r ght God punishes Children for the sins of their Parents Exod 34.7 aye but those children have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers certainly by aprobation it may bee by imitation God punishes servants for the sins of their Masters Gen. 12.17 but sure the servants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers by consulting it may bee by executing God punishes Wives for the sins of their Husbands Gen. 20.18 but those Wives were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers still by admitting by induring God punishes Ministers for the sins of the People Ezek. 33.8 but then those Ministers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers sure enough by not instructing by not reproving still the Justice of God is vindicated 2. Hence bee informed what piety and strictness and watchfulness is more especially required of those that have the care of others e.g. Kings and Parents and Masters and Magistrates and Ministers they should bee exemplary in godliness They have curam animarum and therefore they should have curam anima they have care of other mens souls and therefore they should look well to their own The want of this was her crime and complaint Cant. 1.6 They made mee the keeper of the Vineyards but mine own Vineyard have I not kept Oh those that are keepers of Vineyards had need to have special care of their own Vineyard 3. Hence take an account why the wicked of the world do so hate the godly and reproach and revile them it is this They will not bee partakers of their sins they will not commit them neither will they connive at them and this is the reason why the world hates them Ahab hates Michaiah and himself gives the reason because hee reproved him 1 King 22.8 I hate him hee never speaks well of mee Herod hates John Baptist because hee reproves him No wonder that Ministers of all kinde of men in the world are most hated the case is plain because they are reprovers Godly Ministers are wicked mens reprovers and wicked men are godly Ministers reproachers 1 Pet. 4.4 They think it strange you run not with them to the same excess of riot speaking evil of you 4. Here is matter of reproof and humiliation this day for our want of watchfulness in this kinde Oh which of us can say that wee are free from the guilt of other mens sins Every man may cast this bur of reproof and lamentation at his own conscience and there let it stick Parents every one ah my childrens sins Masters ah my servants sins Ministers ah my peoples sins Rulers ah my subjects sins Oh let us deeply mourn for want of relative holiness and more frequently and fervently pray that prayer Lord forgive mee my other mans sins 2. The second Use is of Exhortation and Caution together Is it so That it ought to bee every mans care not to partake of any mens sin Oh Christians let mee intreat you then to be very mindful of this duty bee perswaded beloved and the Lord perswade you to be tenderly careful and watchful that you do not partake of other mens sins These are infectious times and places that wee live in and multitudes there are that catch diseases and distempers from others but let mee tell you Christians that bodily diseases are not half so catching as sin is sin is an infectious contagious pestilential plague that spreads mightily in the world Oh take heed take heed that the guilt of other mens sins do not one day lye upon your conscience and bee put upon your account Let mee enforce this counsel in the words of our Apostle here and and they are very weighty and Emphatical Vers 21. I cha ge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another and amongst the rest this is one That thou bee not partaker of other mens sins Give mee leave to prosecute this in these three particulars 1. By laying down some Arguments to press this Caution and Exhortation 2. By pointing at what sins especially you must not partake of 3. By shewing you how you may so mannage the business and order the matter as not to bee partakers of other mens sins What are the Antidotes against this Infection 1. To lay down the Arguments 1. Consider you have sins enough of your own you have no reason to partake of other mens it is cruel to add affliction to your bonds Jesus Christ had no sins of his own and therefore hee could and did bear ours hee did take all mens sins though hee did not partake of any mans sins all were his by imputation Isa 53.6 Hee hath laid upon him the inquities of us all but none were his by perpetration and participation It is not so with us alas wee have sins enough of our own Man Woman thine own pride will damn thee if thou dost not repent and thine own hypocrisie and formality and worldliness and hardness of heart thou hast no need to take the sins of others said the Daughter of Zelophehad our Father died in his own sin Numb 27 3. aye that is enough to kill a man and damn a man his own sin 2. Consider It is a most monstrous sin it is a most dreadful sin to partake of other mens sins The Apostle speaks of committing iniquity with greediness Ephes 4.19 Sirs there is no such greedy sinning as this for a man to lick up and swallow down and devour other mens sins Naturalists tells us that Serpens Serpentem devorans sit Draco If a Serpent swallow down another Serpent it becomes a Dragon Oh Christians this sin of devouring other mens sins it is a Dragon-sin a Monstrous-sin a Dreadful-sin a Devilish-sin and therefore take heed of it 3. Consider If you partake of other mens sins you shall certainly partake of other mens plagues Rev. 18.4 Come out of her my people saies God namely from Babylon that you be not partakers of her sins that so yee receive not of her plagues See Prov. 13.20 A companion of fools shall be destroyed not only fools shall be destroyed but a companion of fools shall be destroyed if you sin with them you shall suffer with them and you shall suffer more because of them Read that Luke 16.27 28. And the rich man said I pray thee Father Abraham that thou wouldest send Lazarus to my Fathers house for I have five Brethren that hee may testifie unto them lest they also come into this place of torment Why would not hee have his Brethren to come to Hell to him Divines determine not out of any love to their souls there is not that charity to bee supposed in Hell Oh but because the sight of them and company of them would increase his torment This will bee the schreeking and howling in Hell among damned souls one to another oh woe worth the day that ever I saw thy face or that ever I saw thy face thou hast brought mee hither and thou hast brought
twelve heads Some whereof though usual and obvious in such as treâ—t upon Oeconomical duties yet being further improved may by no means be here past by in silence since they are exceeding useful and no less practical than others Most men under the Gospel perish for want of practising known duties Wherefore let mee beg of thee O Christian that every prescription may bee duly weighed and conscientiously improved so shalt thou not doubt of admirable success through Divine Assistance 1. In the first place Preserve and uphold the honour and preheminence of that station wherein God hath set you by all prudent means The Prophet bewails those times wherein the Childe shall behave himself proudly against the antient and the base against the honourable Isa 3.5 Distance of years calls for distance of deportment A Father may challenge honour and reverence a Master his due fear and subjection from his servant What is duty in the Inferiour to yeeld is prudence in the Superior to maintain It is therefore wisely advis'd by the Philosopher that no persons should marry over-early 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if Parents and Children prove too neer in age Aâ—ist Pol. l. 7. c. 16. there may follow great inconveniences In that too much propinquity of years diminiâ—heth reverence in children and oftentimes produces contentioâ—s in the management of family-affairs Hieronym ad Gaudent Tom. 1. p. 101. Let such a distance he preserved as may obtain the effectual issue of that counsel which Jerom gives to Gaudentium about the education of Pacatula Matris no 〈◊〉 pro verbis ac monitis pro imperio habeat Amet us Parentem subjiciatur ut Dominae timeat ut Magistram Let the Childe esteem the nod of her Mother in lieu of words admonitions and commands let the Mother bee loved as a Parent subjected to as a Lady feared as a Mistress condescension to mean sordid and contemptible actions draws scorn and disdain upon Superiours As reverence and obedience is injoyned to Inferiours so Rulers should manage and order their actions with such gravity and sobriety before them as may gain some awe and respect from their hearts No wonder if that Ruler bee contemned and sleighted who disgraceth himself Some are apt to count it a peece of gracious humility and lowliness of spirit but they are greatly mistaken It argues rather a base low degenerate temper Bee as humble before God as reverential to Rulers as affable to Equals as thou canst but ever remember to maintain the eminency of thy place above Inferiors It is not heavenly no nor moral wisdome to entertain discourse of trivial and frivolous matters with those that are under your inspection and government Let converse with Inferiors be spent Epictet c. 54. not upon superflucus but necessary subjects It is a good precept of the Stoick to abstain from moving of laughter by Jests among familiars Maxima debetur pueris reverentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytyhag aur caâ—m for it will have that influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lessen their reverence towards thee There is a great deal of reverence to be manifested by Superiors towards Youth if they would cherish and preserve that due reverence which ought to be in the hearts of young ones toward themselves And yet notwithstanding you must not carry your selves with any proud supercilious or fastuous deportment your countenance though grave yet must not bee stern As you need not indent your cheeks with continual smiles so neither to plow your foreheads with rough and sowre wrinkles A sober affability an unaffected and amiable gravity will suffiently chastize contempt and nourish a reverent love Rigid austerity in words and actions will produce a slavish dis-spirited temper in children and servants that when they come to years they prove either more difficult to please than their Fathers before them or else so pusill animous that they are rendred unfit to manage the work of their Generation among whom they converse Plato de lag l. 7 Tom. 2. p. 791. Ed. H. Steph. It is a maxim of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that over-much rustick slavery renders them dejected illiberal and haters of mankinde Carry your selves therefore in that manner that they may neither fear or hate your morosity nor grow wanton opon the commonness and supinity of your carriage If Inferiors repute their Rulers not wise enough to govern them all their instructions will fall to the ground Regimen esse non potest nisi fuerit jugiter in rectore judicium Judgement and Prudence in a Ruler Salvian de Gu. Dei l. 1. p. 20. Ed. Oxon. is the foundation of the consistency of Government 2. Bee frequent pithy and clear in Family-instruction Nature without moral Discipline is blinde could a Heathen say Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ed. H. Steph. p. 2. Without heavenly instruction it 's sealed up to eternal darkness Wee are all like barren heaths and stony-deserts by nature Instruction is the culture and improvement of the soul 'T is observed by Naturalists that Bees do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carry small gravel in their feet to poize their little bodies through the stormy winds Aâ—ian de animal l. 1. c. 11. Such are instructions to the floating and wavering minds of youth The keel of their weak judgements would soon over-set without the ballast of Discipline their conversations would soon prove unfruitful or over-spread with the rampant briars of vice and sin unless well manured and laboured upon Deut. 32.2 and moistened with the sweet showers of parental teachings Wherefore all Inferiours are by God referred to their Rulers that they may drink in the soul-refreshing dews of prudent Precepts Even women are commanded to learn in silence 1 Tim. 2.11 Arist Pol. l. 1. c. 8. p. 86. 1 Cor. 14.35 1 Pet. 3.7 Isa 38.19 with all subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence is a womans ornament as a great Master of wisdome hath observed Their ears should be more exercised than their tongues If they wil learn any thing let them ask their Husbands at home who are commanded to dwell with them according to knowledge As for servants and children the case is more evident and clear But in all your instructions have a care of tedious prolixity make up the shortness of your discourse by frequency Thou art injoyned to talk of Gods precepts when thou sittest in thine house Deut. 6.7 11.18 when thou walkest by the way and when thou lyest down and when thou risest up A little now and a little then When thou wouldest accustome a childe to any useful quality begin betimes 'T is the counsel even of a Heathen but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. 7. c 17. Aâ—tonâ—n de scipso l. 4. p. 69. Ed. Lon. 1643. inure him by degrees As the Precepts and Axiomes by which a wise man should guide his life according to the royal Moralist should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉
upon acknowledgement of my fault I would be forgiven and received to favour Now if we would be thus dealt with we must bear with others the best men need some grains of allowance Nullum unquam ingenium placuit sine veniâ no man was ever so perfect so accomplisht so unexceptionable but there was some thing or other in his carriage that needed pardon every man hath a particular humour we must give some allowance for that every man is subject to mistake we must allow for that too and if a man have committed a fault we must accept of an ingenuous acknowledgement and be ready to grant him peace There is a shame and disdain in humane nature of too vile a submission therefore we must not bring a man too low when we have him at advantage 5. In matter of report and representation of other men and their actions We must not take up a rash prejudice or entertain a sinister apprehension of any upon sleight grounds do not represent any man his words or actions at a disadvantage make the best of every thing A mans good Name is like a Looking-glasse nothing is sooner crackt and every breath can sully it Handle every mans reputation with the same tenderness thou wouldest have every man use towards thine Do not slander or defame any man or rejoyce to hear other mens miscarriages ript open do not account it an entertainment to censure and backbite all the World 6. In matters of trust and fidelity Where I place a confidence and repose a trust I would not bee deceived I must not deceive another nor let any man fall that leans upon mee If a man trust mee with the management of his businesse or lodge a secret with mee or put his life into my power or commit the care of his estate or children to mee after his death These are all ingenuous trusts and must be discharged with the same faithfulness we expect from others 7. In matter of duty and obedience Wee must give that honour to our Parents which wee would expect from our Children and pay that reverence to Masters which wee would exact from our Servants Wee must rise up before the gray head and give respect to old Age For let not us think but that the change of Relation and of Age will have the same effect upon us which it hath upon the rest of the World It is a folly to talk that when wee are Old wee shall be pleased with the insolencies of Youth when wee are Masters wee shall not be at all offended with the contemptuous carriage of our Servants that it will not touch our hearts to have our Children undutiful and void of respect to see the fruit of our body unnatural and unkâ—nde to us 8. In matters of freedome and liberty Which are not determined by any natural or positive Law wee must permit as much to others as wee assume to our selves and this is a sign of an equal and temperate person and one that justly values his own understanding and power But there is nothing wherein men usually deal more unequally with one another than in indifferent opinions and practices of Religion I account that an indifferent opinion which good men differ about not that such an opinion is indifferent as to truth or errour but as to salvation or damnation it is not of necessary beleef By an indifferent practice in Religion I mean that which is in its own nature neither a duty nor a sin to do or omit Where I am left free I would not have any mâ—n to rob mee of my liberty or intrench upon my freedome and because hee is satisfied such a thing is lawful and fit to be done expect I should do it who think it otherwise or because hee is confident such an opinion is true be angry with mee because I cannot beleeve as fast as hee Now if another do ill in doing thus to mee I cannot do well in doing so to another And do not say that thou art sure thou art in the right and he that differs from thee in the wrong and therefore thou mayest impose upon him though hee may not upon thee hath not every man this confidence of his own opinion and practice and usually the weakest cause bears up with the greatest confidence now if thou wouldest not have another that is confident hee is in the right to impose upon thee do not thou impose upon another for all thy confidence Wee should rather bee modest and say every one to our selves How came I to be so much wiser then other men which way came the spirit of the Lord from so many Wise and Pious men to speak unto mee Is it a peculiar priviledge granted to mee that I cannot bee mistaken or are not they most of all mistaken who think they cannot mistake If then I bee but like other men why should I take so much upon mee as if my understanding were to bee a rule and my apprehensions a standard to the whole World As if when another man differs from mee I did not differ as much from him why may not another man understand the thing better than I do or what crime is it if hee understand it not so well Were all mens understandings cast in the same Mould Is it presumption for any man to know more then I do or a sin to know less Job doth well reprove this self-conceit Job 12.2 3. His friends would needs bear him down and were very angry with him that hee was not of their minde and would not acknowledge all to bee true of himself which they said against him hee takes them up sharply No doubt yee are the people and wisdome shall dye with you but I have understanding as well as you and I am not inferiour to you who knoweth not such things as these Let not any man think that hee hath engrossed all the knowledge of the world to himself but others know the same things which hee doth and many things better than hee 9. In matters of Commerce and Contracts which arise from thence Now a contract is a mutual transferring of right when I buy any thing of another hee makes over the right of such a Commodity to mee for so much mony or other valuable thing the right whereof I make over to him Now in this kinde of entercourse wee are to bee governed by this great Rule In making of Contracts wee must agere bonâ fide deal honestly and truely in performing of contracts wee must liberare fidem satisfie the ingagement wee have made for thus wee our selves would bee dealt withall Now if any shall desire to bee more particularly satisfied What that exact righteousness is which in matter of Contracts ought to bee observed betwixt Man and Man I must confess this is a difficult question and to bee handled very modestly by such as acknowledge themselves unacquainted with the affairs of the World and the necessities of things and the particular and hidden
I would not have him think much that I arrest him when wee sell wee care not how dear when wee buy wee care not how cheap now if this were a real contradiction in the rule it were impossible it should bee put in practice but it is only a contradiction in our wills which must thus bee reconciled to the rule 1. Wee must consider which of these wills is most reasonable and the greater reason and equity must carry it and that which is plainly unreasonable in comparison of the other is not to bee regarded If wee consider the two first instances this is most reasonable that where men have an equal right they should bee allowed an equal liberty to use that right another man hath as much right to stand in competition with mee for any thing as I to stand in competition with him and to arrest mee in case of debt as I to arrest him and it is plainly unreasonable that I should use this right and another bee debarred from it 2. If both these Contradictory wills bee plainly unreasonable as in the third instance of buying and selling they must bee accommodated by finding out such a medium as is equally and mutually good for all buyers and sellers that is such a proportion of gain may bee taken and must bee allowed to bee taken as will bee equally and mutually good for all buyers and sellers 2. Another difficulty in the practise of this rule ariseth from mens partiality in judgeing of the circumstances of other mens conditions and their own wee are apt to lessen the circumstances of another mans condition and to over-value our own another mans concernments seem less to us than they are and our own greater than they are Now this difficulty will most eminently appear in Cases of passion interest and those subordinate relations which are at the greatest distance another man provokes mee I revenge my self on him one askes mee would you bee contented to bee thus dealt withall I am ready to answer yea if I should so provoke another I aggravate the fault of his provocation and lessen that of my own revenge here is passion I desire a courtesie of a man which hee cannot conveniently do for mee hee denies mee I think much at him because I judge the courtesie less and his obligation to do it greater than indeed it is here is interest I think if I were a Father I should not carry my self so severely towards my Children if I were a Master I should give more liberty to servants and use them with a greater familiarity if I were a Minister I should not gall the consciences of people by so free and open a reproof of sin if I were a Magistrate I should make other laws or punish some crimes more or less severely Now if men frequently thus mis-judge how shall this rule bee put in practise To remove these difficulties as much as may bee and to make the practise of this Rule more easie observe these rules 1. Labour to understand truly every mans condition so far as you have opportunity this is easily said but how shall wee come to do it Thus when you are in any condition observe diligently the motions of your own minde and how your affections then work and what apprehensions you then have of things and what it is that in such a condition you desire and expect from others and labour to remember this when you are out of that condition and to retain the fense which you then had of things 2. In cases wherein you are unexperienced and which you cannot reasonably bee presumed to understand partly because of your distance from that condition partly because of the opposition of your own interest and partly because of the mists and clouds of your own passion trust the concurrent experience of others that are in that condition and think that you ought not to do that to another which the generality of mankinde count grievous and that fit to bee done which the most and wisest in such a condition and relation do usually expect If men when they are under and lye at the mercy of others generally desire that clemency and moderation should bee used towards them how just soever thou mayest think thy severity is and that thou wouldest bee contented that another should deal so with thee yet do not trust thy present apprehensions of things but beleeve that thou wilt have the same sence of things when they lye heavy upon thee with the rest of man-kind and when thou art in their circumstances thou wilt desire quarter as they do In like manner that respect and obedience which Parents and Masters and Magistrates do generally expect even the best and wisest of them that do thou pay to them and though it may have some appearance of rigour and injustice yet beleeve that when thou comest to bee in the same relation thou wilt expect the same things as they do and that thou dost now judge otherwise proceeds from thy inexperience and distance from that condition or from passion and opposition of interest 3. Conclude that in cases betwixt Superiours and Inferiours the partiality is usually on the Inferiours side and it is reasonable thus to conclude both because Inferiours have seldome had experience of the other condition as superiours usually have had a childe hath not been a Parent or a servant ordinarily a Master or a subject a Magistrate but all Parents have been children and most Masters have been servants and many Magistrates subjects and so they have had experience of both conditions And likewise because Inferiours cannot so well see the condition and circumstances of those that are above them as those that are above can of those that are below them they have the advantage of ground and better opportunities of knowledge 4. In judging of your present condition and circumstances alwaies abate some thing for the presence of them and for self-love and self-interest and other passions Hee that doth not consider how apt every man is unequally to favour himself doth not know the littleness and narrowness of humane nature Wee are neer to our selves and our own interest is neer to us and wee see it in its full proportions and with all possible advantages other men and their interests are at a distance from us and seem less to us than they are Now wee must make abatements for this according to that experience which wee have had of our own mistakes which if wee will observe as wee pass from one condition into another wee may easily bee convinced how great many times they are 2. For the grounds of this The equity of this Rule stands upon these foundations 1. All men are equal in many things and those the greatest things Now I should deal equally with him whom I acknowledge to bee mine equal Have wee not all one Father hath not one God created us Mal. 2.10 Are wee not all made of the same materials Heb. 9.27
Did ever any read hear or pray so much but he might have read heard and pray'd more Jehoram might have waited on the Lord longer 2 Kings 6. ult 5. Conclus Humane endeavours are not required to co-operate with Gods grace and so make it effectual but his grace makes their endeavours effectual when he pleaseth Physical means make not Gods power effectual but his power makes them effectual and so it s in mens endeavours It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 6. Conclus All that men do before Conversion is not in vain fruitless and to no purpose When Rehoboam and the Princes humbled themselves at the preaching of Shemaiah they were reprieved and delivered from destruction 2 Chro. 12.12 Ahabs humiliation did adjourn the judgement 1 King 21.27.29 The Ninivites found favour with God upon their fasting and repentance Jon. 3.8 9 10. 7. Conclus All the Actings and endeavours of men whatsoever they be are not formaliter dispositions or preparations to conversion so that conversion must necessarily follow upon them For there is no necessary connexion between the actings of Men and divine Grace The Lord hath no where said if you act so far or be so disposed qualified or prepared I will convert you If Gods grace did depend upon mens Actings then those that are most Civil and Moral must be taken and those who are profane and rebellious must be left but Pharisees were excluded when Publicans and Harlots were admitted Great sinners sometimes are brought in who did nothing towards their conversion when those did much are shut out Mary Magdalen a great and infamous sinner is taken when the foolish Virgins were refused they were Virgins free from the spots and pollutions of the world they had lamps professions they did much they went out to meet the Bride-groom they gat oyle into their lamps they went to the door and they cryed Lord Lord open to us Haec sunt opera preparatoria quibus se effert Paulus Jun. in locum and there was no opening to them What preparations had Paul to this work of conversion he was a blasphemer a persecuter and an injurious person these were his dispositions and preparatory works he had towards his conversion 1 Tim. 1.13 8. Conclu Those that live under the means of grace the administrations of Law and Gospel have some operations and gifts of the Spirit which some call common preventing and exciting Grace whereby they are inabled to do many things towards and in order to conversion The Scribe that was teachable and answered Christ discreetly was not farre from the kingdome of God Mark 12.32 34. He was nearer unto it than those had not the means The preaching of the Gospel is to make the converted meet for Glory and the unconverted meet for Grace to prepare and bring them to regeneration I have begotten you through the preaching of the Gospel saith Paul to the Corinthians 1 Epist 4.15 The preaching of it wrought much in them before conversion it selfe was wrought Balaam living under the Law and amongst or nigh the people of God was much inlightned and greatly convinced insomuch that he desired to die the death of the righteous 9. Conclus No actings of men or qualifications in men are causes of conversion do merit it or make them congruous for it They are not antecedent causes or so much as Causae sine quibus non but the Lord doth according to his Prerogative work sometimes where they are not as Ezek. 16. When thou wast in thy bloud I said unto thee live There was no cause condition or qualification in them to beget affection or move the Lord to do ought for them It was the time of his love and he said live 10. Conclus What ever the endeavours and dispositions of men be they are only by way of order before Conversion they are only antecedaneous thereunto on mans part not necessary on Gods part who can and oft doth work where there be no such previous acts or dispositions as in the dry bones in Ezekiel they had no disposition or power in them to rattle and come together neither had the dead womb of Sarah any power or vertue in it to conceive 11. Conclus Acts of men towards Conversion are not to be rested in as any satisfaction for sinne as making the person acceptable to God or as inducements of God towards conversion Qui nobis ipsis nihil a deo meriti sumus quibus deus nullam gratiam nullam mercedē debet se si jure nobiscum agat juxta conditionē servorū Brugensis in loc but we must acknowledge our selves unprofitable servants when we have done all that is commanded us Luke 17.10 12. Conclus Mans quickning believing repenting or turning are not acts of man in part and partly of God but they are wholly of God and from God You hath he quickned Ephes 2.1 they were dead and could not quicken themselves it was He the Lord So no man can come to me except the Father draw him John 6.44 This drawing or causing the soule to believe in Christ is wholly the Fathers work Nisi donum dei esset ipsa ad deum nostra conversio non ei diceretur Deus virtutum converte nos Aug. de gra lib. Arb. Jam. 1.17 August And Ephraim saith Turn thou me and I shall be turned Jer. 31.18 he could not turne himselfe if the Lord had not done it it would never have been done Paul saith It 's not in him that wills c. but in God c. The will and deed are of him not of man Phil. 2.13 It is the Lord who is causa totius entis Every good and perfect gift comes downe from above it 's not a perfect gift if man contribute to it The saying of the Father is sound Velle habemus sed bene velle in parte in toto est a gratia 13. Conclus Man in the first act of conversion is meerly passive Those who believe are borne not of the will of the flesh nor of the will of man but of God nothing of mans will comes in Not ultimum dictamen intellectus did set the will on work here but the Lord begat them of his owne will Jam. 1.18 So that mans will is not semiviva semimortua but penitus extincta ad bonum spirituale and so ad hoc to this of Conversion as the vitall faculty is gone in a dead man 14. Conclus Mans will being first converted to God and by God himselfe converts it selfe also unto God acta agit as a childs hand in writing being acted by the Masters hand it writes Hence man may be said to turn himself for the will being healed and made good of unwilling willing it hath an intrinsecal principle of willing good and so dominion over its own acts whereby it turneth it selfe to God Where there is the Fathers drawing first there is presently the
be departing and taking its leave of the body or at lest may be in danger so to do whereas the former being a man of an hayle and good constitution of body the soul may act inform enliven it many years 8. Get a respect to all Gods Commandments Psa 119.6 then shall I not be ashamed when I have respect unto all thy commandments The reason why men indulge any one lust is because they pick and cull their duties and so indeed serve not the will of God but their own choice Oh how many are there that answer the Lord with half obedience like the Eccho which makes not a perfect respondence of the voyce but of some part thereof Many make such a difference amongst the Tables as if onely one side or one part were of Gods writing Oh Sirs this will not do this will undo the man that like Agrippa doth but almost beleeve almost repent almost conform to the will of God that man shall be saved proportionably almost One sin unrepented of will cause you to miscarry to all eternity one crack in a bell may make it unserviceable untunable and till it be new cast it is good for nothing one wound may kill your bodies and so may one sin your souls Oh Christians what had become of you and I if Jesus Christ had satisfied the justice of God for all but one sin there is a text in Ezekiel Ezek. 18.27 that is usually taken for a place of the greatest mercy in the whole book of God When the wicked turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive You have to the same purpose ver 21 22. of the same Chapter but pray mark what follows ver 28. Because he considereth and turneth away from all his transgression that he hath committed no mercy to be expected from this Scripture unless a man turn away from all his transgressions 2 Tim. 2.21 the vessel of honour is distinguished from the vessel of dishonour by this character that it is sanctified and prepared for every good work Luke 1.6 and this is the commendation of Zachary and Elizabeth they were both righteous before God walking in all the commandments and ordinances of the Lord blameless Halting in Religion is a troublesome deformed dangerous gesture and there is no cure for this like cutting off the right foot 9. Lay hold on Gods strength for the mortifying of thy beloved sin surely this is no easie work see how it is expressed in Scripture sometime it is called the mortification of our members is to mortifie a part of the body an easie work sometimes the circumcising of the foreskin of our hearts Deut. 10.16 did the Sichemites count circumcision an easie work by crucifying of the affections and lusts Gal. 5.24 was crucifixion an easie death and here in the text it is called a plucking out the right eye and cutting off the right hand the Apostle Paul in the forementioned place tells the Romans if ye through the Spirit do mortifie the deeds of the body you shall live He who is the fountain of spiritual life is also the principle of this spiritual death this is a work to be done by us but through the Spirit Hence in Scripture God is said to do this Rom. 8.13 Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed and the Apostle expresses this by circumcision made without hands Col. 2.11 intimating that it is not a work of mans hands but Gods Q. If any aske me but how shall we lay hold on Gods strength R. By faith great things are attributed unto this grace because it lays hold on God and sets God at work 1 Joh. 5.4 This is the victory that overcometh the world even our faith it overcomes not onely the honours and riches and pleasures of the world but the lusts of the world of which you have mention 1 Job 2.16 saith is a self-emptying grace a poor beggarly hand rich only in receiving from another something like Davids sling and stone against Goliah lusts but in the name of the Lord of Hosts and by his strength even a babe in Christ through faith shall overcome the world I must tell you that Hannibal and Alexander and all the glorious Victors that we read of were but fresh water Souldiers in comparison of one that is born of God I shall only to what I have said add a few Motives to quicken you to your duty and so commend all to Gods blessing Motive 1. Right-eye sins and right-hand sins are the greatest hinderances of the souls closing with Christ When you flea any creature the skin comes off with ease till it comes to the head and there it sticks more then ordinary skill is required to get it thence Now I must tell you the sin that I am disswading you against is not only the eye sin and the hand sin but the head sin and here conversion sticks The sinner forbears many sins and performs many duties but when it comes to this Oh master saith flesh and blood pitty thy selfe beware what thou dost what be thine own Executioner plucke out thy right eye cut off thy right hand A mans sin is himself to deny ungodlinesse is to deny selfe this is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murther No man ever yet hated his owne flesh Is there no getting to heaven unlesse a man leave himself behind this is durus sermo an hard saying As Naaman the Syrian 2 Reg. 5.18 When my master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my selfe in the house of Rimmon the Lord pardon thy servant in this thing So the sinner the Lord pardon thy servant in this thing Mark 10.20 21. The young man in the Gospel tels Christ that he had kept all the commandements from his youth but when Christ said to him One thing thou lackest goe thy way sell whatsoever thou hast and give to the poor and thou shalt have treasures in heaven and come and take up thy crosse and follow me here he sticks verse 22. he was sad at that saying and went away grieved for he had great possessions or his great possessions had him Alass this poor young man little thought that notwithstanding his forwardnesse to keep the Commandements he was under the power of worldly lusts Oh sirs there is great strength in a river when it runs smoothly and without noise Motive 2. As these sins are the greatest hindrances of the souls closing with Christ so they prove the greatest trouble to the soul afterwards Your Eye-sin will prove your eye-sore yea and your heart-sore My meaning is your conâ—cience will suffer most upon the account of this sin all your dayes Thus Job cap. 13.26 Thou writest bitter things against me and makest me to possesse the iniquities of my youth When a mans conscience is
mee hither and so they will torment one another to all eternity Loquitur Apostolus de peccatis gravioribus iisque maxime quae publicum offendiculum pariunt Estius in loc 2. What sins wee must especially take heed of partaking of Ans Of all sin whatsoever 1 Thes 5.22 Abstain from all appearance of evil but especially of three sorts of sins which may be called Epidemical plagues 1. Church-sins 2. National-sins 3. Family-sins But I shall speak nothing of the first but little of the second and most to the third Among National sins especially take heed of Prophaneness this is obvious this is an universal spreading plague that is like to infect the whole Kingdome if God does not in mercy prevent it There is a deluge of prophaneness breaking in on every side Swearing Drinking Whoring Sabbath-breaking Scoffing and Mocking at Religion all the Countries ring again Men are now grown bold and audacious and incorrigible in their wickedness that like a Titan-brood they even threaten Heaven it self with an over-daring impudence as if they would storm the Palace of Jehovah and pluck him out of his Throne Oh take heed of partaking here 2. Family-sins wee must have a care of partaking here and so much the more watchful must wee bee in that Family-sins of all sins are most catching and infectious As it is with bodily diseases if one bee sick in an house they of the blood and kin and family are likest to catch the distemper because of their frequent and intimate converse especially So it is here if there bee any predominant lust lurking in a family all are apt to bee infected with it if they are not marvelous circumspect and watchful And therefore Parents and Masters and Governours of Families had need to bee reformers both of themselves and all under their charge for besides that this is the most compendious and safest way to State-Reformation and Church-Reformation Every Family being a kinde of a little Kingdome of it self and a little Church of it self wherein the Master is both King Priest and Prophet besides this there is the sound of this Argument and reason to allarum them viz. as they desire to have their souls and consciences free from the guilt of other mens sins Plato seeing a childe do mischief in the streets went forthwith and corrected his Father for it that Father that does not correct his childe when hee does amiss is justly corrected for his faults and it is the pattern of Gods judicial proceedings as hee visits the iniquities of the Fathers upon the Children who imitate them So hee visits the iniquities of the Children upon the Fathers who countenance and indulge them As Jacob was countable to Laban for the whole flock not a Sheep or a Lamb lost or torn but it was required at his hands Gen. 31.39 Thus must Family Governours bee accountable to God for every Lamb in the fold for every childe in the family for every servant in the house Luke 16.2 Saies God to him Give an account of thy Stewardship thou mayest bee no longer Steward So will God one day cry aloud in thine ears Quintili vare redde legiones Husband Father Master Wife give an account of thy Husbandship and give an account of thy Fathership give an account of thy Mastership give an account of thy Wifeship c. This made Joshua undertake for his house as Well as for himself Josh 24.15 And this made David careful of his house as well as his heart Psal 101.2 I will walk within mine house with a perfect heart not onely with a perfect heart but in his house with a perfect heart Philem. 2. Col. 4.15 1 Cor. 6.19 so as to reform his family that that may be the Church of God Col. 4.15 as well as to reform himself that hee may bee the Temple of God 1 Cor. 3.17 Ah how many Families are there whose houses are not the Church of God but the Synagogue of Satan rather God is not in all their thoughts nor God is not in all their mouths except it bee in swearing and cursing and blaspheming Their bellies are their God and their lusts are their Lord. It is said of Noahs Ark that it was pitcht within and without Gen. 6.14 Such saies one is the condition of many a mans house it is a Noahs Ark it is pitch within and without nothing but the pollutions and defilements of sin in every room and passage and corner Idleness stands at the door Unconscionableness walks in the shop Covetousness lurks in the counting-house Luxury sits at the Table Pride looks out at the window Wantonness lodges in the bed all pitchy and filthy both within and without And therefore Christians for the Lords sake out with all this rubbish if it should bee found in your families How do you in London here delight to have your houses clean and hereupon sweep them and wash them and rub them oh that you would bee as careful to cleanse your Families from sin as you are to cleanse your houses from dirt how soon would this great City become an Habitation of Righteousness and a Mountain of Holiness how would this Family-Reformation prevent the guilt of Family-sins and keep out Family-distractions and secure from Family-desolation Therefore Sirs set up family watchfulness and family-correction let every house be an house of correction of it self and set about family-reading and family-conference and family-repetition and especially family-prayer That all ydur houses may bee like Gods house you know his is called an house of Prayer Isa 56.7 Mine house shall bee called an house of prayer for all people So should yours they should be houses of prayer all of them if they bee not let mee tell you they are no better than Dens of Theeves Saith Christ Matth. 21.13 My house shall bee called an house of prayer but you have made it a den of theeves There is no Medium betwixt these two if your houses bee not houses of prayer they are certainly dens of Theeves if you do not pray to God for your mercies before you receive them and praise God for your mercies when you injoy them you do but rob God of his mercies they are not given but thrown and snatcht indeed rather than received 3. Now and in the last place wee come to the Antidotes How wee must so carry it and order the business as not to partake of other mens sins Antidote 1. Exercise an holy jealousie over others I am jealous over you said Paul especially thy Relations and this is the way to deliver thy soul from their sins Job sacrifizing for his children said It may bee they have sinned JOb 1.5 Antid 2. Watch against the sins of others have your eyes about you Take heed of contriving complying winking at them if it be in your power take heed of suffering them See Davids paroxism of zeal in this case Psal 101.2 c. This is the direction in the Text which must not be omitted Keep thy self
catechize sometimes exhort Orationi lectio lectioni succedat oratio breve videbitur tempus Hieron Tom. 1. p. 57. quod tantis operum varietatibus occupatur It was the direction of that holy Hermite of Bethlehem Let reading succeed prayer and prayer reading that time will seem short which is exercised with such variety of works Arist Ethic. l. 7. c. 14. Aristotle observes out of a Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Change is a most sweet thing by reason of our pravity Indeed saies the Philosopher unto simple natures the same action is most pleasant and therefore God delights in one and the same simple pleasure However let us use the best art wee can to draw on our own hearts as well as of Inferiors to delight more constantly in holy duties But in two things be principally frequent the offering up the sacrifice of prayers and the keeping of children to read daily some portion of holy Scriptures Hieron p. 57. as Jerom counselled Laeta Reddat tibi pensum quotidie de Scripturarum floribus carptum Let thy childe give thee a daily account of some choice flowers cropt out of the Bible 8. Endeavour by all good means to draw them to publick Ordinances For there God is in a more especial manner present Psa 133.3 Rev. 2.1 Cant. 1.12 There hee hath commanded a blessing and life for evermore There hee walketh among his Golden Candlesticks when the King sitteth at his Table the Spikenard sendeth forth the smell thereof Hee makes the place of his feet to be glorious Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh yet Elkanah carries up all his house to the yearly sacrifice Hee would have his wife 1 Sam. 1.21 and children and servants to behold the beauty of the Lord and to inquire in his Temple and you know what a great blessing succeeded upon Hannah Act. 10.24 Cornelius also when Peter came to preach at Caesarea upon Gods immediate command hee calls together all his kindred and acquaintance to hear the Sermon 1 Sam. 16.5 Jesse and his Sons came together to the Sacrifice which Samuel offered to the Lord at Bethlehem It is an ungodly wicked custome to leave many children and servants at home needlesly upon the Lords Day Indeed in great and numerous families where there are many small children that might disturb the Congregation and where much provision is necessary for such as attend upon God in the duties of Worship there the case is somewhat altered For such works of mercy are dispenst with by God himself But labour to contract the number of absents to the smallest quantity possible and let servants take their turns that none may be alway at home leave none behinde thee without necessary and urgent cause As for such as can be present at Ordinances remember to examine them of what they heard as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples when hee had preached that famous Sermon by the Sea side Mat. 13.51 Jesus asks them Have yee understood all these things and when they were alone and apart from the multitude Mar. 4.34.9 then hee expounded and explained all things that hee taught more fully to them 9. In the next place if all these things fore-mentioned will not prevail but inferiors will still run on in a course of sin then oughtest thou to repair to paternal correction Now chastisements must bee suited to their age the temperament of their natures and several dispositions the various qualities and kinds of their offences Indulge a pardon sooner to lesser faults upon repentance and sorrow You must consider whether their faults proceed from imprudence and weakness upon what ground and occasion upon what provocation or seduction Call to minde their former lives whether they have fallen seldome and rarely or often and frequently into the same sin Observe whether they appear to be deeply sorrowful and truly humbled and readily beg forgiveness of God and you cum animo non revertendi with a promise of a new life In these and the like cases you must adhibit great diligence and prudence Due punishment is a part of oeconomical justice and there must be care had lest by frequent impunity they and their fellows bee hardened in the waies of sin and grow contumacious against the Commandements of God Prov. 13.24 and 23.14 Hee that spareth his Rod hateth his Son but hee that loveth him chasteneth him betimes Thou shalt beat him with the Rod and deliver his soul from Hell This is an Ordinance and Appointment of God Heb. 12.9 Our Fathers corrected us and wee gave them reverence But let Superiors remember that they must not do this without good and without great cause and when all other means will not prevail If it be possible to rule without the Rod 't is best Happy are those Parents to whom God hath given such towardly children that a nod that a frown that a wink will reform them Certainly the wisdome of Parents might do much this way at first If their children be of any tollerable frames that the holding up of a finger may excuse the holding up the Rod. It preserves and indears the affections of children exceedingly That of the Tragaedian is a good Maxime in oeconomicks Qui vult regnare diu languida regnet manu Durable power is fixed upon gentle management Take heed of exasperating Ephes 6.4 and provoking your children to wrath by rigid and severe courses where less may effect your purpose and that more kindly There be some cruel Parents and Masters that carry themselves more like raging brutes than men that take pleasure in tyrannical corrections They can let their children swear and lye and filch and commit any other sin and yet correct them not but if they do not what they would have them then they fall upon them and tear them like wilde Beasts Know that God will require such vile acts at your hands in the great day O rather let them see that thou art angry for Gods sake and not for thine own There must be a great deal of gracious pitty to their souls and holy love mixt with thine anger against sin O how few be there that beg in secret that God would soften the hearts of their relations by their due and moderate castigations Oh pray that God would lay his holy hand upon their hearts when thou layest thy Rod upon their backs After they have paid their debt to justice look more serenely upon them and thereby incourage them to amendment Arist Ethic. l. 8. c. 6. Morosity and acerbity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if continuing still will check their hopes of ever returning to thy grace and favour Let antient rulers have a care of too much sowreness of carriage for many times through the common incidencies of age the Philosopher hath observed that they are too proclive to jealousies suspicious 〈◊〉
most difficult task 2. That it is not onely lawful but sometimes necessary For it may so fall out that in a whole family there may be but one childe or one servant that truly fears God as it was with Joseph in the house of Potiphar What shall hee do that would fain win a Father a Master or any other Superior unto God As to this I shall give in but two directions at present A. 1. Exhibit thy counsel advice or reproof under the vails of similitudes Diog. Laeâ—t in Zenone p. 445. Edit Genev. 1615. examples or histories Diogenes Laert. in the life of Zeno acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if hee did reprehend any hee did it succinctly not profusely but at some distance It is a good Rule as to Superiors It is an elegant and a profitable way for managing this necessary duty though usually ineffectual and successeless for want of vigilant circumspection and prudence If thy Father be ungodly and unholy recite some history out of the Bible or out of Church-Writers that may have a sweet reflection upon thy Fathers way Sometimes Parables and Proverbial speeches that are modest and sober may hit the joynt Hee may vouchsafe to behold his face in this glass who would storm at direct Reproof Parents many times when they are hit thus meekly and modestly if they be wise will seem to take no notice but may ponder upon it a great while after As our Lord when hee told his Parents that hee was about his Fathers business Luke 2.51 the Text saies that Mary kept all those sayings in her heart This is drawing the bow as it may seem to the Superior many times at an adventure yet may thine arrow hap to pierce even within the joynts of the harness Parables are feigned examples and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near a kin to inductions Arist Rhet. l. 2. c. 10. Judg. 9.7 c. 2 Sam. 12.1 c. Such was the great wisdome of Aesop and Stesichorus in their daies as the Philosopher notes Such was the Parable of Jotham to the men of Shecheus Thus Nathan dealt with David and our blessed Lord himself after this manner many times handled the High Priests and Rulers of the people hee reproved them sometimes in dark sentences and chosen Parables But if Superiors be over-morose and exceeding sagacious and highly magisterial then a disapproving silence 2 Thes 3.14 a dis-relishing look as speedy a departure out of their presence as may stand with the necessary detentions of thy duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy blush for them that are shameless in sin Epictet c. 55. may do greater things than thou art aware of 2. Manage all your discourses with reverent expressions and compellations Diog. Laert. in Platon p. 245. If it be a great part of common humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salute courteously those that wee meet what dexterous affability and most sweet lowly demeanour should wee exert and put forth to those above us Paul in his conference with Porcius Festus salutes him with great respect Most Noble Festus Act. 26.25 I speak the words of truth and soberness Grace expells not the due distance of nature Rebuke not an Elder saies the Apostle 1 Tim. 5.1 but intreat him as a Father that hee may see thou desirest and longest that hee may be begotten to God Mark how Naamans servants treated their Master with what submissive reverence did they bespeak him in that matter of his washing in Jordan My Father 2 King 5.13 If the Prophet had bid thee do some great thing wouldest thou not have done it c Abraham hearkened you know to the voice of his wife at the command of God in the case of Hagar Gen. 21.12 and the Spirit of God takes notice of the temper of Sarah and commends her for it 1 Pet. 3.6 that shee called her husband Lord. And that I may give an instance in all three relations if wee consult the circumstances of the Text wee shall finde it probable Gen. 11.31 12.1 that Terah the Father hearkened to Abraham his Son as to his departure out of an Idolatrous Country For the voice of God came to Abraham alone bidding him to go out of Ur of the Chaldees Josh 24.2 to a Land that hee would shew him Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by Daniel his captive-servant within his Palace Dan. 4.27 Job likewise a man of great possessions in the East Iob 31.13 did not despise the cause of his Man-servant or his Maid servant when they contended with him Humble modest and reverent behaviour may have notable influence into Superiors It is controverted by Seneca whether or no a childe may not heap greater benefits upon a Father Senec. de Benefic l. 3. c. 35. than he had received from him It may be clearly stated in the Affirmative if he should be a means of turning him unto God The Father begets his Son to a miserable and mortal life the Son begets his Father to that life which is glorious and eternal There remain yet four general Directions respecting all Relations 1. Insinuate thy self into their affections Let them know that thou hast no design upon them but to make them happy Indeavour to perswade them that thou hast no private end only their everlasting good Winde into their hearts screw thy self into their affections and thou hast done half thy work Max. Tyr. dissert 10. Ed. Heins 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing so inimical to love as fear and necessity When all jealousies of any sinister ends are blown away then exhortations and counsels go down comfortably When persons are convinced and satisfied that in all our Applications we study their benefit and profit this opens an effectual door to all the means that we shall use Rom. 1.11 Thus the Apostle accoasts the Romans I long to see you that I may impart unto you some spiritual gift Thus he facilitates his way to the Philippians Phil. 1.8 God is my record how greatly I long after you all in the bowels of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee do even naturally respect and reverence such as bring that which appears profitable to us Simplicius in Epictet c. 38. p. 217. Ed Salm. especially when Superiors carry themselves with courteousness and kindness For most men delight to be honoured and esteemed by them that are above them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hope that they conceive of some special profit to be received from them Arist Ethic. l. 8. c. 8. The case varies not in spiritual matters Labour then to gain their love their good esteem and the work will thrive beyond expectation 2. Study to convince them by rational Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion is the daughter of love and reason Man Tyr. dess â—0 Our
friend no otherwise than hee loves his beast would not bee a true Moral act of love And again as plain a truth it is that where the act of love doth not bear some gradual proportion to the various excellencies of the object that it is conversant about neither can that Act have any Moral truth or goodness in it For Instance to love God or Christ with no higher love than wee love inferior persons whether Friends Relations or Superiors in the world This were not Sincerely to love either of them See 1 John 2.15 and Matth. 10.37 and Luke 14.26 I add in the last place which is no less evident than either of the former that where there are relations or offices Necessarily Invested in and Inseparable from the person beloved then if our love doth not respect the object as under those relations and offices it will bee far from being love in Sincerity Some Instances will clear this also beyond Contradiction Suppose a Woman that hath a Husband and shee loves him no otherwise than one friend loves another And the Case is the same between a Scholler and his Master a Servant and his Lord a Subject and his Prince If the affections bee without reverence obedience and loyalty will either of these bee reputed true love Why no more are such to bee accounted the sincere lovers of Christ who do not bear an affection to him in all his offices and relations And this I take to bee so demonstrative a truth and of such Necessary consideration in our present inquiry that nothing could bee spoken in Judgement thereto until wee had first made our way unto it and laid it down I am sure it will bee found fundamental to the right understanding the Nature of sincere love to Christ and the greatest part of the Characters which are laid down in the scripture of this grace It might now bee here expected and it 's almost necessary to give some account of Christs personal excellencies and also of his offices what they were and briefly to intimate what new qualifications each of them would put upon a Christians Intensive willing of Christ which is but the Substratum or matter of this grace But I am not now to discourse the nature of this grace at large and so much thereof as is necessary will come in when wee lay down some of the Characters of it and I have but two things more and then wee come to them 6. Proposition The love of the soul to Chrâ—st in sincerity is not any one Indivisible act or habit but a Holy frame of spirit made up of many gracious Inclinations carrying the whole soul along with it unto Christ for Vnion and Communion with him I told you in the beginning that it is used here by the Apostle as the periphrasis of a Christian a Brother a real Saint And therefore it is not a suddain and transient flash of the soul or any one act but Comprehensive of much of that wherein the nature of Christianity doth essentially lye This follows necessarily from the last proposition And Indeed to make faith or love to Christ such single Physical acts as many do as it renders the Doctrine of Christianity perplexed so doth it exceedingly tend to the amusing of the Consciences of weak Christians and I am afraid Ingender also to licentiousness It being too usual with such persons who presumptuously conceive themselves to bee Christians because they discern as they think those supposed particular acts to take up with them and to grow remiss and careless in other duties as essential to Christianity and necessary to Salvation as those graces themselves To conclude this Proposition you may note that as love to God is the soul of natural Piety and is Incorporated into every branch of it so is love to Christ the very Spirit that diffuseth it self through and animates all those duties which are required by the New Covenant and respect Jesus Christ as Mediator 7. Proposition When wee inquire after this Love by it's Genuine characteâ—s you are not to understand thereby only such special properties as argue the essence of this grace a posteriori But you are to know that we understand it in such a latitude as leaving Room for all those Arguments by which the conscience of a Christian may bee resolved whether this grace was ever truly wrought in his soul or not And these things premised the Characters which evidently discover whether wee love Christ in sincerity are these that follow 1. Character Wee may know it by our former Convictions and the rule is this Whe e love to Christ is sincere Esa 55.1 61.1 2 3. Matth. 11.28 there hath been a Conviction of the souls undone condition without him and of the sufficiency and willingness of Christ to recover the soul out of that condition And whereever this Conviction hath been fully wrought and the wound made thereby Regularly healed there dwells Sincere love to him I put this first as containing the originall birth of Evangelical love I dare affirm No conviction no love No contrition of heart for sin no affection in the soul for Christ 1 Pet. 2.8 Every degree of true Spiritual love saith a Divine that had well studied this point proceeds from a proportionable Act of saving Faith And to the same purpose saith Dr. Preston and hee presseth it earnestly two things must concur to beget love 1. The sight of Christs willingness and readiness to relâ—ive 2. His ability and sufficiency to help These two willingness and ability Cant. 3.11 are the Crown upon the Head of Christ when undone souls do first take delight in him they are the sweet oyntments of our Lord Cant. 1.3 which by their Savour do attract Virgin souls to betroth themselves unto him What ever men may vainly talk 't is brokenness of heart Act. 2.36 37. 9.5 6. Matth. 9.12 and a sense of approaching Ruine that gives the soul the first occasion of acquainting it self in good earnest with Christ and when faith hath thereupon found the suitableness of Christ to it self in its present State of misery then the fire of love begins to burn So that it is not a blinde casual passion but a matter of right Reason mature judgement and choyce It is not a frame of spirit that persons were delivered into they know not how but such whereof they that have it can give undenyable reasons so that if the question were put to any love sick soul as to the Spouse in the Canticles chapt 5.9 10. What is thy beloved more than another beloved shee could give an Account if not so Glossy and Rhetorical Cant 1.3.12 Chap. 2.3 yet as Logical and Rational as that which is there given Shee hath seen that in Christ so much Excellency in his person and so much readiness and sufficiency as resulting from his several offices which hath even ravished her and made him comely to her for delights yea the very
can any imagine that God will bee pleased with those mens charity who give relief out of that which they have wrongfully gotten restitution should rather bee made to such as have been wronged And if neither the parties wronged nor their heirs can bee found then what hath been wrongfully got ought to bee given to the Poor as their heirs An example whereof wee have in Zacheus Luke 19.8 who having wronged many by oppression after his conversion offereth fourfold restitution unto all whom hee had wronged and because many could not be found to whom hee should make it hee offereth to bestow half of his goods to the relief of the Poor 3. Such as being under authority and have no propriety in the things which they give do notwithstanding give directly against or simply without the consent of those who have the true propriety do not give of their own as Servants Children and others Indeed Servants and Children may lawfully give out of that which is their own but not out of that which is their Masters or Parents without their allowance 4. Such as being joyned in partnership with another and give Alms out of the Common stock without the consent of their Partners do not give that which is their own 5. Such as are in extream debt and owe more than they are worth Wee shewed that mercy and justice must go together yea justice must go before mercy and bee satisfied before mercy bee shewed They who owe more than they are worth have nothing at all to give for Alms such joyne Arrogancy to Injustice to make shew of a great estate and yet have none I shall close this with a word of advice to such as have a merciful and charitable disposition above their outward condition and ability That they use the best diligence they can by all lawful and warrantable means to get something to bestow upon charitable uses Let poor labouring men take so much the more pains that they may have somewhat to give let servants spare out of their wages Ephes 4.20 let such as have no propriety in any thing but are wholly maintained by them under whom they live as Children apprentices and others do what they can to obtain something of their Parents or other governours even for this very end that they may have something to give Let such as are in debt first pay their debts and then give Alms. Let such as have any way defrauded others first make restitution and then releeve them that are in need Finally let such as live at the extent of their estate and much more such as live beyond their means well weigh wherein they may cut off some of their expences to bestow on the Poor II Alms-giving must bee with freedome and cheerfulness and not grudgingly The phrase of giving Alms frequently mentioned in Scripture implieth as much for to give is freely to bestow In the Law this propriety of giving is plainly expressed and by the contrary thus explained Thou shalt freely give him Deut. 15.10 and thine heart shall not bee greived when thou givest unto him Deut. 15.11 It is also implyed under this phrase thou shalt open thy hand wide Almes must not bee wrested and wrung out of a mans hand but hee must of himself open his hand that is freely give The word wide addeth emphasis And in the Gospel wee finde it commanded by the Apostle 2 Cor 9.7 Every man according as hee purposeth in his heart so let him give not grudgingly or of necessity for God loveth a cheerful giver Many motives may bee produced to induce us hereunto as 1. The pattern of God our Heavenly Father and of his Son Jesus Christ our Redeemer All the good that the Father doth hee doth most freely who hath first given unto him Rom. 5.15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod gratificando aliquis donat Deut. 7.7 8. The word which is used to set out that which God giveth signifieth a free gift and hee is said to love us freely Hosea 14.4 To justifie us freely Rom. 3.24 and freely to give us all things Rom. 8.32 This Reason of Gods love the Lord set his love upon you because hee loved you doth clearly demonstrate the freeness of it The good also which the Son of God Jesus Christ our Saviour doth for us hee doth most freely upon his own love without any desert of ours in this respect it is said that hee hath loved us Ephes 5.2 25. and hath given himself for us The conjunction of these two love and giving plainly prove the freeness of the gift But further hee expresly saith concerning the freeness of his gift Rev. 21. â— I will give unto him that is athirst of the fountain of the water of life freely And again Whosoever will let him take of the water of life freely Rev. 22.17 2. A second Motive may be taken from the nature of Charity which unless it bee free is not true and sound Thus much the Apostle implieth under this phrase 1 Cor. 13.3 Though I bestow all my goods to feed the poor and have not charity it profiteth mee nothing By Charity hee meaneth a free giving of that which is given meerly out of love and pitty to him unto whom hee giveth 3. Free giving makes that which is given to man acceptable to God for God loveth a chearful giver 2 Cor. 9.7 Yea God hath more respect to this matter of giving than to the greatness of the gift For if there be first a willing mind 2 Cor. 8.12 it is accepted according to that a man hath and not according to that hee hath not 4. A free manner of giving makes the gift the more acceptable to him that is made partaker thereof As the gift supplieth his want so the manner of giving reviveth his spirit The Apostle rejoyceth in the Lord greatly upon that caâ—e which the Philippians shewed to him in his necessity Phil. 4.10 5. A free and chearful giving much redoundeth to the glory of God in that others are stirred up to praise God for such gifts David praised Gods glorious Name 1 Chron. 28.13 14. when hee saw his people offer willingly unto the Lord. And in this respect the Apostle saith of such benevolence that it is abundant by many thanksgivings unto God 2 Cor. 9.2 12. III. With simplicity and sincerity according to that of the Apostle Hee that giveth Rom. 12.8 let him do it with simplicity that is with an honest plain and sincere heart not aiming therein at his own praise or applause but at the glory of God doing it in obedience to his command This simplicity in giving our Saviour hinteth unto us where he faith When thou doest Alms Matth. 6.3 let not thy left hand know what thy right hand doth that is let not the neerest that may be unto thee know what thou givest The right hand is that hand wherewith wee ordinarily give
Christ and hope in them absolutely and for themselves and Grace absolutely but for the injoyment of them and consequently for our own happinesse but so must we not these things but only conditionally as God in his All-wise-disposing providence sees meet to dispense to us he having so only promised them and for those ends and so far forth as they are convenient for us according to Agars desire Prov. 30.8 Which conveniency is to be measured by the estate the Providence of God hath set us in and the circumstances wherein we are As so much health strength refreshment comfortablenesse in our lives as God sees good for us and may render us serviceable to him so much food raiment profit pleasure as he pleaseth to bestow and so far forth as convenient for us according to our present condition for our health and other ends now mentioned to which they refer but neither these nor any other good things of this life absolutely or for themselves so as to make them our end and happinesse or to be fuel for our lusts must we either love desire or hope for It is not thus desiring the lawful pleasures profits honours of this life which St. John speaks of 1 Ep. c. 2. v. 16. but the immoderacy of the desiring them which he calls lust and saith is of the World as well he may seeing this is the Trinity that it genenally worshipeth more than the blessed Trinity of Heaven Is it not the cry of many nay most who will shew us any good but of how few Lord lift thou up the light of thy countenance upon us Psal 4.6 How do men grasp at these things in their desires which are as boundlesse as the Ocean as craving as the Horse-leach daughters still crying give give as unsaiable as the grave and as unsatisfied as hell and destruction towards which they are travelling What Libanius observed so long since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is worth the observing holds as true at this day It 's difficult saith he to meet with a man satisfied and not complaining of his condition If he want any bodily good as beauty strength c. or If none of these yet not thankful if he want some of the mind if he be not an Orator Physitian skilful Commander or the like And especially in riches and honours He that hath one field would have and complains if he have not two he that hath two for four he that hath ten for twenty and he that hath twenty twice so many and so on no number satisfying his desire For though it be great before when we enjoy any thing it then seems small to us as a thousand talents of Gold when we have them are small to two and two to ten and so on In honors likewise he that governs a City is not satisfied because he governs not the Nation and if the Nation that not more as Cyrus Darius and Xerxes mighty Princes yet they wanted Greece they thought which caused their Expeditions against it Thus passing by still what we have and reckoning what we have not never think we enjoy enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one herein being injurious to God not injuriously dealt with by him Keep therefore thy heart and moderate it that it break not out in these things with all diligence lest the swarms of these lusts what ever sweetnesse they seem to bring with them sting thee to death 3. Moderate thy pursuit and endeavours after the acquiring and retaining these by the ends for which and subordination wherewith thou mayest and oughtest desire them This speaking only the execution of the former particular must needs be accordingly bounded What we may lawfully desire that we may use lawful means to attain and so far forth as we must desire so far only must we use the means We must seek the Kingdom of God and his righteousnesse absolutely and in the first place then the things convenient for us in this life according to their subserviency thereto and his seeing good to bestow upon us As it is the Statue Law of Heaven that in the sweat of our brows we should eat our bread and should be our daily prayer that our Father which is in Heaven would give us this day our daily bread i. e. all things requisite and convenient So is it that we should not lay up for our selves treasures upon earth not serve these as our Masters nor take thought for our lives what we shall eat or what we shall drink or wherewithall we shall be cloathed which three are the total sum all these externals amount to in their use Matth. 6.19 24 25 c. Our blessed Saviour from the 19th verse of that Chapter forbidding this immoderate pursuit in those negative precepts which he presseth with several cogent arguments and expostulations and not absolutely but so as they be not our treasures that we set our hearts upon our Masters that we serve when as they are but our Servants and so as that we oppose them not to and set them in competition with the treasures in Heaven and God our great Master whom we ought ro serve even in the following our imployments for these as appears vers 19. and 24. nor absolutely our taking thought but our too sollicitousnesse about the choice of and using means and especially their event and so consequently what shall become of us if we be not blest but blasted therein as appears by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and last verse of the Chapter And yet alas after all this how do we seek them as if they were our treasure our happinesse our all as if here was our continuing City wherein we should alwayes live and have these treasures and none other to come that hath better Though these be things after which the Gentiles seek yet they will be excusable who know no better in comparison of thee and me who know the true Pearl of price are invited and called to better dainties and yet make light thereof one preferring his Farm another his Merchandise Matth. 22.5 And yet though the generality of the Gentiles which had not the Gospel as the Jews in our Saviours time were so immoderate yet many of them were such as appears by their works and lives as I fear will rise up in Judgement in this particular against most of us that call our selves Christians They beholding the busie World as one of them speaks of the Souls in the other as the Ant carrying a straw or some little thing of like moment into her hole in the Mole-hill which yet dazels our eyes with their seeming luster and makes our hearts say of these our houses as if they were our homes 't is good for us to be here 4. We must moderate our whole man in the use and enjoyment of these in our loving delighting rejoycing and glorying in them We must not in our using of them exceed the bounds within which they are allowed us nor
members of the publick and have to do with others and see what moderation we must use for the preserving external peace Now each Christian having a double capacity as a man his civil capacity in the State as a Christian his religious capacity in the Church wherein he lives I shall speak to both these in reference to peace Political and Ecclesiastical to the former more briefly being so near akin to that part we have already dispatched 1. In Civil matters Herein we may be considered Actively or Passively 1. Actively We must moderate our speeches that we give no just provocation thereby according to prudence That we may neither provoke those of whom or to whom we speak we must duly consider the nature of the matter we speak of and the quality and temper of the persons concerned In our discourses with others not trifling in weighty matters and fervent in trifles of no moment not rashly to thy Superiors without respect not superciliously to thy Inferiors not coâ—tentiously to thy equals we also must have regard to their temper if passionate and angry with soft not grievous words or if tender and meek-spirited with the like for these two different tempers must be alâ—ke though for different ends dealt with all if contumacious more sharply if flexible gently if teachy or jealous more tenderly and cautiously if equal with more freedom and liberty and so of all others Yea we must also observe their present condition if distressed or joyful and comfortable and the like and the disposition they are in which for the most part is sutably thereto as sad and dejected or chearful and pleasant beyond their accustomed temper and accordingly moderate our speeches as the Wise Man adviseâ—h Prov. 25.20 At no time stirâ—ing up contention or speaking swords and darts but as the wise whose tongue is health Prov. 18.6 and 12.18 In our Judging characterising and censuring of others we must also consider for what of whom and to whom we â—o it not for every failing and weaknesse or miscariage nor upon slight grounds not readily taking up a reproach against our neighbour and rashly venting it Prov. 10.12 nor jealously framing one and according thereto passing verdict for though there be a charitable and godly jealousie we may exercise towards those we have special interest in or charge over such as St. Pauls towards his Corinthians 2 Cor. 11.2 and Job his children 1.5 in reference to our admonishing or other dealings with them yet not to our judging and censuring them to others And when the carriages of others are such as no due candor can excuse we must rather interpret them better than aggravate them as worse according to the favour of charity to the offendor though in no wise to the offence Nor this without necessity nor to every one blazoning others nor of all alike without respect to quality age temptatioâ—s and the like of which and all oâ—her circumstances consideration must be had and due allowance made In our rebuking and reproving of others we must likewise see that it be a matter so deserving and consider the persons we so deal with In counsel and admoniâ—ion though prudence be required yet in them we assume not so much to our selves nor apt so passionately to miscarry Great need of this in Superiours Masters especially towards Servants and Schollers that they deal with them according to their dispositions forbearing or as the Greek moderating threatning Ephes 6.9 and Prov. 11.24 and Parents often towards children Fathers provoke not your children lest they be discouraged Colos 3.21 And as great need of Superiors moderating their passion towards Inferiors so great need of these using prudence towards those and their equals Rebuke not therefore saith Paul to Timothy 1 Ep. 5.1 an elder but intreat him as a Father and the younger men as Brethren 2. We must moderate our contests with others according to equity So long as sinne Sathâ—n and meum tuum thine and mine are in the World there will be strife and contention about the things of the World And where interest ingâ—ges us we are subject to be byast thereby and drawn away by our passions from all equality Great need therefore of Moderation here 1. In considering the matter that it be of moment and the person we have to do withal whether faulty and not about toyes and rashly with any thaâ—'s next us we think upon the blush guilty enter the lists of contention and strife Go not forth hastily saith Solomon to strive lest thou knowest not what to do in the end thereof when thy neighbour hath put thee to shame Prov. 25.8 2. If so In trying by all fair means the obtaining thy right wheâ—her of estate good name honour or the like by arguments and perswasions by seeking accommodation by willingly referring it to the equal judgment and determination of others or the like Agree saith our blessed Saviour Matth. 5.25 with thine Adversary quickly whiles thou art in the way with him i. e. to the Magistrate as Luke expounds it 12.58 lest at any time the Adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into prison 3. If these will not prevail for thy right In voluntary yielding some part thereof rather than contest It must be thy own right thou must yield not anothers except thou be intrusted therewith and so far forth as he consents thereto for this being a gift must be of such things as are our own which thou oughtest to do for peace-sake How eminent was Abraham for this Gen. 13.8 9. who stood not upon his terms of superiority with Lot though his Unkle and Guardian formerly and Governor nor his right nor his Nephews first seeking to him and the like but that there might be no strife offers him his choice of the Land if thou wilt take the left hand then I will go to the right or if thou depart to the right hand then I will go to the left and performs accordingly How far are we from following our Father Abraham's example how many that will not yield others any of their right but by compulsion of Law how few that yields their own right voluntarily How far or how much we must yield our own and those we deal with circumstances best determine We must not be injurious to our selves for as St. Austin saith well quis aliis aequus qui sibi iniquus who that 's unequal to himself will be equal to others We must not yield that which is greatly to our detriment except our yielding be as easie terms as further contesting as it proves often when we proceed to Law c. and here that may be very considerable to one that is but small to another as poorer or richer for matters of estate as entering the stage of the World or well known in it for credit and good name c. And very considerable to the same man at one time that may be small
whether there be any profit in his service Job 21.14 15. and Job 22.17 when those mercenary hypocrites had lost their worldly profits preferments which they had gained by the profession of Religion when the tide was turned and prophanness only countenanced they cast off all and said It is in vain to serve God and what profit is it that we have kept his Ordinances Mal. 3.14 15. But he that cometh to God must have such apprehensions of him as render him Gracious as well as Glorious Merciful as well as Righteous for we come to God sitting on his Throne of Grace Heb. 4. ult and we have to deal with mercy for supply to all our needs And he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Heb. 11.6 Why did David prefer the lowest place or office in the House or Church of God a Porters plâ—ce before the highest preferments in the Tents of ungodliness Psal 84.10 He gives the reason Ver. 11. For the Lord is a Sun and shield A Sun to confer all good a shield to preserve from all evill He will give Grace and Glory what can a man desire more Yet if there be any good thing beside Grace and Glory he will not withhold it such a bountiful Master is God in his House and such a one his Servants apprehend him Now we cannot have right apprehensions and due conceptions of the Grace Mercy Good will of God to us but from the manifestations of God in Jesus Christ It is God in Christ reconciling the World to himself and beseeching us to be reconciled to him 2 Cor. 5.19 20. When God gave Moses a sight of his glory in the Clift of the Rock I will saith God make all my goodness pass before thee and he proclaimed the name of the Lord Exod. 34.6 7. The Lord the Lord God Mâ—rciful Gracious Long-suffering and abundant in Goodness and Truth forgiving iniquity transgression and sin He presents himself in his richest robes of State and all his Attribuâ—es arrayed in a Livery of Grace Nor can we have right apprehensions of God as a bountiful rewarder of his Servants but through the manifeâ—tations of himself to us in Christ for we cannot expect the reward of Debt but of Grace God in Christ and upon the account of Christ is â—he most bountiful Rewarder So Christ tells his Disciples Joh. 12.26 If any man serve me let him follow me and where I am there shall my servant be also If any man serve me him shall my Father honour We serve the Father in serving the Son never was service rewarded with such honour For saith Christ The Father himself loveth you because ye have loved me and believed that I am sent of God Joh. 16.27 4. Abraham had such apprehensions of God as did beget a comfortable perswasion of faith for his acceptation with God in that his drawing near to him It is the mind of God that such as come to him should have such apprehensions of him as one that will accept them embrace them when he discovers nothing but wrath and displeasure against them that stand in opposition against him Isa 27.4 5. Fury is not in me Let a man take hold of my strength that he may make peace with me and he shall make peace with me That holy man knew that all his happiness consisted in the enjoyment of God therefore he said It is good for me to draw near to God but was he sure God would accept him I have put my trust saith he in the Lord God Psal 73.27 28. Now such apprehensions of God as beget a faith of acceptation with God in our approaches to him can spring only from the manifestations of God to us in Christ that is supposed by judicious Interpreters to be spoken of Jesus Christ Jer. 30.21 who is said to engage his heart to approach unto the Lord and God saith I will cause him to draw near and he shall approach unto me Christ hath boldness and liberty full security of acceptation with God and hereby he hath procured us liberty boldness and acceptation with God Heb. 4.14 16. Seeing we have a great high Priest passed into the Heavens Let us come boldly to the Throne of Grace Heb. 10.19 21 22. Having boldness to enter into the Holiest And having an high Priest over the House of God Let us draw nigh to God with truth of heart and full assurance of faith Ver. 2. For the acceptation of our persons and services Eph. 3.12 In whom we have boldness and access with confidence by the faith of him From what hath been laid down we may conclude That such apprehensions or Conceptions of God wherewith we are to draw near to God to perform every duty and every part of Divine Worship must flow from the manifestations of God in Jesus Christ The Use Use I shall make of this Point is to inform Christians how much it concerneth us to acquaint our selves more intimately with God as he hath manifested himself in Jesus Christ In whom alone we can have right apprehensions and due Conceptions of God without which we cannot perform aright any kind of Worship to God 1. Without due apprehensions and conceptions of Goâ— we câ—nnot perform any part of that Natural Worship we owe to God we cannot love him feâ—r him trust in him pray unto him praise him c. 2. Without the right apprehensions and due conceptions of God in Jesus Christ we cannot perform aright any part of his Instituted Worship 1. For all the Ordinances of Gods Instituted Worship as the Sacrifices and Sacraments under the Law so the Sacraments and other Ordinances under the Gospel seem to have immediate relation to and near dependance on Christ God manifested in the flesh You may observe they consist of two parts The one Natural the other Spiritual The one Ex ernal the other Internal The one as it were the Body the other the Soul of it The one representing the Humanity the other the Divinity of Jesus Christ So that every Oâ—dinance of Worship is as it were a representation of Christ Incarnâ—te 2. The Divine Essence or Godhead in Jesus Christ seems to be the proper object of all Worship The School-men have concluded to which I find our learned and pious Divines have given their assent That the Essence of the Godhead is the primary and proper Object of Worship Dr. Owens Commun with the H. Ghost Chap. 8. This Divine Essence is wholly in Christ Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In that Body or Humane Nature of Chrâ—st the fulness of the Godhead dwelt not locally as Locatum in loco or contentum in continente but by personâ—l Union And the Divine Essence as it is in Christ seems to be the pâ—oper Oâ—ject of all Gospel-Worship It was so under the Law in Types and Figures and such was the Tabernacle and Temple Worship in its
39. The Lord shall judge his People when he sees their power is gone and see now That I even I am He and there is no God with me Thus Psal 106.8 Nevertheless he saved them for His name sake but what Name even That Glorious one of His Power that he might make His Power known II. In respect of Believers The life of every Saint is a Tragae-comedy and the Last Act of it crowns the whole play Mark the upright man and Behold the just for the t Psal 37.37 End of that man is peace Out of the Eater shall come meat This affliction and That affliction yea the whole series of them shall work together for my Good Rom. 8.28 Saints good is Gods Aime As Love is the principle He constantly Acts from so the Saints good is the End He propounds and aimes at in All His dispensations From this He never swerves The fire of Love never goes out of His Heart nor the Saints good out of His Eye When He frowns chides strikes yet then his heart-burns with Love and His thoughts Are To do them good Jer. 24.5 and 29.11 Deu. 8.2.16 But what good Much every way chiefly with respect to their Corruptions graces services glory 1. Saints Corruptions To purge and subdue them This is All the fruit the Taking away of their sin Isa 27.9 Afflictions are Gods brine and pickle to preserve the Saints from putrifying Pauls thorn in the flesh was given Him to prevent and mortifie Pride 2 Cor. 12.7 All the Harm which the fiery Furnace did the young men in Dan. 3.23 24. was but to burn off their cords Our Lusts are cords cords of vanity fiery tryals sent on purpose to burn and consume them Adversity like Winter-weather of great use to kill weeds and Vermin which the Summer of Prosperity is wont to breed God is fain to rub hard many times to fetch out the dirt that is ingrain'd in our Nature This Thunder serves to clear the Air from infectious Vapours This Bitter potion purges out Ill Humours Be the Teeth of thy Troubles never so many never so sharp 'T is but to file off thy Rust This Tempestious Tossing in the Sea will more purge the Wine from It 's Lees. It clarifies the Soul According to that Zech 13.9 I will bring a third part through the fire To refine them as Silver 2. Saints Graces And that 1. For their Trial and experience That the trial of your Faith c. 1 Pet. 1.6 The fire tryes the Gold as well as the Touch-stone Diseases not only need but Try the Art of the Physician and Tempests the skill of the Pilot. The Saints Sufferings are but as so many Touchstones Now now shall the Saint clearly Know whether the Conscience be sound or foundred if it will pace well in Rough wayes Here here is the Faith i. e. the Tryal of the Saints Faith and patience Rev. 13.10 2. For their Increase and Growth The snuffing of the Candle makes it burn the brighter Hence it is that the Saints glory in Tribulation Rom. 5.5 because their sufferings add strength to their graces Never are Gods spiritual Nightingales apt to sing more sweetly then when the Thorn is at their Breast Saints are indeed made of pretious metal and yet they are too too apt to lose their Edg. Hence it is That God by afflictions whets and sharpens them He beats and bruises His links to make them burn the brighter loads his choisest Ships with sufficient Ballast To make them sail the steadier bruises His Spices to make them send out an Aromatick Savour Jer. 22.21 Isa 26.16 Heb. 12.10 Object But I find not this precious benefit Sol. Afflictions do not presently work at least thou maist not presently feel their operation As Christ to Peter what I do thou knowest not now John 13.7 but thou shalt hereafter So afterwards it brings forth the fruit of Righteousness Heb. 12.11 3. With respect to Saints future services Great sufferings are many times sent to prepare Saints for extraordinary Services See it in u Gen. 41.40 41. Joseph and Paul Joseph thrown into a pit sold a slave into Egypt there cast into a prison by All fitted for a Palace and to be a Nursing Father to the Church God bestows more Chopping and Hewing on Corner-stones because He intends they shall not only support but adorn the Building God means to build high upon them therefore laies his foundations very low Intends to sell these Diamonds at an high rate and thence it is He spends so much Time and Art in cutting them 4. With respect to the furtherance of their future Glory Christ went from a Cross To Paradice so do Christians The Master was made perfect through sufferings Heb. 2.10 So are Saints his Servants Though the Saints Cross cannot merit yet it makes way for a Crown of Life Jam. 1.12 Their Light afflictions which are but for a moment occasionally work for them a far more excellent and eternal weight of Glory 2 Cor. 4.17 VI. Be it really Ill never so ill yet It might well be worse Be the suffering what it will yet whilst here whilst Above ground 'T is far less then I have * Ezr. 9.13 deserved Blessed be God cryed out that w Mr. Whitaker Man of God when in the Paroxism of His Gout This though sharp is not Hell The worst that we can feel here in not the 100000 part of what we have deserved hereafter Every step on this side Hell is mercy saith a sensible Believer God is gracious in His greatest severity remembers mercy in the midst of Judgment As 't is said of Ashur His shoos were Iron and Brass yet he dipt His foot in Oyl Deut. 33.24 25. So God Tempers his greatest severities with the Oyl of Mercy Corrects but in measure Is 17.6 nay in Mercy in infinite Mercy I that have deserved the blow of an Executioners Axe am sent away with the Lash only of a Fathers Rod. God only lops off some luxuriant branches when in Justice He might cut up the Vine both Root and Branch and cast both into Everlasting flames VII And Lastly Be it now never so Ill it will certainly be x Nemo desperet meliora Lapsus Sen. Tâ—ag Better Thus the Psalmist All thy waves are gone over me yet the Lord will command His loving kindness Psal 42.7 8. Thus the Church Mic. 7.7 8 9. More particularly Faith concludes 1. My Afflictions though Lasting will not be Everlasting Though the night be dark and long yet there will come a day-break and comfortable Dawn my God will not alwayes chide neither will he contend for ever Is 57.16 Rev. 2.10 2. My greatest Extremity of Distress is Gods fairest opportunity for Deliverance When the Cassians are most infested with Locusts then and not till then do the Seleucidian Birds come in to their Assistance Caus Hier. l. 6. c. 31. Now now will I arise saith the Lord Deut. 32.36 Cum duplicantur lateres venit
Heifer or Horse that kicks and winseth The Lord complains Jer. 5.7 8. that when he fed them to the full they committed adultery c. and were like fed Horses bruitish and sensuall such as gratifie their lusts in eating c. are strong Bulls of Bashan Psal 22.12 the Psalmist sayes he was compassed about with them who were like Bulls in a fat pasture well fed and strong and ready to gore and push the great and rich and potent ones are compared to these bruits We are very apt in the midst of comforts to grow sensuall and before we are aware as Noah and Lot who both were overtaken Our Lord Christ Luk. 11.34 exhorts his Disciples against these and bids them to beware the word notes a very diligent and intent study and intention of mind to what he said least their heart should be overcharged it seems strange that he should give the Disciples an exhortation against sensuality and bruitish sins but that he knew their natures and though they were most temperate persons yet he bids them beware of surfeting knowing that if the best did not watch they might be overtaken with sensuality 2. Pride ease and idlenesse usually go together the immoderate or inordinate use of the creature this was it which God warned his peopâ—e of Deut. 8.11.12 14. take heed when thou art full c. lest thy heart be lifted up So Psal 123.4 there 't is said his soul was filled with the scorning of those that are at ease and with the contempt of the proud they are put together When we fall to eating and drinking the next thing is to take our ease Luk. 12.19 So the Lord speaks Hos 13.6 According to their pastures so were they filled and their heart was exalted and they have forgotten me Ease and idlenesse attend sensuality these gratifie a bruitish disposition very much fullnesse of bread and abundance of idlenesse were Sodoms sins Ezek. 16.49 And the rich glutton sang a Requiem to his soul usually when men abound in outward comforts they are most apt to grow lethargick and slothfull or at least they will not take much pains it may be they will be doing something but they will not be at much pains especially as to their souls Hos 10.11 Ephraim is a Heifer that loveth to tread out the Corn c. but not to plow he cares not for that they were wont to use Beasts in treading their Corn instead of threshing of it now it was Gods command that the Oxe that trod out the Corn should not be muzled but that he might eat as he did work Then here is Ephraim at a good lazy work that hath meat in the mouth of it wages for work and present pay here is Corn he abounds in outward things and though he treads out the Corn he will not plow that is too hard labour he will not go abroad in the wet and cold and seems to have reference to those of the Tribes that would not go to Jerusalem to worship they would not take so much pains Ephraim considers his ease he loves no hard work Ephraim did abound and grew rich Hos 12.7 8. He drave a great trade in the world and took pains but yet it was in a way that might gratifie his lust and carry on his gain but what saith God to this temper see Hos 10.11 The Lord saith he will pass upon his fair neck I 'le make Ephraim to ride He had a fair and a beautiful neck he led such a life that though he trod out the Corn he lived in plenty ease and idleness no yoke came on his neck he would not abide a yoke to be put on but by his lazy life and good trade he had a beautifull neck he became tender and delicate but I 'le pass over his fair neck as some take it I 'le cause a heavy yoke to come over his neck and will make him work and set him to hard labour I 'le make him a drudge I 'le make him ride some take it for their speedy captivity that shall tame him by his plenty and ease he is grown so lusty like a restive Jade I 'le ride him I 'le set some on his back shall ride him off his legs and Vers 12. Jacob shall break the clods the ten Tribes this is a base druddging work to break the clods but this servile work shall be his We see in Laodicea their plenty and idlenesse Rev. 16.17 went together and they were to be spewed out 3. Then there is security follows this eating c. and usually where there is abundance of these and that men are much taken up with these there is a secure sleepy forgetfull spirit goes with them and doubtlesse this was the sin of the old world that though Noah was a Preacher of righteousnesse and his making the Ark was a publike alarum to the world yet they went on in their way eating and drinking c. very securely promising to themselves peace and safety Such as are filled with what they eat and drink are apt to drop asleep and then they are secure they apprehend themselves safe from danger they are compared to a drunken man that doth not know in what condition he is in 2 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is to return to ones self after drunkennesse that they may awaken for it signifies one that is secure and so goes on in his way when he returns and recovers himself he is as a man that was drunk and awakes and returns to himself whence it is that God did so often caution his people against a secure sleepy forgetfull frame of spirit and when the Lord was to bring the children of Israel into Canaan he still bids them they should not forget him Deut. 6. c. 8. v. 14. but this sin he complains of in them Hos 2.13 When David was in the middest of his comforts he grew secure Psal 30.6 We find some brought in Isa 28.15 speaking in their thoughts that they had made a covenant with death and hell c. they in their secure thoughts apprehended themselves free from danger such thoughts ever carry impenitency and hardnesse of heart with them Zeph. 1.12 Jer. 48.11 when they are setled on their lees they never consider or say what have I done Jer. 8.6 Incogitancy and security go together a secure person never considers his own estate danger nor duty When once a man growes sleepy promising to himself freedome from danger and good dayes then he falls into some sin or other or some evil falls upon him Mat. 24.48 50. The evil servant said his Master delayed his coming and Vers 49. He began to beat his fellow-fellow-servant 1. He is secure he promiseth to himself safety his Master delayes c. 2. He falls to beat his fellow-fellow-servant Or else they fall into some sin Matth. 25.5 8. while they slept their Lamps went out or some evill befalls them Lam. 1.9 Sudden destruction 1 Thes 5.3 when men grow
Christ to be his surety Character 9 9. He who makes Religion his businesse will be religious whatever it cost him He is a resolved man Psal 116.109 I have sworn I will keep thy righteous judgments There are some who will be rich 1 Tim. 6.9 and there are some who will be godly 2 Tim. 3.12 He that makes Religion his businesse will not as Luther saith be put off with other things he can want health riches friends but he cannot want Christ or grace he will be godly let the times be what they will they shall not take him off the work of Religion he will follow Christ upon the water the flouds of persecution cannot drown his zeal he doth not say There is a Lyon in the way he will wrastle with difficulties march in the face of death The Christians of the Primitive Church cryed out to the Persecutor Vre tunde divelle Idola tua non adorabimus Tertul. Hew us in pieces burn us we will never worship your Idols these were in good earnest for Heaven There is a great deal of difference between them who go to sea for pleasure and those mariners who are to go a voyage to the East Indies The first upon the least storm retreat back to shore but they who are imbarqued for a voyage hold on their course though the sea be rough and stormy and will venture their lives in hope of the golden harvest at the Indies Hypocrites seem religious when things are serene and calm but they will not sayl in a storm Those only who make Religion their businesse will hold out their voyage to Heaven in the midst of tempests and death-threatning dangers Character 10 10. He that makes Religion his businesse lives every day as his last day he prayes in the morning as if he were to die at night he lives as if he were presently to be called to Gods barr he walks soberly Tit. 2.14 righteously godly he girds his loyns trims his lamp sets his house in order that when death comes for him with an Habeas Corpus he may have nothing to doe but to die Behold here the man who makes Religion his businesse Vse 3. Let me perswade all you whose consciences may smite you Vse 3 for former neglects now set upon the work Exhortation make Religion your businesse contend tanquam pro aris focis bestir your selves in this as in a matter of life and death Quest. Quest But how must we do to make Religion our businesse Answer Answ That you may be serious in this work Rules for making Religion our business I shall lay down severall Rules for your help and direction herein 1. If you would make Religion your businesse possesse your Rule 1 selves with this maxim That Religion is the end of your Creation God never sent men into the world only to eat and drink and put on fine cloathes but the end of their creation is to honour him 1 Pet. 4.11 That God in all things may be glorified Should the body only be tended and looked after this were to trim the scabbard instead of the blade it were to invert and frustrate the very end of our being 2. If you would make Religion your businesse get a change of heart Rule 2 wrought breathe after a principle of holinesse he cannot make Religion his businesse who hath no Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can the body move without a principle of life Christian get thy heart spiritualized by grace an earthly heart will no more trade in Heaven than a mill-stone will ascend or a Serpent fly in the ayre the heart must be divinely touched with the Spirit as the needle with the loadstone ere it can cleave to God and follow him fully Numb 14.24 never expect the practise to be holy till first there be an holy principle 3. If you would make Religion your businesse set your selves alwayes Rule 3 under the eye of God The Masters eye makes the servant work Gods eye will quicken our devotion Psal 16.8 Interest animis nostris cogitationibus mediis intervenit Seneca I have set the Lord alwayes before me If we leave off work or loyter in our work God sees he hath a casement opens into our breasts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it this eye of God that never sleeps would make us active in the sphaere of duty if indeed Gods eye were at any time off us we might slacken our pace in Religion but he is ever looking on Psal 139.9 if we take the wings of the morning we cannot fly from his presence and he who is now the spectatour will be the Judge O how would this consideration of Gods omniciency keep us from being truants in Religion how would it infuse a spirit of activity and gallantry into us making us put forward with all our might in the race to Heaven 4. If you would make Religion your businesse think often of Rule 4 the shortnesse of time Cito pede praterit aetas Ovid. Phocylides this life is but a vapour Jam. 4.9 a shadow 1 Chron. 29.15 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing Psal 39.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are wheeling apace out of the world and there 's no work to be done for our souls in the grave Eccles 9.2 Whatsoever thy hand findeth to do do it with thy might for there is no work nor device in the grave whether thou goest Now is the time of life now is the day of grace you know not how soon these two Suns may set The shorter our life the swifter should be our pace Rule 5 5. If you would make Religion your businesse get an understanding heart weigh things seriously in the ballance of reason and judgment Think of the infinite importance of this businesse our eternall misery or happinesse depends upon it other things are but for convenience this is of necessity if this work be not done we are undone if we do not the work which believers are doing we must do the work which Devils are doing and if God give us a serious heart to lay out our selves in the businesse of Religion our income will be greater than our expence Religion is a good Trade if it be well followed it will quit the cost 't is working in silver 1 Pet. 1.9 Receiving the end of your faith the salvation of your souls God will shortly take us from the working-house to the Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and will set upon our head a fresh Garland made of the flowers of Paradise Rule 6 6. If you would make Religion your businesse implore the help of Gods Spirit All we can do is but lost labour unlesse the Spirit excite and accelerate Beg a gale from Heaven Cant. 4. ult Awake O North-wind Cant. 6.12 and come thou South blow upon my Garden c. If the Spirit joyn with our Chariot then we move to Heaven swiftly as