pleasures of a Beast § 4. Direct 4. Stedfastly believe that God is every way fitter than you to dispose of your estate and Direct 4. you He is infinitely wise and knoweth what is best and fittest for you He knoweth before hand Psal. 10. 1â— 1 Sam. 2. 7. what good or hurt any state of plenty or want will do you He knoweth all your corruptions and what condition will most conduce to strengthen them or destroy them and which will be your greatest temptations and snares and which will prove your safest state Much better than any Physicion or Parent knoweth how to dyet his Patient or his Child And his Love and kindness is much greater to you than yours is to your self And therefore he will not be wanting in willingness to do you good And his authority over you is absolute and therefore his disposal of you must be unquestionable It is the Lord let him do what seemeth him good 1 Sam. 3. 18. The Will of God should be the Rest and satisfaction of your wills Acts 21. 14. § 5. Direct 5. Stedfastly believe that ordinarily Riches are far more dangerous to the soul than poverty Direct 5. and a greater hinderance to mens salvation Believe experience How few of the Rich and Rulers of the earth are holy heavenly self-denying mortified men Believe your Saviour Luke 18. 24 25 27. How hardly shall they that have riches enter into the Kingdom of God For it is easier for a Camel to go through a needles eye than for a rich man to enter into the Kingdom of God And they that heard it said who then can be saved And he said The things which are unpossible with men are possible with God So that you see that the difficulty is so great of saving such as are Rich that to men it is a thing impossible but to Gods Omnipotency only it is possible So 1 Cor. 1. 26. For ye see your calling Brethren how that not many wise men after the flesh not many mighty nor many noble are called Believe this and it will prevent many dangerous mistakes § 6. Direct 6. Hence you may perceive that though no man must pray absolutely either for Riches or Direct 6. Poverty yet of the two it is more rational ordinarily to pray against Riches than for them and to be rather troubled when God maketh us Rich than when he maketh us poor I mean it in respect to our selves as either of them seemeth to conduce to our own good or hurt though to do good to others Riches are more desirable This cannot be denyed by any man that believeth Christ For no wise man will long for the hinderance of his salvation or pray to God to make it as hard a thing for him to be saved as for a Camel to go through a needles eye when salvation is a matter of such unspeakable moment and our strength is so small and the difficulties so many and great already Object But Christ doth not deny but the difficulties to the poor may be as great Answ. To some particular persons upon other accounts it may be so But it is clear in the Text that Christ speaketh comparatively of such difficulties as the Rich had more than the poor Object But then how are we obliged to be thankful to God for giving us Riches or blessing our labours Saith 〈…〉 to 〈…〉 s Quando 〈…〉 ra em nâ—â— pecunâ—atum egens ad te veâ—◠〈…〉 Aâ—rtip Answ. 1 You must be thankful for them because in their own nature they are good and it is by accident through your own corruption that they become so dangerous 2. Because you may do good with them to others if you have hearts to use them well 3. Because God in giving them to you rather than to others doth signifie if you are his children that they are fitter for you than for others In Bedlam and among foolish children it is a kindness to keep fire and swords and knives out of their way But yet they are useful to people that have the use of reason But our folly in spiritual matters is so great that we have little cause to be too eager for that which we are inclined so dangerously to abuse and which proves the bane of most that have it § 7. Direct 7. See that your poverty be not the fruit of your idleness gluttony drunkenness pride Direct 7. or any other flesh-pleasing sin For if you bring it thus upon your selves you can never look that 1 Cor. 7. 35. it should be sanctified to your good till sound Repentance have turned you from the sin Nor are you objects worthy of much pity from man except as you are miserable sinners He that rather chooseth to have his ease and pleasure though with want than to have plenty and to want his case and pleasure it is pity that he should have any better than he chooseth § 8. 1. Slâ—thfulness and idleness is a sin that naturally tendeth to want and God hath cursed it to be punished with poverty as you may see Prov. 12. 24 27. 18. 9. 21. 25. 24. 34. 26. 14 15. 6. 11. 20. 13. Yea he commandeth that if any that is able will not work neither should be eat 2 Thess. 3. 10. In the sweat of their face must they eat their bread Gen. 3. 19. And six dayes must they labour and do all that they have to do To maintain your idleness is a sin in others If you will please your flesh with ease it must be displeased with want and you must suffer what you choos◠§ 9. 2. Gluttony and drunkenness are such beastly devourers of mercy and abusers of mankind that shame and poverty are their punishment and cure Prov. 23. 20 21. Be not among wine-bibbers amongst riotous eaters of flesh for the drunkard and the glutton shall come to poverty and drowsiness shall cloath a man with rags It is not lawful for any man to feed the greedy appetites of such If they choose a short excess before a longer competency let them have their choice § 10. 3. Pride also is a most consuming wasteful sin It sacrificeth Gods mercies to the Devil in serving him by them in his first-born sin Proud persons must lay it out in pomp and gawdiness to set forth themselves to the eyes of others In building and entertainments and fine clothes and curiosities And Poverty is also both the proper punishment and cure of this sin And it is cruelty for any to save them from it and resist God
the poorest people and their children They never teach them to read nor teach them any thing for the saving of their souls and they think that their poverty will be an excuse for all When reason telleth them that none should be more careful to help their children to Heaven than they that can give them nothing upon earth § 21. Direct 9. Be acquainted with the special Duties of the poor and carefully perform them Direct 9. They are these 1. Let your sufferings teach you to contemn the world It will be a happy poverty if it do but help Duty 1. to wean your affections from all things below that you set as little by the world as it deserveth 2. Be eminently Heavenly-minded The less you have or hope for in this life the more fervently Duty 2. seek a better You are at least as capable of the heavenly treasures as the greatest Princes God purposely Phil. 3. 18 20 21. 2 Cor. 5. 7 8. straitneth your condition in the world that he may force up your hearts unto himself and teach you to seek first for that which indeed is worth your seeking Matth. 6. 33 19 20 21. 3. Learn to live upon God alone Study his Goodness and faithfulness and all-sufficiency When Duty 3. you have not a place nor a friend in the world that you can comfortably betake your selves to for relief Gal. 2. 20. Psal. 73. 25. 26 27 28. 2 Cor. 1. 10. retire unto God and trust him and dwell the more with him If your poverty have but this effect it will be better to you than all the Riches in the world 4. Be laborious and diligent in your Callings Both precept and necessity call you unto this And Duty 4. if you cheerfully serve him in the labour of your hands with a heavenly and obedient mind it will Ephes 4. 28. Prov. 21. 25. 1 Sam. 15. 22. 2 Thes. 3. 8 10 be as acceptable to him as if you had spent all that time in more spiritual exercises For he had rather have Obedience than Sacrifice and all things are pure and sanctified to the pure If you cheerfully serve God in the meanest work it is the more acceptable to him by how much the more subjection and submission there is in your obedience 5. Be humble and submissive unto all A poor man proud is doubly hateful And if Poverty Duty 5. cure your Pride and help you to be truly humble it will be no small mercy to you 〈…〉 1â— 23. 〈…〉 uty 6 6. You are specially obliged to mortifie the flesh and keep your senses and appetites in subjection because you have greater helps for it than the Rich You have not so many baits of lust and wantonness and gluttony and voluptuousness as they 7. Your corporal wants must make you more sensibly remember your spiritual wants and teach Duty 7. you to value spiritual blessings Think with your selves If a hungry cold and naked body be so great a calamity how much greater is a guilty graceless soul a dead or a diseased heart If bodily food and necessaries are so desirable O how desirable is Christ and his Spirit and the Love of God and life eternal 8. You must above all men be careful Redeemers of your Time Especially of the Lords Day Duty 8. Your labours take up so much of your time that you must be the more careful to catch every opportunity for your souls Rise earlier to get half an hour for holy duty and meditate on holy things in your labours and spend the Lords Day in special diligence and be glad of such seasons and let scarcity preserve your appetites 9. Be willing to dye Seeing the world giveth you so cold entertainment be the more content to Duty 9. let it go when God shall call you For what is here to detain your hearts 10. Above all men you should be most fearless of sufferings from men and therefore true to God Duty 10. and Conscience For you have no great matter of honour or riches or pleasure to lose As you fear not a Thief when you have nothing for him to rob you of 11. Be specially careful to fit your children also for Heaven Provide them a portion which is better Duty 11. than a Kingdom For you can provide but little for them in the world 12. Be exemplary in Patience and Contentedness with your state For that grace should be the Duty 12. strongest in us which is most exercised And Poverty calleth you to the frequent exercise of this § 22. Direct 10. Be specially furnished with those Reasons which should keep you in a chearful contentedness Direct 10. with your state and may suppress every thought of anxiety and discontent As 1. Consider as aforesaid that that is the best condition for you which helpeth you best to Heaven Phil. 4. 11 12 13. Maâ—â—h â— â— 1 Sam. 2. 7. Matth. â— 2â— c. 〈…〉 8. 2◠〈…〉 14. 11. 〈…〉 16. 9. 〈…〉 3 15. 〈…〉 9 〈…〉 30 31. 〈…〉 3â— 25. 〈…〉 1â— 14. 〈…〉 5. 22. 〈…〉 9. 20. 〈…〉 4. â— 10. Rom. 8. 28. Heb. 13. 5. and God best knoweth what will do you good or hurt 2. That it is rebellion to grudge at the Will of God which must dispose of us and should be our Rest. 3. Look over the life of Christ who chose a life of poverty for your sakes and had not a place to lay his head He was not one of the Rich and voluptuous in the world and are you grieved to be conformed to him Phil. 3. 7 8 9. 4. Look to all his Apostles and most holy Servants and Martyrs Were not they as great sufferers as you 5. Consider that the Rich will shortly be all as poor as you Naked they came into the world and naked they must go out And a little time makes little difference 6. It is no more comfort to dye Rich than poor but usually much less because the pleasanter the world is to them the more it grieveth them to leave it 7. All men cry out that the world is vanity at last How little is it valued by a dying man and how sadly will it cast him off 8. The time is very short and uncertain in which you must enjoy it We have but a few dayes more to walk about and we are gone Alas of how small concernment is it whether a man be rich or poor that is ready to step into another world 9. The Love of this world drawing the heart from God is the common cause of mens damnation And is not the world liker to be over-loved when it entertaineth you with prosperity than when it useth you like an enemy Are you displeased that God thus helpeth to save you from the most damning sin and that he maketh not your way to Heaven more dangerous 10. You little know the troubles of the Rich He that hath much hath much to do with it and
you and tell you that as you are the subjects of the Pope you are none of the Church of Christ at all From this treasonable conspiracy we withdraw our selves But as Coacil Tolâ—t 4. c. 61. 28. q. 1. Ca. Iudai qui allow separation from a Jewish husband if afâ—er admonition he will not be a Christian and so doth Aâ—osta and his Coâ—cil Lirâ—â—s l. 6. c. 21. and other Jesuits and allow the marrying of another And sure the Conjugal bond is faster than that of a Pastor and his sâ—ock may not a man then change his Pastor when his soul is in apparent hazzard you are the subjects of Christ we never divided from you nor denyed you our Communion Let Reason judge now who are the Dividers And is it not easie to know which is the Church in the Division It is all those that are still united unto Christ If you or we be divided from Christ and from Christians that are his Body we are then none of the Church But if we are not Divided from Christ we are of the Church still If part of a Tree though the far greater part be out off or separated from the rest it is that part how small soever that still groweth with the Root that is the living Tree The Indian Fig-tree and some other Trees have branches that take root when they touch the ground If now you ask me whether the branches springing from the second Root are members of the first Tree I answer 1. The rest that have no new Root are more undoubtedly members of it 2. If any branches are separated from the first Tree and grow upon the new root alone the case is out of doubt 3. But if yet they are by continuation joyned to both that Root which they receive their nutriment most from is it which they most belong to Suppose a Tyrant counterseit a Commission from the King to be Vice-King in Ireland and proclaimeth all them to be Traytors that receive him not The King disclaimeth him the wisest subjects renounce him and the rest obey him but so as to profess they do it because they believe him to be commissioned by the King Let the question be now who are the Dividers in Ireland and who are the Kings truest subjects and what Head it is that denominateth the Kingdom and who are the Traytors This is your case § 58. 2. Divisions are the deformities of the Church Cut off a nose or pluck out an eye or dismember either a man or a picture and see whether you have not deformed it Ask any compassionate Christian ask any insulting enemy whether our Divisions be not our deformity and shame the lamentation of friends and the scorn of enemies § 59. 3. The Churches Divisions are not our own dishonour alone but the injurious dishonour of Christ and Religion and the Gospel The World thinketh that Christ is an impotent King that cannot keep his Kingdom at unity in it self when he hath himself told us that every Kingdom divided against it self is brought to desolation and every City or House divided against it self shall not stand Mat. 12. 25. They think the Gospel tendeth to Division and is a doctrine of dissention when they see divisions and dissentions procured by it They impute all the faults of the subjects to the King and think that Christ was confused in his Legislation and knew not what to teach or command because men are confounded in their opinions or practices and know not what to think or do If men misunderstand the Law of Christ and one saith This is the sense and another saith that is the sense they are ready to think that Christ spake non-sense or understood not himself because the ignorant understand him not Who is there that converseth with the ungodly of the World that heareth not by their reproach and scorns how much God and Religion are dishonoured by the Divisions of Religious people § 60. 4. And thus also our Divisions do lamentably hinder the progress of the Gospel and the conversion and salvation of the ungodly World They think they have small encouragement to be of your Religion while your Divisions seem to tell them that you know not what Religion to be of your selves Whatever Satan or wicked men would say against Religion to discourage the ungodly from it the same will exasperated persons in these Divisions say against each others way And when every one of you condemneth another how should the Consciences of the ungodly perswade them to expect salvation in any of those ways which you thus condemn Doubtless the Divisions of the Christian world have done more to hinder the conversion of Infidels and keep the Heathen and Mahometane World in their damnable ignorance and delusions than all our power is able to undoe and have produced such desolations of the Church of Christ and such a plentiful harvest and Kingdom for the Devil as every tender Christian heart is bound to lament with tears of bitterness If it must be that such offence shall come yet woe to those by whom they come § 67. 5. Divisions lay open the Churches of Christ not only to the scorn but to the malice will and fury of their enemies A Kingdom or house divided cannot stand Matth. 12. 25. where hath the Church been destroyed or Religion rooted out in any Nation of the Earth but divisions had a Rev. 17. 13. principal hand in the effect O what desolations have they made among the flocks of Christ As Seneca and others opened their own veins and bled to death when Nero or such other Tyrants did send them their commands to Die even so have many Churches done by their divisions to the gratifying of Satan the enemy of souls § 62. 6. Divisions among Christians do greatly hinder the edification of the members of the Church while they are possessed with envyings and distaste of one another they lose all the benefit of each others gifts and of that holy communion which they should have with one another And they are possessed with that zeal and wisdom which Iames calleth earthly sensual and devillish which corrupteth Eph. 4. 16. 1 Tim. 1. 4. Rom. 15. 19. Acts 9. 3â— all their affections and turneth their food to the nourishment of their disease and maketh their very worshipping of God to become the increase of their sin Where divisions and contentions are the members that should grow up in humility meekness self-denyal holiness and love do grow in pride and perverse disputings and passionate strivings and envious wranglings The Spirit of God departeth from them and an evil Spirit of malice and vexation taketh place though in their passion they know not what Spirit they are of Whereas if they be of one mind and live in peace the God of love and peace will be with them What lamentable instances of this calamity have we in many of the Sectaries of this present time Especially in the people called Quakers that while they
salvation as the ungodly world doth Oh with what scorn and holy indignation would they refuse a world if it were offered them instead of God with what detestation would they reject the motion to any sin § 10. Direct 10. When you would revive in your minds a right apprehension and estimation of all earthly Direct 10. things as Riches and Honours and Greatness and Command and full provisions for the flesh bethink you then how the blessed souls with Christ esteem them How little do they set by all those things that worldlings make so great a stir for and for which they â—ell their God and their salvation How contemptible are Crowns and Kingdoms in their eyes Their judgement is more like to Gods than ours is Luk. 16. 15. That which is highly esteemed among men is abomination in the sight of God All the world would not hire a Saint in Heaven to tell one lie or take the name of God in vain or to forget God or be estranged from him for one hour § 11. Direct 11 When you see the Godly under the contempt of sinners here accounted as the filth of Direct 11. the world and the off-scouring of all things defamed reviled hated and persecuted Look up then to the 1 Cor. 4. 12 13. Saints with Christ and think how they are esteemed and used And when you would truly know what â—am 3. 45. a Believer is think not how they are esteemed and used by men but how they are esteemed and used by Christ. Judge not of them by their short afflictions nor by their meanness in the flesh but by their endless happiness and their glory above Look up to the home and world of Saints if you would know what Saints are and not to the few scattered imperfect passengers in this world that is not Heb 11. 33. worthy of them § 12. Direct 12. When you are tempted to think meanly of the Kingdom of Christ as if his flock were Direct 12. so small and poor and sinful as to be inconsiderable look up to the world of blessed souls which dwell above And there you shall see no such paucity or imperfections or blemishes as are here below The Subjects there are such as dishonour not their King Christs Kingdom is not of this world Joh. 18. 36. If you would know it in its Glory look up to the world where it is Glorious If when you hear men contemn the Kingdom of the Saints of Christ and at the same time did but see as Stephen did a glimpse into that Kingdom and all the Glory of the blessed there what thoughts would you have of the words which did dishonour it § 13. Direct 13. When you hear sinners boast of the Wisdom or Numbers of their party and appealing Direct 13. to the learned or great ones of the world look up to the blessed souls with Christ and ask whether they are not more wise and numerous than all the sinners upon earth The greatest Doctors are ignorant and unlearned in comparison of the meanest soul with Christ The greatest Monarchs are but worms in comparison of the Glorified Spirits with God If they say to you Are you wiser than so many and so wise and Learned men ask them Are you or all the ungodly wiser than all the blessed souls with Christ Let the wiser party carry it § 14. Direct 14. When you are tempted to be weary of a holy life or to think all your labour is vain Direct 14. look up to the blessed souls with Christ and there you will see the end of Holiness There you will see that of all the labour of your lives there is none that you are so sure to gain by and that in due time you shall reap if you faint not and if you sow to the spirit of the spirit you shall reap everlasting life Gal. 6. 8 9. And that when you have done the will of God if you have but patience you shall inherit the promise Heb. 10. 36. Ask your selves whether any of those blessed souls Repent now of the Holiness of their lives on earth or of their mortifying the flesh and denying themselves the delights of sin § 15. Direct 15. When you are tempted to turn back in the day of tryal and to forsake Christ or Direct 15. his cause when persecution ariseth then look to the blessed souls above and see what is the end of suffering for the sake of Christ and righteousness To foresee the great reward in Heaven will convince you that instead of being terrified by sufferings you should rejoyce and be exceeding glad Are you to lie Mat. 5. 11 12. in Prison or to burn in the Flames so did many thousands that are now in Heaven And do you think that they repent it now Ignatius Polycarp Cyprian and many such holy men were once used as hardly as you are now and put to death by cruel men Rogers Bradford Hooper Glover and multitudes with them were once in Prison and burnt in the Flames but where are they now and what is the end of all their pains Now whether do you think the case of Bonner or Bradford to be best Now had you rather be Gardiner or Philpot Now which think you doth most repent the poor Waldenses that were murdered by thousands or the Popes and Persecutors that murdered them § 16. Direct 16. When you are dismayed under the burden of your sins the greatness of your corruptions Direct 16. the weakness of your graces the imperfection of your duties look up to the blessed souls with Christ and remember that all those Glorified spirits were once in flesh as you now are and once they lay at the feet of God in tears and groans and cryes as you do They were once fain to cry out of the burden of their sins and mourn under the weakness of their graces as you now do They were once as much clog'd with flesh as you are and once as low in doubts and fears and bruised under the sense of Gods displeasure They once were as violently assaulted with temptations and had the same corruptions to lament and strive against as you have They were once as much afflicted by God and man But is there any of the smart of this remaining § 17. Direct 17. When you are deterred from the presence of the dreadful God and think he will not Direct 17. accept such worms as you look up to the blessed souls with Christ and remember how many millions of your brethren are there accepted to greater familiarity than that which you here desire Remember that those souls were once as dark and distant from God and unworthy of his acceptance as you now are A fearful Child receiveth boldness to see his Brethren in his Fathers arms § 18. Direct 18. When you are afraid of Satan lest he should prevail against you and devour you Direct 18. look up to the blessed souls with Christ and
3. Else there should be seldome any Church in the world for want of a Head yea never any For I have proved there and to Iohnson that there never was a true General Council of the Universal See also in my Reasons of Christian Religion Coâ—s 2. of the Interest of the Church Church But only Imperial Councils of the Churches under one Emperours power and those that having been under it had been used to such Councils And that it is not a thing ever to be attempted or expected as being unlawful and morally impossible Quest. 13. Whether there be such a thing as a Visible Catholick Church And what it is THe Antients differently used the terms A Catholick Church and The Catholick Church By the first they meant any particular Church which was part of the Universal By the second 1 Cor. 12. 12. and throughout they meant the Universal Church it self And this is it that we now mean And I answer Affirmatively There is a Visible Universal Church not only as a Community or as a Kingdom distinct from the King but as a Political Society 2. This Church is the Universality of Baptized Visible Christians Headed by Iesus Christ himself Eph. 4. 1 5 6 7 16. There is this and there is no other upon earth The Papists say that this is no Visible Church because the Head is not Visible I answer 1. It is not necessary that he be seen but visible And is not Christ a Visible person 2. This Church consisteth of two parts the Triumphant part in Glory and the Militant part And Christ is not only Visible but seen by the triumphant part As the King is not seen by the ten thousandth part of his Kingdoms but by his Courtiers and those about him and yet he is King of all 3. Christ was seen on earth for above thirty years and the Kingdom may be called visible in that the King was once visible on earth and is now visible in Heaven As if the King would shew himself to his people but one year together in all his life 4. It ill becometh the Papists of any men to say that Christ is not visible who make him see him taste him handle him eat him drink him digest him in every Church in every Mass throughout the year and throughout the world And this not as divided but as whole Christ. Object But this is not quatenus Regent Answ. If you see him that is Regent and see his Laws and Gospel which are his Governing instruments together with his Ministers who are his Officers it is enough to denominate his Kingdom visible 5. The Church might be fitly denominated Visible secundum quid if Christ himself were invisible Because the Politick Body is visible the dispersed Officers Assemblies and Laws are visible But sure all these together may well serve for the denomination Quest. 14. What is it that maketh a Visible Member of the Universal Church And who are to be accounted such 1. BAptism maketh a Visible member of the Universal Church and the Baptized as to entrance Matth. 28. 19. 〈…〉 1â— 16. unless they go out again are to be accounted such 2. By Baptism we mean open devotion or dedication to God by the Baptismal Covenant in which the adult for themselves and Parents for their Infants do Profess Consent to the Covenant of Grace which includeth a Belief of all the Essential Articles of the faith and a Resolution for sincere obedience and a Consent to the Relations between God and us viz. that he be our Reconciled Father our Saviour and our Sanctifier 3. The Continuance of this Consent is necessary to the continuance of our visible membership 4. He that through ignorance or incapacity for want of water or a Minister is not baptized and yet is solemnly or notoriously dedicated and devoted to God the Father Son and Holy Ghost in the same Covenant though without the outward Sign and professeth openly the same Religion is a visible Christian though not by a compleat and regular visibility As a Souldier not listed nor taking his Colours or a Marriage not regularly solemnized c. 5. He that forsaketh his Covenant by Apostacy or is totally and duly excommunicated ceaseth to be a visible member of the Church Quest. 15. Whether besides the Profession of Christianity either Testimony or Evidence of Conversion or Practical Godliness be necessary to prove a man a Member of the Universal Visible Church 1. AS the Mediator is the way to the Father sent to recover us to God so Christianity includeth John 14. 6. 1 Tim. 3. 16. 6 3 11. Godliness And he professeth not Christianity who professeth not Godliness 2. He that professeth the Baptismal Covenant professeth Christianity and Godliness and true Conversion 2 Pet. 1. 3. And therefore cannot be rejected for want of a Profession of Conversion or Godliness 3. But he that is justly suspected not to understand his own profession but to speak general words without the sense may and ought to be examined by him that is to baptize him And therefore though the Apostles among the Jews who had been bred up among the Oracles of God did justly presume of so much understanding as that they baptized men the same day that they professed to believe in Christ yet when they baptized converted Gentiles we have reason to think that they Acts 2. 38 39. first received a particular account of their Converts that they understood the three essential Articles of the Covenant 1. Because the Creed is fitted to that use and hath been ever used thereunto by the Churches as by tradition from the Apostles practice 2. Because the Church in all ages as far as Church History leadeth us upward hath used catechising before baptizing yea and to keep men as Catechumens some time for preparation 3. Because common experience telleth us that multititudes can say the Creed that understand it not If any yet urge the Apostles example I will grant that it obligeth us when the case is the like And I will not fly to any conceit of their heart-searching or discerning mens sincerity When you bring us to a people that before were the Visible Church of God and were all their life time trained up in the knowledge of God of sin of duty of the promised Messiah according to all the Law and Prophets and want nothing but to know the Son and the Holy Ghost that this Iesus is the Christ who will reconcile us to God and give us the sanctifying Spirit then we will also baptize men the same day that they profess to believe in Iesus Christ and in the Father as reconciled by him and the Holy Ghost as given by him But if we have those to deal with who know not God or sin or misery or Scripture Prophecies no nor natural verities we know no proof that the Apostles so haâ—â—ily baptized such Of this I have largely spoken in my Treatise of Confirmation 4. It is
Father Word and Spirit are undivided But yet some things are more eminently attributed to one person in the Trinity and some to another 2. By the Law and Covenant of Innocency the Creator eminently ruled Omnipotently And the Joh. 5. 22 25. Prov. 1. 20 21 c. Son Ruled eminently sapientially initially under the Covenant of promise or grace from Adam till his Incarnation and the descent of the Holy Ghost and more fully and perfectly afterward by the Holy Ghost And the Holy Ghost ever since doth Rule in the Saints as the Paraclete Advocate or Agent of Christ and Christ by him eminently by holy Love which is yet but initially But the same Holy Ghost by perfect Love shall perfectly Rule in Glory for ever even as the spirit of the Father and the Son We have already the Initial Kingdom of Love by the spirit and shall have the perfect Kingdom in Heaven And besides the initial and the perfect there is no other Nor is the perfect Kingdom to be expected before the day of judgement or our removal unto Heaven For our Kingdom is not of this World And they that sell all and follow Christ do make the exchange for Mat. 5. 11 12. Luk. 18. 22 23. Mat. 10. 41 32. Luk. 6. 23. 16. 20. 1 Cor. 12. 2 3. 5. 1 3 8. Mat. 18. 10. 1 Thes. 4. 17 18. Mar. 12. 25. 2 Pet. 3. 11 12 13. 1 Pet. 1. 4. Heb. 10. 34. 12. 23. Col. 1. 5. Phil. 3. 20. 21. a Reward in Heaven And they that suffer persecution for his sake must rejoice because their reward in Heaven is great And they that relieve a prophet or righteous man for the sake of Christ and that lose any thing for him shall have indeed an hundred fold in value in this life but in the world to come eternal life We shall be taken up in the clouds to meet the Lord in the air and so shall we ever be with the Lord And those are the words with which we must comfort one another and not Jewishly with the hopes of an earthly Kingdom And yet we look for a new Heaven and a new Earth wherein dwelleth righteousness according to his promise But who shall be the inhabitants and how that Heaven and Earth shall diffâ—r and what we shall then have to do with Earth Whether to be Overseers of that Righteous Earth and so to judge or Rule the World as the Angels are now over us in this World are things which yet I understand not Quest. 162. May we not look for Miracles hereafter Answ. THe answer to Quest. 160. may serve to this 1. God may work Miracles if he please Lâ—ke 23. 8. and hath not told us that he never will 2. But he hath not promised us that he will and therefore we cannot believe such a promise not expect them as a certain thing Nor may any pray for the gift of miracles 3. But if there be any probability of them it will be to those that are converting Infidel Nations when they may be partly of such use as they were at first 4. Yet it is certain that sometimes God still worketh Miracles But arbitrarily and rarely which may not put any individual person in expectation of them Object Is not the promise the same to us as to the Apostles and primitive Christians if we could but believe as they did Answ. 1. The promise to be believed goeth before the faith that believeth it and not that faith before the promise 2. The promise of the Holy Ghost was for perpetuity to sanctifie all believers 1 Cor. 1â— 2â— 29. Heb. 2. 3 4. John 1â— 41. But the promise of that special gift of Miracles was for a time because it was for a special use that is to be a standing seal to the truth of the Gospel which all after ages may be convinced of in point of fact and so may still have the use and benefit of And providence ceasing Miracles thus expoundeth the promise And if Miracles must be common to all persons and ages they would be as no Miracles And we have seen those that most confidently believed they should work them all fail But I have written so largely of this point in a set Disputation in my Treatise called The Unreasonableness of Infidelity fully proving those first Miracles satisfactory and obligatory to all following ages that I must thither now refer the Reader Quest. 163. Is the Scripture to be tryed by the Spirit or the Spirit by the Scripture and which of them is to be preferred Answ. I Put the question thus confusedly for the sake of those that use to do so to shew them how to get out of their own Confusion You must distinguish 1. Between the Spirit in it self considered and the Scripture in it self 2. Between the several operations of the Spirit 3. Between the several persons that have the Spirit And so you must conclude 1. That the Spirit in it self is infinitely more excellent than the Scripture For the Spirit is God and the Scripture is but the work of God 2. The operation of the Spirit in the Apostles was more excellent than the operation of the same Spirit now in us As producing more excellent effects and more infallible 3. Therefore the holy Scriptures which were the infallible dictates of the Spirit in the Apostles 1 Joh. 4. 1 2 6. John 18. 37. 8. 47. are more perfect than any of our apprehensions which come by the same Spirit which we have not in so great a measure 4. Therefore we must not try the Scriptures by our most spiritual apprehensions but our apprehensions Acts 17. 11 12. Matth. 5. 18. Rom. 16. 26. by the Scriptures that is we must prefer the Spirits inspiring the Apostles to indite the Scripture before the Spirits illuminating of us to understand them or before any present inspirations the former being the more perfect Because Christ gave the Apostles the Spirit to deliver us infallibly Matth. 28. 20. Luke 10. 16. his own Commands and â—o indite a Rule for following ages But he giveth us the Spirit but to understand and use that Rule aright 5. This trying the Spirit by the Scriptures is not a setting of the Scripture above the Spirit it Rev. 2. 2. Jude 17. a Pet. 3. â— Ephes. 4. 11 12. 1 Cor. 12. 28 29. Ephes. 2. 20. self but is only a trying the Spirit by the Spirit that is the Spirits operations in our selves and his Revelations to any pretenders now by the Spirits operations in the Apostles and by their Revelations recorded for our use For they and not we are called Foundations of the Church Quest. 164. How is a pretended Prophet or Revelation to be tryed Answ. 1. IF it be contrary to the Scripture it is to be rejected as a deceit Acts 17. 11. 1 Cor. 15. 3 4 John 10. 35. John 19. 24 28 36 37. 2. If it be the same thing which is
that despiseth despiseth not man but God 2. You wrong the Magistrate as much as you should do an Ambassador if you took him to be the messenger of some Iack Straw or some fellow that signifieth no more than his personal worth importeth 3. And you wrong your selves For while you neglect the Interest and authority of God in your Rulers you forfeit the acceptance protection and reward of God Subjects as well as servants must learn that great lesson Col. 3. 23. 24 25. And whatsoever ye do do it heartily as to the Lord and not unto men knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ But he that doth wrong shall receive for the wrong that he hath done and there is no respect of persons So Eph. 6. 5 6 7 8. Magistrates are as truly Gods Officers as Preachers And therefore as he that heareth Preachers heareth him so he that obeyeth Rulers obeyeth him The exceptions are but the like in both cases It is not every thing that we must receive from Preachers nor every thing that we must do at the command of Rulers But both in their proper place and work must be regarded as the officers of God and not as men that have no higher Authority than their own to bear them out § 26. Direct 4. Let no vices of the person cause you to forget the dignity of his office The authority Direct 4. of a sinful Ruler is of God and must accordingly be obeyed Of this read Bishop Bilson at large in his excellent Treatise of Christian Subjection against the Papists that excommunicate and depose Princes whom they account Hereticks or favourers of them Those sins which will damn a mans soul and deprive him of Heaven will not deprive him of his Kingdom nor disoblige the subjects Victor utic saith of Victorianus Proconsul of Carthage that even to an Arrian persecuting usurping Tyrant Pro rebus sibi commissis semper fidelissimus habebatur and the like of Sebastian and others p. 460. from their obedience An Infidel or an ungodly Christian that is an Hypocrite is capable of being a Prince as well as of being a Parent Husband Master And the Apostle hath taught all as well as servants their duty to such 1 Pet. 2. 18 19 20 21. Servants be subject to your Masters with all fear and not only to the good and gentle but also to the froward For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully For what glory is it if when you are buffeted for your faults you take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called Though it be a rare mercy to have Godly Rulers and a great judgement to have ungodly ones it is such as must be born § 27. Direct 5. Do not either divulge or aggravate the vices of your Governours to their dishonour Direct 5. For their Honour is necessary to the publick good If they have not care of their own honour yet their subjects must have a care of it If once they be dishonoured they will the more easily be contemned hated and disobeyed Therefore the dishonouring of the Rulers tendeth to the dissolution of the Government and ruine of the Common-wealth Only in two cases did the ancient Christians aggravate the wickedness of their Governours 1. In case they were such cruel monsters as Nero who lived to the misery of mankind 2. In case they were not only open enemies of the Church of Christ but their Honour stood in competition with the Honour of Christianity piety and honesty as in Iulians case I confess against Nero and Iulian both living and dead and many like them the tongues and pens of wise and sober persons have been very free But the fifth Commandment is not to be forgotten Honour thy Father and Mother And 1 Pet. 2. 17. Fear God Honour the Mark 7. 10. 10. 19. King Though you must not call evil good yet you may conceal and hide evil Cham was cursed for opening his fathers nakedness Though you must flatter none in their fins nor hinder their Repentance but further it by all righteous means yet must you speak Honourably of your Rulers and endeavour to breed an Honourable esteem of them in the peoples minds and not as some that think they do well if they can secretly make their Rulers seem odious by opening and aggravating their faults § 28. Direct 6. Subdue your passions that no injuries which you may suffer by them may Direct 6. disturb your reason and make you dishonour them by way of revenge If you may not revenge your selves on private men much less on Magistrates And the Tongue may be an unjust revenger as well as the hand Passion will provoke you to be telling all men Thus and thus I was used and to perswade you that it is no sin to tell the truth of what you suffered But remember that the publick good and the honour of Gods officers are of greater value than the righting of a particular person that is injured Many a discontented person hath set Kingdoms on fire by divulging the faults of Governours for the righting of themselves Obj. But shall cruel and unrighteous or persecuting men do mischief and not hear of it nor be humbled for it Answ. 1. Preachers of the Gospel and others that have opportunity may privately tell them of it to bring them to repentance if they will endure it without dishonouring them by making it publick 2. Historians will tell posterity of it to their perpetual infamy if repentance Lamprid. saith of Alex. Severus that Amavit literatos homines vehementer eos etiam reformidans nequid de se asperum scriberent uâ—lversal Histor p. 132. Tiberius bellua luto sanguine macerata sui tegendi peritissimus artifex totus tamen posteritatis oculis patuit Deo hypocrisim detractione larvae plectente and well-doing recover not their honour Flatterers abuse the living but Truth will dishonour their wickedness when they are dead For it is Gods own decree that the memory of the just is blessed but the name of the wicked shall rot Prov. 10. 7. 3. And God himself will fully be avenged upon the impenitent for ever having told you that it were better for him that offendeth one of his little ones that a milstone were hanged about his neck and he were drowned in the depth of the Sea And is not all this enough without the revenge of your passionate tongues * Matth. 18. 6. Mark 9. 42. Luk. 17. 2. Jud. 7. 8 9. To speak evil of dignities and despise dominion and bring railing accusations are the sins of the old licentious Hereticks Christ left us his example not to revile the meanest when we are reviled 1 Pet. 2. 23. If you believe that God will justifie the innocent and avenge
them speedily Luk. 18. 7 8. what need you be so forward to justifie and avenge your selves Obj. If God will have their names to rot and spoken evil of when they are dead why may I not do it while they are alive Answ. There is a great deal of difference between a true Historian and a self-avenger in the reason of the thing and in the effects To dishonour bad Rulers while they live doth tend to excite the people to rebellion and to disable them to govern But for Truth to be spoken of them when they are dead doth only lay an odium upon the sin and is a warning to others that they follow them not in evil And this no wicked Prince was ever so Great and powerful as to prevent For it is a part of Gods resolved judgement Yet must Historians so Sâ—rt Aâ—râ—l Victor de Calig De quo nescio an decuerit memoriae prodi nisi forte quia juvat de principibus nosse omnia ut improbi saltem famae metu talia declinent open the faults of the person as not to bring the office into contempt but preserve the reverence due to the authority and place of Governours § 29. Direct 7. By all means overcome a selfish mind and get such a Holy and a publick spirit as Direct 7. more regardeth Gods honour and the publick interest than your own It is SELFISHNESS that is the great Rebel and Enemy of God and of the King and of our Neighbour A selfish private spirit careth not what the Common-wealth suffereth if he himself may be a gainer by it To revenge himself or to rise up to some higher place or increase his riches he will betray and ruine his King his Countrey and his nearest friends A selfish ambitious covetous man is faithful to no man longer than he serveth his ends nor is he any further to be trusted than his own interest will allow Self-denyal and a publick spirit are necessary to every faithful subject § 30. Direct 8. Wish not evil to your Governours in your secret thoughts but if any such thought Direct 8. would enter into your hearts reject it with abhorrence Eccles. 10. 20. Curse not the King no not in thy thought and curse not the rich in thy bed-chamber for a bird of the air shall carry the voice and that which hath wings shall tell the matter A feaverish misguided Zeal for Religion and a passionate discontent for personal injuries do make many greatly guilty in this point They would be much pleased if God would shew some grievous judgement upon persecutors and take no warning by Christs rebukes of Iames and Iohn but secretly are wishing for fire from Heaven not knowing what manner of spirit they are of They cherish such thoughts as are pleasing to them though they dare not utter them in words And he that dare wish hurt is in danger of being drawn by temptation to do hurt Obj. But may we not pray for the cutting off of persecutors And may we not give God thanks for it if he do it himself without any sinful means of ours Answ. Every Ruler that casteth down one sect or party of Christians and setteth up another perhaps as true to the interest of Christianity as they is not to be prayed against and his destruction wished by the suffering party 2. If he be a persecuter of Christianity and Piety it self as Heathens and Infidels are yet if his Government do They are dangerous passages which Petrarch hath though a good and learned and moderate man Dial. 49. Non tot passim essent Domini nec tam late â—urerent nisi populi insanirent cuique civium pro se charior â—oret res privata quam publica voluptas quam gloria pecunia quam libertas Vita quam Virtus Et statim Et sane si vel unum patria civem bonum habeat malum Dominum diutius non habebit The meaning is too plain Abundance of the most learned writers have such passages which must be read with caution Though I would draw none to the other extream Pâ—trarchs 68. Dial 85. Dialog de boâ—o Domino is as smart as the former but yet speaketh not all that contra Reges which be doth contra Dominos However he say that Inter Regem Tyrannum non discernunt Gâ—aii c. So Sr. Thoâ— More in his Poems Regibus è multis Regnum bene qui â—egat unum Vix tamen unus erit si tamen unus erit And that of Senec. Trag. ult Tantum ut noceat cupit esse potens more good than his persecution doth harm you may not so much as wish his downfall 3. If he were a Nero or a Iulian you must pray first for his conversion and if that may not be then next for his restraint and never for his destruction but on supposition that neither of the former may be attained which you cannot say 4. You must pray for the deliverance of the persecuted Church and leave the way and means to God and not prescribe to him Hurtful desires and prayers are seldom of God 5. You may freelyer rejoyce afterwards than desire it before because when a Iulian is cut off you know that Gods righteous will is accomplished when before you knew not that it was his will Yet after it is the deliverance of the Church and not the hurt of a persecuter as such that you must give thanks for Be very suspicious here lest partiality and passion blind you § 31. Direct 9. Learn how to suffer and know what use God can make of your sufferings and think Direct 9. not better of prosperity and worse of suffering than you have cause It is a carnal unbelieving heart that maketh so great a matter of poverty imprisonment banishment or death as if they were undone Bias interrogatus quidnam esset difficile Ferre inquit fortiter mutationem rerum in deterius Laert. p. 55. if they suffer for Christ or be sent to Heaven before the time As if Kingdoms must be disturbed to save you from suffering This better beseems an infidel and a worldling that takes his earthly prosperity for his portion and thinks he hath no other to win or lose Do you not know what the Church hath gained by suffering How pure it hath been when the fire of persecution hath refined it and how prosperity hath been the very that that hath polluted it and shattered it all to pieces by letting in all the ungodly world into the visible Communion of the Saints and by setting the Bishops on contending for superiority and overtopping Emperours and Kings Many thousands that would be excellent persons in adversity cannot bear a high or prosperous state but their brains are turned and pride and contention maketh them the scorn of the adversaries that observe them § 32. Direct 10. Trust God and live by faith and then you will find no need of rebellions or any Direct 10. sinful means
Consider the great temptations of the Rich and great and pity them that stand Direct 16. in so dangerous a station instead of murmuring at them or envying their greatness You little know what you should be your selves if you were in their places and the world and the flesh had so great a stroke at you as they have at them He that can swim in a calmer water may be carryed down a violent stream It is harder for that bird to fly that hath many pound weights tyed to keep her down than that which hath but a straw to carry to her nest It is harder mounting Heaven-wards with Lordships and Kingdoms than with your less impediments Why do you not pity them that stand on the top of barren mountains in the stroke of every storm and wind when you dwell in the quiet fruitful vales Do you envy them that must go to Heaven as a Camel through a needles eye if ever they come there And are you discontented that you are not in their conâ—â—tion will you rebel and fight to make your salvation as difficult as theirs Are you so unthankful to God for your safer station that you murmur at it and long to be in the more dangerous place § 40. Direct 17. Pray constantly and heartily for the spiritual and corporal welfare of your Governours Direct 17. And you have reason to believe that God who hath commanded you to put up such prayers will not suffer them to be wholly lost but will answer them some way to the benefit of them that perform the duty 1 Tim. 2. 1 2 3. And the very performance of it will do us much good of it self For it will keep the heart well disposed to our Governours and keep out all sinful desires of their hurt or controll them and cast them out if they come in Prayer is the exercise of Love and good desires And exercise increaseth and confirmeth habits If any ill wishes against your Governours should stâ—al into your minds the next time you pray for them conscience will accuse you of hypocrisie and either the sinful desires will corrupt or end your Prayers or else your prayers will cast out those ill desires Certainly the faithful fervent prayers of the Righteous do prevail much with God And things would go better than they do in the world if we prayed for Rulers as heartily as we ought § 41. Obj. For all the prayers of the Church five parts of six of the World are yet Idolaters Heathens Object Infidels and Mahometans And for all the prayers of the Reformed Churches most of the Christian part of the world are drowned in Popery or gross ignorance and superstition and the poor Greek Churches have Mahometane or tyrannical Governours and carnal proud usurping Prelates domineer over the Roman Church and there are but three Protestant Kings on the whole earth And among the Israelites themselves who had Priests and Prophets to pray for their Princes a good King was so rare that when you have named five or six over Judah and never a one after the division over Israel you scarce know where to find the rest What good then do your Prayers for Kings and Magistrates Answ. 1. As I said before they keep the hearts of subjects in an obedient holy frame 2. Were Answ. it not for prayers those few good ones would be fewer or worse than they are and the bad ones might be worse or at least do more hurt to the Church than they now do 3. It is not to be expected that all should be granted in kind that believers pray for For then not only Kings but all the world should be converted and saved For we should pray for every one But God who knoweth best how to distribute his mercies and to honour himself and refine his Church by the malice and persecution of his enemies will make his peoples prayers a means of that measure of good which he will do for Rulers and by them in the world And that 's enough to encourage us to pray 4. And indeed if when Proud ungodly worldlings have sold their souls by wicked means to climb up into places of power and command and domineer over others the Prayers of the faithful should Obj. Si id jâ—ris obâ—ineat status religionis eâ—â—t instabilis Mutato regis animo religio muta bitur presently convert and save them all because they are Governours this would seem to charge God with respect of persons and defect of Justice and would drown the world in wickedness treasons bloodshed and confusion by encouraging men by flatteries or treacheries or murders to usurp such places in which they may both gratifie their lusts and after save their souls while the godly are obliged to pray them into Heaven It is no such hearing of prayers for Governours which God hath promised 5. And yet I must observe that most Christians are so cold and formal in their Prayers for the Rulers of the world and of the Church that we have great reason to impute the unhappiness Resp. Unicum hic solatium in Divina est providentia Omnium animos Deus in potestate sua habet sed speciali quodam modo Cor Regis in manu Domini Deus per bonos per malos Reges opus suum operatur Interdum tranquillitas interdum tempestas ecclesiae utilior Nempe si pius est qui imperat si diligens lector sacrae scripturae si assiduus in precibus si Ecclesiae Catholicae reverens si peritos attente audiens multum per illum proficit veritas Sin distorto est corrupto judicio pejus id ipsi cedit quam ecclesiae Nam ipsum grave manet judicium Regis ecclesiae qui ecclesiam inultam non sinet Grotius de Impeâ— p. 210. Joh. 18. 36. of Governours very much to their neglect Almost all men are taken up so much with their own concernments that they put off the publick concernments of the world and of the Church and State with a few customary heartless words and understand not the meaning of the three first Petitions of the Lords Prayer and the Reason of their precedency or put them not up with that feeling as they do the other three If we could once observe that the generality of Christians were more earnest and importunate with God for the Hallowing of his name through all the world and the coming of his Kingdom and the obeying of his will in Earth as it is in Heaven and the Conversion of the Kings and Kingdoms of the world than for any of their personal concernments I should take it for a better prognostick of the happiness of Kings and Kingdoms than any that hath yet appeared in our dayes And those that are taken up with the expectations of Christs visible reign on earth would find it a more lawful and comfortable way to promote his Government thus by his own appointed officers than to rebell against Kings and seek
though the Kings of the Nations rule over them and exercise authority and are called Benefactours yet with them it shall not be so Answ. These were the old cavils of Celsus Porphyry and Iulian but very impudent As though Answ. Love and Patience were against peace and Government Christ commandeth nothing in all these words but that we love our neighbour as our selves and love his soul above our wealth and that we do as we would be done by and use not private revenge and take not up the Magistrates work And is this doctâ—ine against Government It is not Magistrates but Ministers and private Christians whom he commandeth not to resist evil and not to exercise Lordship as the Civil Rulers do When it will do more hurt to the soul of another than the benefit amounteth we must not seek our own right by Law nor must private men revenge themselves All Law-suits and contentions and hurting of others which are inconsistent with loving them as our selves are forbidden in the Gospel And when was Government ever disturbed by such principles and practices as these Nay when was it disturbed but for want of these when was there any sedition rebellion or unlawful wars but through self-love and Love of earthly things and want of Love to one another How easily might Princes rule men that are thus ruled by Love and patience § 81. Obj. 3. Christianity teacheth men to obey the Scriptures before their Governours and to obey no Object 3. Law that is contrary to the Bible And when the Bible is so large and hath so many passages hard to be understood and easily perverted some of these will be alwayes interpreted against the Laws of men And then they are taught to fear no man against God and to endure any pains or death and to be unmoved by all the penalties which should enforce obedience and to rejoyce in this as a blessed martyrdom Le Blank in his Travails pag. 88. saith of some Heathen Kâ—ngs They are all jealous of our Religion holding that the Christians adore one God great above the rest that will not suffer any others and that he sets a greater esteem and value upon innocent poor and simple people than upon the rich Kings and Princes and that Princes had need to preserve to themselves the affections and esteem of their subjects to reign with greater ease to the face of Kings and thâ—se that punish them are reproached as persecutors and threatned with damnation and made the vilest men on earth and represented odious to all Answ. The sum of all this Objection is that That there is a God For if that be not denyed no Answ. man can deny that he is the Universal Governour of the world and that he hath his proper Laws and judgement and rewards and punishments or that Magistrates are his Ministers and have no power So B. Bilson of subject p. 243. Princes be supream not in respect that all things be subject to their wills which were plain Tyranny not Christian authority But that all persons within their Realms are bound to obey their Laws or abide their pains So p. 242. but from him and consequently that the commands and threats and promises of God are a thousand fold more to be regarded than those of men He is a beast and not a man that feareth not God more than man and that feareth not Hell more than bodily sufferings And for the Scriptures 1. Are they any harder to be understood than the Law of nature it self Surely the Characters of the will of God in naturâ rerum are much more obscure than in the Scriptures Hath God sent so great a Messenger from Heaven to open to mankind the mysteries of his Kingdom and tell them what is in the other world and bring life and immortality to light and yet shall his revelation be accused as more obscure than nature it self is If an Angel had been sent from Heaven to any of these Infidels by name to tell them but the same that Scripture telleth us sure they would not have reproached his message with such accusations 2. And are not the Laws of the Land about smaller matters more voluminous and difficult And shall that be made a reproach to Government And for misinterpretation it is the fault of humane nature that is ignorant and rash and not of the Scriptures Will you tell God that you will not obey him unless he will make his Laws so as no man can misinterpret them when or where were there ever such laws God will be God and the Judge of the world whether you will or not And he will not be an underling to men nor set their Laws above his own to avoid your accusations If there be another Life of joy or misery it is necessary that there be Laws according to which those rewards and punishments are to be adjudged And if Rulers oppose these who are appointed to promote obedience to them they must do it at their perils For God will render to all according to their works § 82. Obj. 4. Doth not experience tell the world that Christianity every where causeth divisions and Object 4. sets the world together by the ears What a multitude of sects are there among us at this day And every The differences are oft among the Lawyers which set the Common-wealth on fire and then they are charged on Divines â— g. Grotius de Imper. p. 53. Si â—rma in eos reges sumpta sâ—nt in quos totum populi jus translatum erat ac qui proinde non precariò sed proprio jure imperabant laudari salva piâ—tate non possâ—nt quâ—mcunque tandâ—m praetâ—xtum aut eventum habuerint Sin alicubi Reges tales suere qui pactis sive positivis legibus Seraâ—us aliâ—ujus aut Ordinum decretis astâ—ingerentur in hos ut summum Imperium non obtinent arma ex optimatum tanquam superioâ—um sententia sumi justis de causis poâ—uerinâ— Multi enim Reges etiam qui sanguinis jure succedunt Reges sunt nomine magâ—s quam Imperio Sed fallit imperitos quod illam quotidianam maximè in oculoâ— in curâ—entem rerum administrationem quae saepe in optimatum statu penes unum est ab interiore Reipublicae constitutione non satis disceruunt Quod de Regibus dixi idem multo â—agis de iis acceptum volo qui â—e nomine non Reges sed Principes fuere h. e. non summi sed Priâ—i p. 54. one thinketh that his salvation lyeth upon his opinion And how can Princes govern men of so contrary minds when the pleasing of one party is the losing of the rest We have long seen that Church-divisions shake the safety of the State If it were not that few that are called Christians are such indeed and serious in the Religion which themselves profess there were no quietness to be expected For those that are most serious are so full of scruples
to corruption as it doth the bruits but to live in joy with Christ and his Church-triumphant § 14. Direct 14. Remember both how vile your body is and how great an enemy it hath proved to Direct 14. your soul And then you will the more patiently bear its dissolution It is not your dwelling house but your tent or Prison that God is pulling down And yet even this vile body when it is corrupted shall at last be changed into the likeness of Christs glorious body by the working of his unresistible power Phil. 3. 20 21. And it is a flesh that hath so rebelled against the spirit and made your way to Heaven so difficult and put the soul to so many conflicts that we should the easilier submit it to the will of justice and let it perish for a time when we are assured that mercy will at last recover it § 15. Direct 15. Remember what a world it is that you are to leave and compare it with that Direct 15. which you are going to and compare the life which is near an end with that which you are next to enter upon Was it not Henochs reward when he had walkt with God to be taken to him from a polluted world 1. While you are here you are your selves defiled sin is in your natures and your graces are all imperfect sin is in your lives and your duties are all imperfect You cannot be free from it one day or hour And is it not a mercy to be delivered from it Is it not desirable to you to sin no more and to be perfect in holiness to know God and Love him as much and more than you can now desire You are here every day lamenting your darkness and unbelief and estrangedness from God and want of Love to him How oft have you prayed for a cure of all this And now would you not have it when God would give it you why hath God put that spark of Heavenly life into you but to fight against sin and make you weary of it And yet had you rather continue sinning than have the victory and be with Christ 2. It is a life of Grief as well as sin And a life of cares and doubts and fears When you are at the worst you are fearing worse If it were nothing but the fears of death it self it should make you the willinger to submit to it that you might be past those fears 3. You are daily afflicted with the infirmities of that flesh which you are so loth should be dissolved To satisfie its hunger and thirst to cover its nakedness to provide it a habitation and supply all its wants what care and labour doth it cost you Its infirmities sicknesses and pains do make you oft aweary of your selves so that you groan being burdened as Paul speaketh 2 Cor. 5. 3 4 6. And yet is it not desirable to be with Christ 4. You are compassed with temptations and are in continual danger through your weakness And yet would you not be past the danger Would you have more of those horrid and odious temptations 5. You are purposely turned here into a Wilderness among wild beasts you are as Lambs among Wolves and through many tribulations you must enter into Heaven You must deny your selves and take up your Cross and forsake all that you have and all that will live godly in Christ Jesus must suffer persecution in the world you must have trouble the seed of the Serpent must bruise your heel before God bruise Satan under your feet And is such a life as this more desirable than to be with Christ Are we afraid to land after such storms and tempests Is a wicked world a malitious world a cruel world an implacable world more pleasing to us than the joy of Angels and the sight of Christ and God himself in the Majesty of his Glory Hath God on purpose made the world so bitter to us and permitted it to use us unjustly and cruelly and all to make us love it less and to drive home our hearts unto himself and yet are we so unwilling to be gone § 16. Direct 16. Settle your estates betime that worldly matters may not distract or discompose you Direct 16. And if God have endowed you with Riches dispose of a due proportion to such pious or charitable uses in which they may be most serviceable to him that gave them you Though we should give what we can in the time of life and health yet many that have but so much as will serve to their necessary maintenance may well part with that to good uses at their death which they could not spare in the time of their health especially they that have no Children or such wicked Children as are like to do hurt with all that is given them above their daily bread § 17. Direct 17. If it may be get some able faithful guide and comforter to be with you in your Direct 17. sickness to counsel you and resolve your doubts and pray with you and discourse of heavenly things when you are disabled by weakness for such exercises your selves Let not carnal persons disturb you with their vain bablings Though the difference between good company and bad be very great in the time of health yet now in sicknes it will be more discernable And though a faithful friend and spiritual Pastor be alwayes a great mercy yet now especially in your last necessity Therefore make use of them as far as your pain and weakness will permit § 18. Direct 18. Be fortified against all the Temptations of Satan by which he useth to assault men Direct 18. in their extremity Stand it out in the last conflict and the Crown is yours I shall instance in particulars Directions for resisting the Temptations of Satan in the time of sickness § 19. Tempt 1. The most ordinary Temptation against the Comfort of Believers for I have already Tempt 1. spoken of those that are against their safety is to doubt of their own sincerity and consequently of their part in Christ Saith the Tempter All that thou hast done hath been but in hypocrisie Thou wast never a true Believer nor never didst truly Repent of sin nor truly love God and therefore thou art unjustified and shalt speedily be condemned § 20. Against this Temptation a Believer hath two Remedies The first is to confute the Tempter by those Evidences which will prove that he hath been sincere such as I have often mentioned before And by refelling those reasonings by which the Tempter would prove him to have been an Hypocrite As when it is objected Thou hast repented and been humbled but slightly and by the halves Answ. Yet was it sincerely and weak grace is not no grace Obj. Thou hast been a lover of the world and a neglecter of thy soul and cold in all that thou didst for thy salvation Answ. Yet did I set more by Heaven than earth and I first sought the
Kingdom of God and his righteousness as esteeming it above all the Riches of the world Object Thou hast kept thy sins while thou wentest on in a profession of Religion Answ. I had no sin but what in the habitual ordinary temper of my soul I hated more than I loved it and had rather have been delivered from it than have kept it and none but what I unfeignedly repented of Object Thou didst not truly believe the promises of God and the life to come or else thou wouldst never have doubted as thou hast done nor sought such a Kingdom with such weak desires Answ. Though my faith was weak it overcame the world I so far believed the promise of another life as that I preferred it before this life and was resolved rather to forsake all the world than to part with my hopes of that promised blessedness And that faith is sincere how weak soever that can do this Object But thou hast done thy works to be seen of men and been troubled when men have not approved thee nor honoured thee and what was this but meer hypocrisie Answ. Though I had some hypocrisie yet was I not an hypocrite because it was not in a reigning and prevalent degree Though I too much regarded the esteem of men yet I did more regard the esteem of God Thus if a Christian discern his evidences the false reasonings of Satan are to be refuted § 21. 2. But ordinarily it is a readier way to take the second course which is At present to Believe and Repent and so confute Satan that saith you are not penitent believers But then you must truly John 1. 10 11 12. 3. 16. 19 20. Rom. 7. 21 22 23 24 25. Psal. 119 1 4 5. understand what Believing and Repenting is or else you may think that you do not Believe and Repent when you do Believing in Christ is a Believing that he is the Saviour of the world and a consent of will that he be your Saviour to justifie you by his blood and sanctifie you by his Spirit To Repent is to be so sorry that you have sinned that if it were to do again you would not do it as to gross sin and a state of sin and the smallest infirmities your will is so far set against that you desire to be delivered from them Believing to Justification is not the Believing that you are already justified and your sins forgiven you And Repenting consisteth not in such degrees of sorrow as some expect but in the change of the mind and will from a life of sensuality to a life of holiness When you know this then answer the Tempter thus If I should suffer thee to deprive me of the comfort of all my former uprightness yet shalt thou not so deprive me of the comfort of my present sincerity and of my hopes I am now too weak and distempered to try all that is past and gone Past actions are now known but by remembring them And they are seldome judged of as indeed they then were but according to the temper and apprehension of the mind when it revieweth them And I am now so changed and weakned my self that I cannot tell whether I truly remember the just temper and thoughts of my heart in all that 's past or not Nor doth it most concern me now to know what I have been but to know what I am Christ will not judge according to what I was but according to what he findeth me Never did he refuse a penitent believing soul because he repented and believed late I do now unfeignedly repent of all my sins and am heartily willing to be both pardoned and cleansed and sanctified by Christ and here I give up my self to him as my Saviour and to this Covenant I will stand And this is true Repenting and Believing Thus a poor Christian in the time of sickness may oft-times much easier clear it up to himself that he Repenteth now than that he Repented formerly And it is his surest way § 25. Tempt 2. And yet sometimes he cometh with the quite contrary Temptation and must be Tempt 2. resisted by the contrary way When he findeth a Christian so perplexed and weakned and distempered with sickness that his understanding is disabled from any composed thoughts then he asketh him Now where is thy Faith and Repentance If thou hast any or ever hadst any let it now appear In this case a Christian is to take up with the remembrance of his former sincerity and tell the Tempter I am sure that once I gave up my self unfeignedly to my Lord and those that come to him he will in no wise cast out And if now I be disabled from a composed exercise of grace he will not impute my sickness to me as my sin § 26. Tempt 3. Another ordinary Temptation is that Its now too late God will not now accept Tempt 3. repentance the day of grace is past and gone or at least a death-bed Repentance is not sincere To this the Tempted soul must reply 1. That if faith and repentance were not accepted at any time in this life then Gods promise were not true which saith that whosoever believeth in him shall not perish but have everlasting life John 3. 16. So Luke 24. 47. Acts 5. 31. 11. 18. 20 21. 2 Tim. 2. 25. 2 Pet. 3. 9. There is a time in this life in which some resisters of the truth are given up to their own lusts to the love of sin and hatred of holiness so that they will not Repent But there was never a time in this life in which God refused to justifie a true repenting sinner upon his belief in Christ. 2. That if a death-bed Repentance do truly turn the heart from the world to God and from sin to holiness so that the penitent person if he should recover would lead a new and holy life then that Repentance hath as sure a promise of pardon and salvation as if it had been sooner And yet delay must be confessed to be dangerous to all and casteth men under very great difficulties and their loss is exceeding great though at last they repent and are forgiven § 27. Tempt 4. Sometime the Tempter saith Thou art not elected to salvation and God saveth Tempt 4. none but his Elect and so puzzleth the ignorant by setting them on doubting of their Election To this we must answer that every soul that is chosen to faith and Repentance and perseverance is certainly chosen to salvation And I know that God hath chosen me to Faith and Repentance because he hath given them me And I have reason enough to trust on him for that upholding grace which will cause me to persevere § 28. Tempt 5. But saith the Tempter Christ did not dye for thee and no one can be saved that Tempt 5. Christ did not dye for To this it must be answered That Christ dyed for all men so far as to be a sufficient