on their sick beds at home they resolve if God will spare them to do or suffer any thing for God and his ways and their own salvation 9. They may cnoceive fair hopes of mercy The Lord Christ being held out in the Gospel and freely offer'd to sinners this breeds hope in them a general and preparatory hope What shall we do you told us that God had raised up that Jesus we crucified and made him Lord and Christ and that whosoever should call upon his name should be saved therefore we hope there is mercy for us Thus had they a hope kindled in them Act. 2.21 and Peter in the two next verses strengthens their hope saying Repent and ye shall receive the gift of the Holy Ghost and the promise is to you and to your children 10. They may thirst after and pray for the mercy hoped for Such a qualification was in these men What shall we do you men of God we are a thirst and do intreat you to tell us where we may have water to quench our heat mercy to pardon our sins balme to cure our wounds The Publican in Luke hath left us his short pithy and affectionate prayer to imitate being in this case and state Lord saith he be merciful to me a sinner He was sensible of his sin and of his want of righteousness he had hope of mercy and thereupon came to the Temple to pray and pray'd earnestly for mercie and Conversion is none of the least mercies of God or least needful for a sinner 11. Men being come thus far they are to wait upon God for doing the work when the pots were fil'd with water the water was not made Wine till Christ put forth his mighty power neither were the men who lay at the pool of Bethesdah cur'd till the Angel came down and stirred the waters so a man in this case is to wait until the Spirit of the Lord come in omnipotenti sua vitate or victrici delectatione overcome his will and set it for the Lord and spiritual things when this is the work is done and done without violence to the will for its an omnipotent presence prevails with the will and it s immediately made willing in the day of this power By these forementioned things men are in a proximity or nextness to Conversion but not converted It must be an higher power then our own which lifts us up into an higher nature or state then we are in at present Though men may do much upon moral perswasions yet not so much as to make themselves Converts or spiritual of Animal or Natural Previous actions and preparative dispositions may make a man a picture of a Convert not a true or living Convert Having shewn what persons can and may do towards their Conversion it remains to declare what they ought to do The word must or ought the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek imports two things 1. Necessity there must be Heresies 1 Cor. 11.19 it s no mans duty to broach or bring in Heresies but they must be its necessary for the discovery of men approved 2. Duty God is a Spirit and must be worshipped in spirit and truth its mens duty so to do Joh. 4.24 It was the Pharisees and Scribes duty to pay tythe of Mint Anise and Cummin c. therefore saith Christ These things ought they to have done c. Mat. 23.23 Now then what persons can do they ought to do First there is a necessity of it we must do what we can else we are sloathful and unfaithful and our damnation will be just one thing is necessary viz. to turn unto God that our souls may be saved here it will hold good Turn or burn if it be necessary to prevent burning in everlasting flames its necessary to turn and so to do the utmost we can towards the same Secondly it s our duty Strive to enter in at the strait gate saith Christ he commands it and lays this injunction upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strain be in an agony as Christ was in the work of mans redemption so let men be in the works of their Conversion put forth themselves as they did in the Olympick Games the Wrestlers and Runners exerted all their might to obtain and so must men about the work of their Conversion The Lord who hath no pleasure in the death of a sinner saith Turn your selves and live There is life in turning and what should not men do to preserve or obtain life The Lord hath two great ends in saying thus Turn your selves and live yee although he know man is not able to do it 1. That we may see how corrupt and impotent our nature is and so break the strength of humane confidence thereby Quicquid nobis praecipitur a deo ad illud faciendum sufficientem potentiam habemus Dixit Pelagius quod homo sâ—lius liberi aâ—bitrii viribus potest perficere dei mandata Bradwardinus de causa dei l. 2. c 4. and bring us to be sensible of and throughly to bewayl our condition It is not so as some think and speak viz. that whatever God commands man hath power to do what man ever kept the Law since the fall of Adam and is not the Law given by way of command if man could keep the Law we might be justified and have life by it Rom. 8.3 Gal. 3.21 but the Law can neither do the one nor the other and why because man hath not power or strength to keep it 2. To put us upon looking out for help from whence the command cometh Hence is it that what the Lord commandeth us to do in one place he promiseth to give in another Circumcise the foreskin of your heart Deut. 10.16 and God saith Deut. 30.6 The Lord thy God will circumcise thy heart In the former verse to the Text they are commanded to make themselves new hearts and new spirits which they could not do therefore in Ezek. 36.26 the Lord promiseth to give and put the same in them Repent and turn your selves Ezek. 14.6 and chap. 36.27 Ideo dat praeceptum ut exciâ—et desiderium praestet auxilitum Leo. I will put my Spirit into them and cause them to walk in my ways the Spirit God would put in should turn them from their Idols and own ways and cause them to walk in his ways The Lord doth therefore command such things that our desires and endeavours being quickned he may reach forth help unto us Therefore let us apply our selves to all these means and ways by which the Lord worketh Conversion Let us make use of all the ways forenamed and especially hear the word preach'd and pray Turn us O Lord and we shall be turned and see to it that we use the means in good earnest we may do more as hath been shewed than we do It s the counsel of him who was wiser than other men that whatever our hands do find to do we
draw near to him and perform all our worship to him As Abraham is held forth to us a Pattern of Faith so he may be to us a Pattern of worship in as much as all true worship to God is performed by Faith by Faith in Christ Such apprehensions thererefore Abraham had of God in his worship such apprehensions of God we are to have in our worship and as Abraham had those conceptions of God by Faith in Christ so can we have the like conceptions of God by Faith in Christ only 1. Those apprehensions Abraham had of God did beget as we have shewn high thoughts of God with such apprehensions of God we must perfoâ—m all our worship See what high thoughts of God his people have alwaies had in worshipping him Neh. 9.5 6. 1 Tim. 1.17 1 Tim. 6.16 Low thoughts of God will ever perform but low base contemptible Service and Woâ—ship they brought God the blind the lame the sick for Sâ—crifice Mal. 1. Go saith God present them to your Governour and see if he do not scorn your present as undervalued by it Ver. 8. And should I accept this at your hands which a petty Lord will reject with indignation Ver. 13. For I am a great King saith the Lord of Hosts Ver. 14. Now such high thoughts and conceptions of God with which all our Worship must be performed to him can spring only from the manifestations of God in Christ who is the highest Revelation of the glory of God Isa 40.5 The brightness the effulgency of his glory Heb. 1.3 When God had yielded to give Moses a sight of his glory he put him into the Clist of the Rock which was a * Dr. Rainolds Psa 110. p. 166 resemblance of Christ as a Learned Divine hath observed and so made his glory to pass before him Exod. 33.22 Certainly Moses had here a sight of Gods glory beyond all that ever he had seen before Compare with this that Text 2 Cor. 4.6 God who commanded light to shine out of darkness hath shined in our hearts to give us the light of the knowledge of his glory in the face of Jesus Christ All the other manifestations of Gods glory were but dark and dim in comparison of those which appear in the face of Jesus Christ Therefore we can attâ—in no where such high so great so glorious Conceptions of God as in Jesus Christ 2. Abraham had such Conceptions of God as humbled emptied and abased him in himself in comparison of God and with such apprehensions of God must we perform all our Worship to him Psal 95.6 We are exhorted to come and worship and bow down and kneel In all Worship we are to testifie as our absolute subjection to God so our humblest submission to him Observe what self-abasing thoughts the apprehensions of Gods goodness wrought in David when he went to worship before the Lord 2 Sam. 7.18 19 20. Now such Conceptions of God which above all others humble and lessen and abase the Creâ—ture before God See Salkeld de Ang. c. 34 35. Aquin part 1 quest 62. Art 1. they spring principally from the manifesta ion of God in Christ It is the general opinion of the Schoolmen that the Angels in the first instant of their Creation did not enjoy that sight of God we call Beatifical Vision and that the Angels that fell never had sight of it at all for if they had they could not have fallen But what they talk of the good Angels meriting that Beatifical Vision of God in the second or third instant of their Creation is Popish foppery Divines unanimously attribute their station and stability in holiness to Jesus Christ We may upon good grounds also attribute to Jesus Christ their first admission into the presence sight enjoyment of God their state of supernatural blessedness Pardon this digression it is to make the way clear for the demonstration in hand viz. That the Angels before they had a sight of God or of themselves in Christ many of them waxed proud and fell the same pride that ruined some might have ruined all but after they had a sight of God in Christ how humble were they That Vision spoken of Isa 6.1 2. was manifestly an appearance of the glory of God in Jesus Christ I saw the Lord upon his Throne high and lifted up and his Train filled the Temple what the carriage of the Seraphims was towards God in this his appearance is exprest Each one had six wings with twain they did fly noting their ready execution of Gods Commands with twain they did cover their faces noting their natural impotency in themselves to behold the surpassing brightness of Divine Glory with twain they covered their feet as humbled in the sense and shame of their own Creature imperfection in comparison of the infinite purity and holiness of God Thus when Moses had had a sight of the glory of God in Christ He made haste he bowed his head toward the earth and worshipped Exod. 34.8 Quickly is the soul humbled at the manifestations of God in Christ In Christ we have seen God humbling emptying lessening dishonouring himself for us Phil. 2.5 6 7. Who can be proud that hath had a true sight of God humbled for him By the manifestatioâ—s of God in Christ are begotten the deepest soul humiliations for sin Zach. 12.10 They shall look on Me whom they have pierced and they shall mourn for him and they shall be in bitterness for him This great sorrow was not for the piercing of the Humanity of Christ barely considered but for piercing God in Christ though the Godhead was not in the least passive therefore that bloud which was shed is called The bloud of God Acts 20.28 and that person who was pierced called The Lord of glory 1 Cor. 2.8 Sins against the manifestations of the Love Mercy Grace Compassions Goodness and Glory of God in Christ beget the deepest humiliation of soul in all our Confessions 3. Abraham had such Conceptions of God as did represent him gracious propitious benevolous to the Creature a bountiful rewarder of him that serveth him notwithstanding the greatness of God or the unworthiness of the Creature Such apprehensions we must have of God in all our approaches to him in all our performances of duty and worship When Cain could not apprehend so much favour and grace in God as could pardon his sin and remove his punishment he then went out from the presence of the Lord Gen. 4.13.16 That is as Interpreters of good note render it he left the Church of God in his Fathers Family the Worship of God the Ordinances of God the service of God the profession of God and all Such as cannot have apprehensions of God as gracious propitious will not come into the presence of God Nor such as cannot apprehend him a bountiful rewarder of them that come to him They bid God depart from them who question whether God can do any thing for them or
Lib. 5. de just cap. 23. but represses and corrects them by severe stroakes and scourges saith Lactantius Prov. 23.14 Withhold not correction from the child for if thou beatest him with the rod he shall not dye thou shalt beat him with the rod and shall deliver his Soul from Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.26 Tutò citò sine dolore O blessed rod that can do this Gods rod doth it surely Then it 's better to go to Gods house of correction than to the place of torment happy children then who have the Lord for their Father and for their Physician this he takes for one of his eminent titles the Lord thy Physician Exod. 15.26 he doth it skilfully easily safely quickly thoroughly according to all the properties of the best Artists therefore thank him IV. We must thank the Lord for afflicting us and for laying the crosse upon us because it is so far below what we deserve at his hands What is a drop of Wormwood sweetned to the gall of bitternesse to the Lake of fire and brimstone hear what Zophar tells Job O that God would speak and open his lips against thee and that he would shew thee the secrets of wisdom Job 11.5 6. that they are double to that which is know therefore that God exacteth of thee less than thine iniquity deserveth The like saith holy Ezra and then surely we have much more cause to say so and is not this ground of thankfulnesse If thou suffer a thousand evils thou wilt never suffer what thou meritest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Psal 41.1 Corde Gregorium lib. 2. in Ezek. Hom. 16. saith that Father Jesus Christ drunk off the dreggy part of the cup for us we do but as it were sip for fashion that we may seem to pledge for to drink as he drunk it we cannot we need not Matth. 20.22 Thank God then that thou hast so little a share of it when all was thy portion by right and justice this is thank worthy V. We must give thanks in every thing even in and for afflictions under the rod and cross because thereby the Lord doth discipline us and learns us much which else we never would have learned By this David learned Gods Commandments Ps 119.71 72. and they became dearer to him than thousands of gold and silver By this the Lord opens the ear to discipline saith Elihu Job 36.8 9 10 The Crosse teacheth more the way to heaven then all the Sermons of the Doctors Taulerus even when men are bound in fetters and be holden in cords of affliction then he sheweth them their work and their transgression that they have exceeded he openeth also their ear to discipline and commandeth that they return from iniquity For as wax unless it be heated and softened takes no impression of the Seal so no man unlesse exercised with much affliction will receive the prints of divine wisdom The word commonly used by the Holy Ghost in the New Testament for chastize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. Luke 23 22. signifies properly to teach a child as a School-master or Father with a rod this is Gods way of teaching and the best Scholars in Christs Colledge have come by their learning this way Lam. 3.27 Multa tulit fecitque puer sudavit alsit it is good for a man that he bear the yoak in his youth by this the Poet saith wise Ulysses was trained up We use to say they are usually the best Scholars that have bought their learning dearest I am sure this is the choicest Saints Accademy VI. Give thanks in and for afflictions because hereby the Lord fits us for Heavenly glory Saints are called vessels of mercy prepared unto glory Rom. 9.20 Sub malleo premitur aurum tunsionibus ut vas fabricetur magni precii Sic veluti sub malleo sunt justi premunturque laboribus ut fiant vasa magnae gloriae Gerhardus Act 14.32 but how do men make and prepare vessels if it be a vessel of earth the Potter beats the clay to make it well tempered then he moulds it on the wheele then he bakes it in the oven and then it 's fit for use If it be a vessel of wood it hath many a turn and many a cut before it 's fit If it be a vessel of gold or silver it hath both heats and knocks before it be compleat So must every vessel of mercy be served before it be fit for glory we must through much tribulation enter into the Kingdom of God Thus the Apostle Peter tells us also that the tryal of our Faith being much more pretious than gold 1 Pet. 1.6 7. Crux est coticula fidei Hieron Cant. 4.16 will be found to the praise and glory of God for the crosse is the whetstone of Faith and all other Grace setting an edge and lustre upon it it is the awakening of the North wind and South wind to make these spices flow Aug. in Psa 26. The stone that is most hewed cut carved and polished is usually set in the chiefest part of the building So are suffering Saints prepared for the highest degrees of Glory For these are prepared the aureolae those additional flowers and ornaments that all shall not partake off say the Schools Rev. 20.4 Those only that were beheaded or slain for the witnesse of Jesus reigned with Christ a thousand years So that it may be said of the Lords sufferers Psal 68.13 as David speaks though ye have lyen among the pots yet shall ye be as the wings of a Dove covered with silver and her feathers with gold This may be truly said when the Lord shall charge our vile bodies and fashion them like to his glorious body Gen. 48.14 ut intelligeremus benedictionem non nisi per crucem haberi posse Tert. de Bapt. cap. 8. Notable and curious is that of Tertullian upon Jacobs blessing the two sons of Joseph with his hands a crosse which is granted by all de cussatis manibus that he might blesse Ephraim the youngest with the blessing of the first-born that we might know no blessing comes to us more kindly and properly than by the crosse therefore give thanks in and for thy afflictions VII It is a very high priviledge for a Christian to be conformed to Christ Oportet nos crucifigi cum crucifixo ut glorificemur cum glorificato Macar hom 12. Phil. 3.10 Rom. 8.29 to be Conformists to Christ is to be nonconformists to the World Rom. 12.2 but now what doth more conform us unto Christ than the Cross therefore give thanks for it That I may know the fellowship of his sufferings being made conformable to his death This is part of that excellent knowledge for which he accounted all other worldly priviledges but dung To this conformity in afflictions unto Christ we are predestinated This Priviledge appears in verse
clear 2 Tim. 3.4 they loved God who loved pleasures more than God They may have Faith Simon Magus believed they may hate sin in others Acts 8.13 2 Sam. 13.22 if not in themselves Absalom hated Amnons uncleannesse they may delight in God and in his wayes Isa 58 2. They may have a zeale for God and such a a zeale as may prevail more with them than temporall things The Jewes were so zealous of the Law Rom. 10.2 and for the traditions of the Elders that they would have ventured their lives for them so Paul before his conversion how zealous was he Acts 22.3 4. Gal. 1.14 To come more particularly and closely to the question Though Conversion be wrought in an instant yet men have some praevious dispositions thereunto who live under the sound of the Gospel and obtain such knowledge as worketh in them several things which I shall shew unto you from Acts 2.37 38. v. And when they heard this they were pricked in their heart and said men c. Many preparative dâ—spositions or qualifications they had unto repentance or conversion but they had not yet repented for Peter saith notwithstanding these repent 1. Men may be convinced of sin as these were they found they had transgressed the law of God and were guilty before him for they were pricked in their hearts Men may have strong convictions of sin and not converted from sin 2. They may mourn for sin and grieve that they have done such and such things These men had crucified the Lord Christ put an innocent person to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutum animi dolorem significat Piscat saw themselves in an ill condition and thereupon mourned and grieved sorely as the word pricked intimates they had such grief as pained and afflicted their hearts There 's a How set upon Ahabs humiliation by the Lord himself Seest thou how Ahab humbleth himself 1 King 21.29 3. They may be fil'd with fear and dread the threatnings and punishments of God due to sin This was the case here they had provoked the Lord against their soules felt their consciences condemning of them apprehended the judgements of God near unto them and so were possest with much fear lest the Lord should destroy them and therefore say Men and brethren what shall we do We know not whither to go where to hide our selves or what to do that we may escape the things we have deserved and fear 4. They may confesse their sin renounce it and reform much these Auditors of Peter being pricked in their hearts said What shall we do We have sinned and that greatly we confesse and acknowledge it before God and you it was a cursed act of ours we abhor it we will never do so hereafter They were sick of sin and vomited it up as they in Peter 2 Pet. 2.22 and would change their minds and manners walke in any way the Apostles should direct them The Merchant Mat. 13.46 sold all that he had for the pearle before he bought it This selling all is made by som Interpreters to be his restraint from all inward sin and his conformity to all outward duties This was much and yet not more than unconverted persons may attain unto Herod reformed many things the foolish Virgins went far as was said before they were Virgins free from spot and pollution they had Lamps visible professions they went forth to meet the Bridegroom they had some faith in him and affection to him else they would not have gone forth 5. They may justifie the Law and the Lord should he condemn them deal severely with them what shall we do say these persons we are guilty we have broken the Law which is holy righteous and good and so is God likewise who is the Author thereof if therefore we be condemned and must bear the curse and punishment of the law we must both justifie the Lord and it Men may accept the punishment of their iniquity and justifie the inflictors thereof man hath no cause to complain of the punishment of his sins It 's brought in by way of objurgation Lam. 3.39 Wherefore doth a living man complain for the punishment of his sins He may complain of his sins not of his punishment Many Malefactors after sentence passed on them do justifie both Judge and Law 6. Men may seriously consider the nature of their sin what circumstances it is cloathed with what aggravations it admits what crimson and skarlet is in it what light love mercies means ingagements it is against What shall we do say these troubled souls We have sinned against the light of nature the Law of Moses our own consciences the love of God and Christ towards sinners in that we have crucified Christ a man approved of God whom we knew had done many miracles wonders and signes Acts 2.22 and deserve not death oh what shall we do our sins are so dreadful It 's in mens power to lay to heart what wrong an infinite blessed holy God hath by their sins what mercies they keep from them how greatly they defile them what miseries and mischiefs they bring upon them what a weight of wrath hangs over their heads for them They may consider what checks of conscience they have stifled what motions of the Spirit they have withstood what precious seasons of grace they have neglected and slighted what paines they have taken to satisfie a lust how dear it hath cost them how carelesse they have been of their soules what a separation their sins have made between God and them They may mind and meditate on it that mans life is short the pleasures of sin but for a season that there is absolute necessity of turning to God Except you repent you shall all perish That turning is acceptable to God else he would not call for it nor make such gracious promises to it as are in holy Writ 7. They may come to it to see no help in themselves or in any creature whatsoever What shall we do say these wounded men we cannot help our selves we have no playsters that will stick no medicines which will heal we are wounded in our Consciences and as our hands so theirs are too short to help us it s not in humane power to bind up our breaches What shall we do men may see themselves helpless that they are without strength shut up under sin guilt and unbelief children of wrath and in a lost condition the Law cursing them and sentencing them to suffer 8. They may arrive to a resolution of doing or suffering any thing to be saved What shall we do we are resolved if we may find mercy and live to do whatever shall be commanded to suffer whatever shall be imposed The pride of their spirits was broken their hearts become teachable and tractable and their resolutions high for any thing to be done or suffered so was it with the Jaylor Act. 16.30 when men are in storms at sea or
37.11 his hope perished Lam. 3.18 God hiding his face Satan shewing his teeth casting forth a floud and shooting in a peal of fiery darts Curse God and dye Thou art mine as sure as death as sure of damnation as I my self Then how doth a poor soul mourn I am forsaken and quite cast out of sight I am as a bottle in the smoak of hell like a broken vessel or fire-band reserved for hell as possible for this Venice-glass said that destressed Gentlewoman Mrs. Honywood not to be broken when it falls on the ground as for me to escape the damnation of hell God can do much saith he but doth he shew wonders among the dead Psal 88.10 Then pray he would but cannot hope he would but cannot believe he would but dare not fear he would not but must resolve he would to cast himself upon God but he sees his resolution set another way and he cannot he thinks change it therefore doth he not go about it To God he saith I am cast out of thy sight Psal 31.22 To Satan Vicisti Satana Hast thou found me O mine enemy to despair I yield but call not for quarter nor beg I mercy to affliction he saith I am in the belly of hell Jon. 2.2 the weeds and chains of hell wrap me about to Ministers and other friends he saith Stand away go not about to comfort me Esay 22.4 To promises and experience he saith in his haste All are Lyars Yet may the tide turn Gratia nec totaliter intermittitur nec finaliter amittitur Actus omittitur habitus non amittitur actio pervertitur fides non subvertitur concutitur non excutitur defluit fructus latet succus jus ad regnum amittunt demeritoriè non effective Prid. Effectus justificationis suspenditur at status justificati non dissolvitur Suff. Briâ— and the Sun of Righteousness arise after a long winter and continual night as in those remote Climates who sit in the region and shadow of death and come with healing under his wings and he may cry out Rejoyce with me I have found him whom my soul loveth the lost sheep is found by the good sheepherd the lost Saviour is found Luk. 2. the lost star seen againe Mat. 2. And the utterly despairing hopes of salvation are disappointed by a safe though hazardous coming to land Acts 27.20 and 44. For Gods election stands firm and his love is unchangeable and his gifts without repentance and the undertaking of Christ is to keep his to the end that none shall pluck them out of his hand and whom he gives himself for he presents them spotless and blameless before his Father Therefore are the Godly as firm and safe from utter falling away as Mount Sion from being removed or an house on a rock from being subverted Here follows an Use of Terror and speaks to four Sorts 2. Vse of Terror Hic videmus quanta sit Apostasiae atrocitas nihil ad eam hemicidia adulteria surta c. Par. in lo. 1. This Text is thunder and lightning against Apostates Awake you drowsie Professors There is no sin like Apostacy Adulteries Man-slaughter Theft Idolatries c. nothing to this No impossible written over them they have been renewed to repentance 1 Cor. 6.10 11. Mary Magdalens seven unclean spirits and Manasses ten or more not so bad as the unclean spirit going out and a return with an Ogdeas malorum spirituum as Irenaeus cals it with seven other spirits more besides it self Thou art in the high-way to perdition to the sin against the Holy Ghost Sins and judgements meet together in this sin The Cataracts of upper and neather springs all the windows of heaven and fountains of the great deep as in that great deluge Gen. 11. are broken up to drown thee in perdition Thy sins making way for more judgements and this judgement making way for more sins till between these two seas thy soul as that vessel Act. 27.41 is eternally shipwrackt If thou art not altogether past feeling crucifying the Son of God afresh and treading his Bloud and Covenant under foot I sound this Trumpet to warn thee or to deliver my own soul Remember whence thou art fallen and repent and do thy first works Rev. 2.5 Be watchful and strengthen what is ready to dye Rev. 3.2 Haste escape for thy life look not behind thee as was said to Lot or as Jonathan in another case 1 Sam. 20.38 Away make speed haste stay not 2. This speaks terror to Professors fallen or lying in scandalous sins you can't sin at so easie a rate as others you know your Masters will and do it not therefore shall be beaten with more strips You are as a City set on an hill Luk. 12.48 your fault can't be hid no more than an Eclipse of the Sun when the Moon or other Stars totally Ecclipsed no notice is taken of them 2 Sam. 12.14 1 Sam. 2.24 You make the enemies of Religion blasphem or deride godliness you make the Lords people to transgress your sins are more infectious then others your repentance had need be extraordinary not only for pardon which you haply may obtain but for the scandal which others may take which you can't possibly prevent 3. Terror to such as after conviction and engagements under affliction and distress after some prayers vowes and a begun or resolved reformation return to former courses as they after what they promised in their distress Jer. 34.15 16. Returned when delivered and started aside like a broken bow The new broom of affliction swept the house clean for the present but afterwards the unclean spirit returns and this washed Sowe is wallowing in the the myre again 4. Such as lapse and relapse into the same sin again as Pharaoh Jeroboam and those Antichristian brood Rev. 9.20 21. which repented not notwithstanding all judgements convictions confessions promises go from evil to worse from affliction to sin from sin to duty and from duty to sin repent and sin sin and repent Jer. 9.3 and from repenting of sin in distress go to repent of their repentance when delivered Pharaoh unsaith all he had said and saith his repentance backward as the door turneth and returneth on the hinges is sometimes shut by and by open again so these in no constant posture their goodness like a morning dew a little devotion in a morning for all companies till night comes then a little evening dew again Amphibia that live in both Elements Modo Ecclesias modo theatra replentes Aug. now you fee them at a Sermon anon at a Play-house as Solomons Harlot sacrificing in the morning prostituting her self to all filthiness at night or as Solomons drunken beast that hath had knocks and blows yet being besotted with his drink or company saith Prov. 7.14 â—5 Pro. 23.25 Esay 56.12 They hâ—ve stricken me and beaten me but I felt it not when I awake I shall seek it again or as Esays
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
Lords Day on which the Apostle enjoyneth the Corinthâ—ans to lay up something in store implying thereby that that is a very fit season not only to do such works of mercy which are then offered unto us but also to prepare for other times 4. Daies of Thanksgiving for some eminent mercy are another seasonable time of doing works of mercy The remembring of the poor at such times is expresly commanded in Scripture Deut. 16.14 Thou shalt rejoyce in thy heart thou and thy Son and thy Daughter and thy Man-servant and thy Maid-servant and the Levites the Stranger and the Fatherless and the Widdow Here the Stranger the Fatherless the Widdow are commanded to rejoyce on their daies of Feasting which presupposeth the rich mens sending portions of their good chear unto them which was the practice of the people of God as appeareth by that command of Nehemiah to the Jews on a day of Thanksgiving Go your way eat the fat and drink the sweet Neh. 8.10 and send portions unto them for whom nothing is prepared And their day of Thanksgiving from Hamans conspiracy is called a day of feasting Ester 9.22 and of sending portions one to another and gifts to the poor And what more seasonable time can there be for shewing mercy to the poor than when wee are blessing God for his manifold mercies vouchsafed unto us 5. Daies of fasting and prayer are another seasonable time of doing works of mercy For how can wee expect that God should shew mercy unto us in removing those Judgements which wee feel or in preventing those which wee fear if wee will not shew mercy to our poor Brethren who stand in need of our relief In the day of our fasting therefore let us at least give away to the poor so much as wee save by our fast For as Austin in one of his Sermons saith Then are our fasts acceptable to God Tum grata sunt Deo nostra jejunia si illi qui necessitate jejunant reficiantur a nobis Aug. Serm. de Temp. 64. if they which fast out of necessity because they want meat bee relieved by us Let this therefore be alwaies observed by us that the poor have the gain of our fasting and not our own purses VI. Our Alms must be given readily and speedily without any needless delay according to the counsel of the Wise-man Prov. 3.27 With-hold not good from them to whom it is due that is with-hold not any act of Charity from those who stand in need of thy help Say not unto thy Neighbour go and come again and to morrow I will give thee when thou hast it by thee Qui sic moratur neganti proximus est Seneca de benefic l. 2. cap. 5. Beneficia non sunt procrastinanda sed tempestivè danda ut magis prodesse possint Bis dat qui cito d'at hee that so delaieth his helping hand is next door to him that denieth And therefore as any occasion offers it self unto us let us speedily embrace the same as knowing that a speedy giver is a double benefactor and the swifter that a benefit cometh the sweeter it casts And contrariwise a benefit loseth its grace that sticketh to his fingers who is about to bestow it What then shall wee think of their charity who put off all to their death-beds never giving any thing considerable to the Poor till they can keep it no longer these though by their last will and testament they give somewhat to the Poor yet questionless it is against their wills for could they have kept it longer they would not have parted with it Ingratum est beneficium quod diu inter manus dantis haesit Senec. de Benef. I shall desire such seriously to consider these six things 1. That if all rich men should do thus the poor would soon bee starved for want of bread 2. That this practise of theirs is against the express command of God who requireth us to do good and to communicate out of our store while wee have time and opportunity Gal. 6.10 Matth. 5.16 3 That they have no assurance of the continuance of their wealth For as the wiseman speaketh Prov. 23.5 Alas Aquilinas Riches many times make themselves wings they fly away as an Eagle towards Heaven they have Eagles wings to fly from us And how many are there who have out-lived a fair estate If God in his displeasure blasts a mans substance it vanisheth away in a moment 4. Though their riches should continue with them even to their deaths yet they have no assurance that God will give them grace to bee liberal at their deaths who had never the goodness to bee charitable in their life-time 5. That they have no assurance that God will accept of their death-bed charity what St. Austin speaketh of death-bed repentance that it is seldome true and hearty The same may I say of death-bed charity it is seldome true and hearty but for the most part rotten and Hypocritical proceeding from ill grounds as vain-glory conceit of merit and the like 6. That they have no assurance of the true performance of their will that the poor shall bee the better for what is thereby given them For how many Exeoutours have proved most unfaithful to their trusts whereby many charitable gifts have been clean perverted And if friends bee so unfaithful to us in our life time how can wee but question their fidelity after our deaths Oh therefore that all whom the Lord hath blessed with an estate would in their life time become their own administrators making as one saith their own hands their Executors and their own eyes their Overseers For questionless that charity which is exercised in a mans life time is the best and most acceptable unto God VII Our Alms must bee bountiful and liberal giving out proportionably to what the Lord hath given unto us This is implied in that command of God to his people Deut. 15.11 Thou shalt open thine hand wide unto thy Brother to thy poor and to thy needy in the Land that is thou shalt give unto him bountifully and liberally And our Apostle here in the Text would have rich men charged to bee rich in good work 1 Tim. 6.18 Luke 12.48 even as God hath given them all things richly to enjoy For unto whomsoever much is given of him much shall bee required And therefore the same Apostle adviseth the Corinthians to give 1 Cor. 16.2 as God had prospered them To whom God hath given little of this worlds goods of them hee requireth but little but to whom hee hath given much of them hee requireth much Rich men therefore must not only give a portion of their wealth to the releife of others but also in some fit proportion to their estate Quest If any shall aske what is that portion or proportion of estate which rich men ought to set apart for Charitable uses Answ It is an hard matter to determine
they little think any such Legacies are left by Christ to them yet their ignorance shall not frustrate Christs Love nay though they will not for the present extend their hand of Faith to receive it yet God will and doth keep Mercy for Thousands untill they will receive it Exod. 34.7 II. The second Use is an Use of Exhortation 1. Put in thy Claim for Mercy for thy Claim will hold not according to thy sense knowledge or belief that thou hast an Interest but according to the Truth of thine Interest Suppose thou shouldest promise to give to every one of thy children such a gift if they were good children Suppose one of your children who had obeyed your commands and had been very inquisitive to know your will I say suppose such a child should sit weeping because he thought he had not obeyed your commands and because he thought you were angry with him and upon that account would not come for your promised gift would you not therefore give it him nay would you not only be pleased with his obedience but that he took so to heart your supposed anger So O poor Soul that sittest weeping with thine eyes full of tears and thine heart ful of sorrow under the sense of Gods supposed displeasure shall not God wipe all tears from thine eyes and give thee the Promises he hath made to thee though thou through the sense of thine unworthinesse doest not believe thou hast any Interest in them 2. The second advice is that thou shouldest endeavour to obtain the Graces to which the Promises are made viz. Fear and Love of God and uprightnesse of heart c. whilst others are examining and going from Minister to Minister to know whether they have those Graces be thou getting of them For 1. Thou shalt be sure to get an interest in the Promises for they are made to such as have the Graces not to those that know that they have those Graces and if thou hast a Title thou shalt have possession 2. By getting greater degrees of Graces the trouble of examination will be needlesse it will save thee that labour whereas otherwise thou wilt perpetually be put to examination As for instance Thou findest a spark of fire and coverest it up again and lettest it lye wet to morrow thou wilt be as far to seek and wilt as hardly find the spark and know whether there be any fire to morrow as to day Another knowing where to have fire close by knows she can as soon fetch it from her neighbour as find it on her own hearth if there be but a spark or two she therefore fetches some and blows up into a flame and she layes on fewel to keep in the fire So thou knowest where thou mayest have Gods Love viz. from God who is near unto them that call upon him they know they may have it sooner by Prayer then find it by examination this they blow into a flame and as when the fire flames we may be sure there is fire without poring to find it So when thy Graces are in an eminent degree they are so apparent that one that hath but half an eye may see them 3. By getting the Conditions to which the Promise is made thou shalt often get what is better then the Promise it self for the Promise is often Temporal when the Condition is Spiritual III. Study much or rather Meditate much upon these great Gospel Mysteries of Christs Satisfaction of Christs Interest in the Fathers Love and of the Fathers delight to honour the Son by giving mercies and pardoning sinners for his sake Know that thou greatly dishonourest Christ when thou goest timerously to God for any Mercy in his Name and it greatly argues thine infidelity Suppose thy friend that was bound with thee for some great sum of money and he hearing there were Sergeants to arrest thee should put himself into their hands to sâ—ve thee from prison and he should be carried to prison and pay the debt and send thee word that he had paid the debt every farthing if thou shouldest notwithstanding be afraid to see thy Creditor or stirr abroad would it not argue that thou believedst not thy friend had paid the debt IV. Go then with Confidence to God in the Name of Christ since Christ hath bid thee or else thou hast strange thoughts of Christ Suppose a friend of yours should bid you go to such a great man for such a Courtesie and should tell thee that he had spoken to him in thy behalf and bid thee not fear for he could have any thing of him that he spoke to him for and should bid thee go to him in his Name and tell him he sent thee if thou shouldest stand considering what to do and shouldest fear that for all thy friend professed he had so great an Interest in that great man you should not find it so when you came to him would not this show that you feared your friend boasted of more Interest then he had Christ hath plainly bid us go to the Father in his Name from him and that we shall have any thing whatsoever if we doubt whether when we go to the Father in his Name we shall obtain doth it not plainly argue our low thoughts of Christs Interest in the Fathers Love and that Christ hath higher thoughts of his Interest in his Fathers Love then indeed he hath The sense of thine own unworthinesse should by no means hinder thee except thou wentest to God in thine own Name for the Question in this case is not how God loves thee but how God loves Christ Thou hast thoughts high enough of Gods Love to Christ if thou knowest that God loves Christ more then he hates any sinner in the World Thy thoughts are not high enough of Christs Love to thee if thou thinkest Christ will deny thee any thing nor hast thou worthy thoughts of Gods Love to Christ if thou thinkest God will deny Christ any thing or any one that comes to him in his Name whom he bid so to do for in so doing he doth not so properly deny thee as Christ Of the cause of Inward Trouble and how a Christian should behave himself when Inward and Outward Troubles meet Gen. 42. v. 21 22. 21. And they said one to another yea but verily we are guilty concerning our Brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distresse come upon us 22. And Reuben answered them saying Spake I not to you saying sin not against the child and you would not hear therefore behold also his bloud is required IN this Chapter we have the description of our Fathers the Patriarchs their first journey into Egypt for Corn to relieve their Famine in Canaan Herein is considerable 1. Their entertainment there it was harsh with much trouble more danger the great Lord Treasurer of Egypt would not know them but treats them roughly v. 7. takes
the inward and outward man before they come Now secondly what shall they do that are already under them Negative Do not go about to settle thy mind by diversion or turning Direct 1 thy thoughts another way nor think that time will wear off this trouble for this will but encrease thy disquiet in it self or in the causes of it and wear off the sense of thy condition which is occasional and preparative to thy well-grounded peace and settlement 2. Design not a little ease the sore that is but skin'd over will break out again and be more dangerous put in therefore for a cure and that not partial but through Positively take this course upon the sense of thy condition and the Direct 2 actual knowledge of the fundamental matters of the Covenant of grace First and immediately come at least look unto Christ for faith and then by faith looking to him as the Author of Faith believe i. e. consent with all thy heart to receive him and rest upon him on the terms of the Gospel to be saved by him only in his own way at his own rate this is the course David Jonah the Church in the places aforenamed took this is the course the Lord prescribes Isa 50. ult Who. c. Let this child of light and such thou art if thou takest this course Fearest to sin against God and hearkenest to this word I now speak sitting in darkness and seeing no light there is the depth of trouble of mind trust in the name of the Lord and stay himself upon his God His name is the Lord God gracious c. Emanuel a Saviour Exod. 33.19 spreading his arms all the day long any time before the night of Death close thy eyes and Christs bowels even to the disobedient and will in no wise cast out or lose any that come unto him upon all his own terms Thou dear troubled heart how wilt thou heal and settle thy self what wilt thou do Wilt thou first make satisfaction by thy mourning humiliation reformation purpose of amendment and so commend and ingratiate thy self to Christ Thou nestlest upon a false bottom and thy heart deceives thee sound rest and peace is not to be had this way if it be thy first principal or only way On the other hand are you willing to let Christ let you into heaven and not lead you his own way i. e. under his Government in all things then you run away from Christ and cannot be saved by him as such But dost thou freely and willingly consent upon the sense of thy lost condition to take Christ for all purposes for Grace and Glory Thou art welcome to him and let this be thy rest in coming to him burdened and weary willing to take his yoke upon thee Mat. 11.28 He saves thee to the utmost only upon coming Let this be satisfaction and settlement in thy trouble from whatever cause it comes Oh! how clear is this way according to the contents of the Covenant of Grace which is thus Christ stands alwaies ready to receive any that is willing to come to him upon his terms and will never cast them off Object Oh but if he were my God and my Christ I would come to him and believe in him Sol. Your coming thus to him upon his own terms makes him yours gives the interest and shall give the true rest Object Oh! but I have long stood out against his invitations and rejected his importunities Christ hath called graciously and I have heard His Spirit hath knockt and my Conscience hath pressed me to believe and come and yet I have stood out and now I may expect he will throw me away with indignation I have denied mercy so many times and mercy will surely now deny me and here comes in thy trouble Sol. No he will not in any wise cast thee out if thou art willing to come He knew that all that belong to his grace till they are effectually called and quickened and drawn to close with mercy in the offer will serve him thus and therefore he waits still and still till they can be gotten to be willing to accept and close with him and then for certain he closeth with them Object Oh! but I have made my address and seemed to come to him and have made profession and been taken for a Believer many years but I have falsified with him I am a studied hypocrite and have compassed God with lies Surely then there is no mercy for me Sol. All this ariseth from thy ignorance of the Tenour of the Covenant of Grace which calls thee to believe upon the sense of this also Suppose all this though these sad workings of thy doubts and troubles are no bad signs being but part of thy Combat yield all against thy self if there be no other way and it may be there is no better way in this juncture yet now be willing on Gospel terms and it is done and thou mayst be at rest as if all thy former work had been true and it may be it was true but however one or the other thy way is immediately to come and that shall be cleared up afterward and if thou hast doubled with God thou wilt the rather be afraid to do so still Object Oh! but now come This would be only self and slavish fear my necessity compels me now I can make no other shift There is no ingenuity in such a faith as I am like to put forth in this my extremity Sol. Thou must yet bewilling c. and all is well The occasion of believing alwaies extremity and necessity for none ever came to Christ as long as they could make any shift without him but the cause if thou comest is the mighty power of God to make thee unfainedly willing upon all the terms thou art no less acceptable to God because thou art constrained by Grace upon the pinch of thy necessiâ—y to come Rom. 11.32 Hos 5. ult God puts thee to this pinch that he might hear of thee in that latter place it is as if God had said Well I have called again again and used variety of means with this people but all in vain I will take anoâ—her course I will leave them go to my place hide my self that trouble and horrour and anguish shall take hold on them and what then Shall it be unseasonable and too lâ—te to come No then they will and shall seek me early see how welcome a sinner is in this case to Christ The Prodigal he runs his course spends all in riot and luxury and was reduced to utter extremity and then he bethinks himself of coming home I will go there be many mansions in my Fathers house and I perish for want of bread being upon this knowledge of his Fathers fulness drawn Luk. 15. and upon sense of his own lostness driven he comes And what salutation do you think his Father might give him What are you come indeed In good time
hath answer'd such Prayers for this is a sign he accepts thee in Christ Many blessings come in unasked for and unlooked for yet these require thankfulnesse But when the Lord is inquired of for the things we have and doth grant them to us this is a blessing upon his own institution and a seal to his promise hear David Psa 66.16 17. Come near saith he and I will tell you what he hath done for my Soul I cryed to the Lord and he was extolled with my tongue as if he had said this was a signal favour for the Lord to graunt what I petitioned him for and therefore deserves a special acknowledgement For this Hanna calls her son Samuel i. e. asked of God 1 Sam. 1.20 Gen. 29.33 and Leah calleth her second son Simeon i. e. hearing because God heard her Prayer for him And Rachel called her son Nepthali i. e. wrestling Gen. 39.8 because she wrestled for him now as Samuels should be Lemuels i. e. dedicated to God so all our mercies we get by Prayer should be the more solemnly dedicated to the Lord by thanksgiving and such a frame of a thankful heart is a spiritual frame V. When any of Gods dealings do either draw us or drive us nearer to God this is a special mercy When we consider that well we cannot but be greatly affected with it and will be accordingly thankful for the mercy or the dispensation is thereby the more merciful mercies are drawing cords afflictions are whipcords to drive us by both we are brought nearer to God thank him If the chief Shepherd hunt us together and keep us from stragling and bring us under command this is a mercy to Christs sheep If the Lord hedg up our wayes with thorns that we cannot find our lovers Hos 2.6 vers 8 9. this is a mercy And if the Lord recover his mercies from us that in the want of them we may know he was the Founder and Fountain of them this is a mercy When Absolom burnt Joab's corn it was to make Joab who before that kept off come to him Amos 4 6 to v. 12. So all the angry dispensations of God towards his children are that they return to him That storm that sinks and splits some ships drives others faster into the Haven So do the troubles of this World make a true Christians voiage toward Heaven the speedier VI. That Soul that is truely and spiritually thankful will so order his whole conversation that God may have the glory of it This the Psalmist who was well skild in this Art seems to point at often Who so offereth praise glorifieth me Psal 50.23 and to him that ordereth his conversation aright will I shew the Salvation of God We cannot better glorifie God than by a well-ordered conversation this is in every thing to give thanks indeed So likewise in praise the Lord Psa 106.1 2 3. Hallelujah O give thanks to the Lord for he is good for his mercy endureth for ever There is 1. The Doxology 2. Invitation 3. The Reason that we should and why we should give thanks alwaies But who can utter the mighty acts of the Lord who can shew forth all his praise i. e. it is impossible for any man in the world to do this great duty aright and as he should Blessed are they that keep judgment that do righteousness at all times As if he had said This indeed is a vast duty but yet he makes the best essay towards it that sets himself constantly to serve God and keep his Commandments Now this no man can do neither perfectly but only by the merits and in the strength of Christ he making it the desire of his soul to serve the Lord it is accepted though endeavours fall short and therefore is pronounced blessed James 1.25 For to be a doer of the work by Evangelical obedience makes him blessed in his deed labour then to bless the Lord not only in words but in deed and you shall be blessed VII If we would offer thanks to the Lord acceptably Let us do it in the name of the Lord Jesus Thus are we directed by the Spirit of God Ephes 5.20 Per eundem est decursus beneficiorum recursus Rev. 8.3 4. Heb. 13.15 1. Because all mercy comes to us by him 2. Because nothing is accepted but in him 3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar with much incense By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Alluding to that of the Prophet Hos 14.2 who calls it The calves of our lips that through Christs propitiatory Sacrifice our Eucharistical Sacrifices are accepted and that we must offer these under the Gospel continually jugiter Juge sacrificium Alluding to the dayly Sacrifice now this must needs sanctifie our service because the Altar sanctifies the Gift and therefore mention is made of a golden Altar in this case Is it the Will of God in Christ Jesus that in every thing we give thanks Use Then this serves to condemn the horrid ingratitude of Christians 1. Those that in nothing will give thanks at no time for no mercy these are swine that devour all that drops from the Tree of Gods bounty and never look up whence it cometh These are worse than the Oxe and Ass that know their Owners and Masters cribs Isa 1. Per rarò grati homines reperiuntur Cicero These are meer Heathens who though they profess they know God yet do not glorifie him as God nor are thankeful These are like Buckets that run greedily down into the Well when they are empty with open mouth but when they be ful they turn their hinder part upon the Well that filled them Thus do unthankful men call greedily for mercies and when God hath filled them they turn the back and not the face 2. Another kind of unthankful men is that sort who having received mercies from God arrogate the honour of them to themselves Let Papists and Pelagians old and new who attribute more to free will than to grace which the one makes the root of merits the other gives the casting of the scale in mans conversion to it let these see how by such Principles they can acquit themselves from the crime of Sacrilegious ingratitude for they rob God of his glory and then let them hear not me but Saint Austine thundring against them O Lord Soliloq cap. 15. Qui de bono suo ô Domine gloriam sibi quaerit non tibi hic sur est latro similis diabolo c. Hab. 1.15 16. Dan. 4.30 he that assumes the glory of any good he hath to himself and ascribes it not to thee that man is a thief and a robber and like the devil who
Vowes art thou under any or no I am perswaded now thou canst not deny it methinks I could believe I heard thee say such a Feaver such an Ague the small Pox a Surfet the Pestilence or some such disease made me Vow to be another man to destroy sinne to exercise grace to love God to hate lust to be holy and heavenly Now thou seest thy bond where is thy payment of thy debt Oh how few do well keep any how much fewer do well keep their sick-bed Vowes as if these Vowes were as sickly as their makers and doomed to as short a life as the sick Votary thought he had been doomed to Reader thy conscience tels thee what thou canst answer or what thou must confesse in this matter and upon thy consciences answer I have advice for thee if thou art conscious 1. Of totall neglect go speedily on thy knees blesse infinite patience humble thy self before infinite grace get out thy pardon and whilst God saith by me by these lines defer not to pay be thou honest to thy word thankfull to thy God advantageous to Religion and an example of reformation lest next sicknesse be thy death and thy Vowes be thy sinne which shut out thy hopes of praying and speeding God delights not to answer such fools thou maist find Motives enough to hasten thee to this duty from Eccl. 5.2 4 5 6. which I commend to thy thoughts with these Quaeries 1. Is not God in Heaven and thou on earth 2. And Is not thy Vow made to this great God 3. And Is not this Vow thy voluntary debt And 4. Doth God require present payment Or indeed 5. Wilt thou worse thy condition by Vowing Or 6. Wilt thou provoke Gods anger and displeasure 7. Dar'st thou venture on threatned destruction These are Solomon's Motives to a punctuall and present payment of Vowes I offer them to awake thee from neglect of thy Vowes Or Secondly Hast thou Vowed and performed in part but not fully hast thou done somewhat but not all of that thou hast promised and Vowed I advise 1. See what hindred wast thou rash in promising more than thou couldst do is this the reason thou didest not all because some of it was out of thy power thou must be humbled for thy rash Vow and if ever it come within thy power do it 2. See whether thy sloth and negligence did not hinder when thou mightest have performed but now it is out of thy power and thou canst not this is a high breach of thy Vowes and I know no way for thee but due and seasonable repentance and confessing that God may pardon thee and be thou better in what thou canst since thou canst not be so good in this thou shouldest 3. See whether it continue yet in thy power to do though as yet thou hast not done it and if so be affected with the sight of thy unthankfullnesse but remove this sinne by performing thy Vowes for God will not release the promise nor cancell the Bond untill the debt be paid by him who hath power in his hand and may do it But What if it were in my power when I Vowed Dub. but since that time providence hath put it out of my power I was rich when I Vowed to relieve the poore but when I was recovered God suffered me to be spoiled as Job was what shall I do then 1. Thy Vow well composed engaged thee so far as it was in thy power Sol. 1 Remember a well-advised Vow hath this expresse condition or this implyed so far and so long as it is in my power to do untill I have done all The tenth of all I have of all that God shall give me saith Jacob I will give to God now if the Lord exercise his bounty to Jacob Jacob is ingaged then he hath power and can do it if God make Jacob poore the limitation his Vow implyed in it doth quit him Secondly So far as God puts it out of thy power so far he releaseth Sol. 2 thee from the debt When God by his providence overruling all doth disable thee to the payment then he dischargeth thee from the bond this is Gods reall discharge and cancelling of the Obligation Are well composed Vowes such promoters of Religion and are Vse 3 they to be made so warily and do they bind so strictly Then be sure to wait untill God give you just and fit seasons for Vowing be not over-hasty to Vow it is an inconsiderace and foolish haste of Christians to make more occasions of Vowing than God doth make for them Make your Vowes and spare not so often as God bids you but do not do it oftner you would wonder I should disswade from Vowing often when you have such constant mercies and wonder well you might if God did expect your extraordinary bond and security for every ordinary mercy but he requires it not he is content with ordinary security of gratitude for ordinary mercies when he cals for extraordinary security and acknowledgment by giving extraordinary mercies then give it and do it 1. Chearfully enter such bonds willingly 2. Pay the bond punctually at its time 3. Pay it fully in the whole of it so do it that you may say I will chearfully and of choise so do it that you may call it a paying punctually and fully And this will be accounted a rendring to the Lord and a reall promoting of Religion by setting forth our debt and the Lords goodnesse to which we are endebted Fear not to give thy God double security when he requires it Fail not to pay readily and fully when pay day comes for the Lord doth expect and command thee so to do and if thou do willfully make default he will lay folly to thy charge and take the forfeiture of thy bond and make thee know it too some way or other to thy grief and trouble keep out so long or get out of such debts so soon as thou canst Pay the Lord thy Vowes How are we compleat in Christ COL 3. last clause of ver 11. But Christ is all and in all THe great concernment of lost creatures is above all things to mind salvation this is the one thing needfull Luk. 10.42 Act. 16.30 this should be the great enquiry and in the neglect of this all our other endeavours are no better than laborious trifles The great danger which even they are in who seriously mind salvation is least they build upon some sandy foundation seeking Heaven in those wayes which lead not thither The great design of Satan is either to detain poor undone creatures in a totall neglect of salvation or to deceive them in the way and means thereof 't is therefore the great care of the Apostle as in other Scriptures so in this not only to undeceive the world as to those mistakes which prevailed then but to point out the right the proper the onely sure way of salvation viz. through Christ whom he here declares