to perform Vowes well made discovers things ill carried to the prejudice of Religion it makes way for future furtherance of Religion Dub. But it is like you will enquire May a Christian vow the repairing of such defects are they not more than can be discerned more than can be prevented should he vow this would he not ensnare himself and break his vowes Sol. To this I answer briefly That no man in the world may engage himself by vow to live for future without any defects such perfection is onely in Heaven here it is not attainable But a Christian may engage by vow to be carefull and to do his best diligence to prevent as many as he can He may vow that so farre as Grace shall enable him he will endeavour to live with fewer faults But a vow of full perfection can never be a well composed vow nor ever be performed 3. Vowes engage against a particular sin Thirdly Well composed vowes do promote Religion in the heart and life of a Christian in that it strongly and unalterably engageth the Christian against some one or other particular sinne which would more easily prevail if the reverence or care of so sacred an engagement did not set the Christian against that sinne Sometime we should sin by taking too little notice of great providences or by setting them at too low rate or by soon forgetting them or by waxing proud and insolent under them Now such sins provoke God weaken Religions interesse in the heart and diminish its fruit in the life Now when vowes prevent such sinnes they do as much promote Religion as preventing Physick promotes the health of the body of such a nature was Job's covenant with his eyes which shut the windowes of his soul and kept out sinne by preventing its entrance at the out doors I have made a covenant with my eyes Job 31.1 Away then with all alluring beauties I cannot gaze on them for I cannot be false to my vow and covenant Every Vow is for more strict and exact approbation of our selves in either universall or particular either in a perpetuall or temporarary observance and serving the Lord Now that promotes Religion which thus exactly and strictly binds the soul to approve it self to God Sinne and Religion have two concernmenâ—s as contrary to each other as the Rebell and the Law of his Soveraigne and as he promotes the interesse of his Soveraigne who doth strictly bind himself to oppose any Rebell so he promotes Religion who by vow binds himself strictly to oppose any one sinne whatever If Noah vowed after his miscarrigge against drinking any considerable quantity of w ne that he might prevent that sinne this vow strengthened the interesse of his hoâ—y sobriety and the inâ—erâ—sse of Religion too so farre as sobriety promotes our fitnesse and greater aptnesse to Religious works But I shall be here asked Dub. May a man vow against any one particular sinne and bind himself by so great a bond against the committing of it The ground of the doubt is because none so stands but he may fall and it is not in our power to keep our selves from any sinne To this then I answer Sol. That it would be rash and inconsiderate to vow absolutely and peremptorily that thou wilt never act such or such a sinne But thus thou mayest justifiably vow 1. That than wilt endeavour and with thy best diligence labour to prevent this or that sinne thou mayest vow to set a guard upon thy soul but thou mayest not vow the successe of this guard the endeavour is thy duty and that thou mayest vow the successe is Gods gift and that thou must pray for And let weak Christians take notice oâ— this lest they ensnare themselvâ—s by vowing what is not in their power 2. If thou wilt vow so thou must do it still with dependence on the Lord for power to performe through grace thou wilt not sinne thus or thus may be thy vow 3. If thou wilt so vow then take my advice with thee 1. Let it be onely against great sins and such as are committed with deliberation these are seen before committed and so are more easily resisted 2. Let it reach no farther then sincere endeavour agâ—inst them And 3. Be sure to do your utmost and then though the sinne may be too strong for you yet are you not false to your vow But next 4. Vowes encrease our care of particular duty Fourthly Well composed vowes do much promote Religion in the heart and life of a Christian insomuch as they engage the Christian to a more intent care of some particular duty and Grace to be more than ordinarily attended and exercised A vow binds the votary to a more than ordinary care of duty and to a more than ordinary diligence in the exercise of grace now where such a vow is so well composed that the duty may be more than ordinarily well performed and the grace may be more than usually hath been exercised there such a vow doth as much promote Religion as its care doth exceed our ordinary care Who bestows most on a duty or on the constant exercise of a grace doth do most to the promoting of Religion and I am sure who so doth advisedly and duely vow and doth punctually and duely perform his vow is the man whose care is greatest in that duty and grace which his vow and the particular occasion of it did commend to his thoughts Dub. But may we vow to perform a duty or exercise a grace Can we say 't is in our power Sol. To this in one word Vow so farre as it is and shall be in your power and you may warrantably and acceptably do it before God the performance of duty and exercise of grace are debts we owe to God and we may bind our selves doubly to pay them so farre as our stock will reach and without this limitation every vow is rash and ill composed 5. Vowes c. by observing and improving providences Fifthly Well composed Vowes do much promote Religion in that they engage us to a more diligent observing of Providences and to a due improving them to the best advantage of grace When thou hast vowed thou hast sâ—aled on thy part if God doe answer thy hope by his providence he performs the condition on his part and now it must be thy care to observe Gods providence and to improve it so Jacob vowed then observeth how God will perform with him and afterwards makes the improvement Now providence answering the expectation of one who voweth hath in it 1. Remarkable power and faithfullnesse to be the ground of faith this was seen in that Providence which gave Jephthah that victory which was his hope and expectation when he vowed 2. Eminent goodnesse and tendernesse to be the loadstone and attractive of love so in that Providence which brought David to the possession of his hopes and David thought so when he
if he had said Go lead on my God behold I follow as neer as close as I can è vestigiò I would not leave any distance but pursue thy footsteps step by step leaning upon thine everlasting arms that are underneath me and following thy maunduction Lot had almost perisht in Sodom for lingring when his God hastned him away Gen. 19.16 But Sampson till then invincible awoke too late from the bosome of his Delilah when the Philistines had shaved his seven locks And he thought to go out and shake off their cords wherewith they bound him as at other times but the Lord was departed from him and they took him and put out both his eyes Judg. 16.20 21. A Christâ—an is more then a man when he acts in concurrence with his God â—sal 27.1 The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid But if he resists the holy Ghost he doth not only grieve him but will if he go on resisting quench him and then he is all alone becomes heir to the curse of Reuben Gen. 49.3 4. he who was a while since the excellency of dignity the excellency of power is now weak as water and cannot excell The proverb tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a great deale of Time in a little opportunity It is good striking while the Iron is hot and lanching out whilst wind and tide serve Open all thy Sailes to every breath and gale of Gods good spirit Welcome every suggestion reverence every dictate cherish every illapse of this blessed Moniâ—or let every inspiration find thee as the Seal doth the Waxe or the spark the tinder and then as the Spouse tels her beloved or ever thou art aware thy Soul will make thee as the Charet of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a free and willing people Aminadab Step into the pool when the Angel stirs the water John 5.4 Keep touch with the motions of the spirit and all is well But if these three Rules are too generall and remote I shall now lay down some more particular and exact directions for checking the beginnings of sinne and these are of two sorts as Physitians have their Prophylactiques and their Therapeutiques Some for prevention of the fit and paroxysme others for the cure and removall when the symptomes of it are upon thee 1 Before the Paroxisme cometh prepare and antidote thy Soul against these lusts of the flesh by observing these advices Rule 1 The first is that noble counsell of Eliphaz to Job cap. 22. vers 21. Acquaint thy selfe now with God and be at peace Get thy heart fixed where thy treasure is have thy conversation in heaven and thy fellowship with the father and with his sonne Jesus Christ Flee to thy God to hide thee He that dwelleth in the secret place of the most high shall abide under the shadow of the Aâ—mighty Surely he shall deliver thee from the snare of the fowler He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Psal 91.1 3 4. Arise with thine arisen Lord and seek the things that are above Set thine affections there where Christ sits at the right hand of God If the Soul is not where it animates but where it loves awaken thinâ— and kindle it into holy passionate Extasies of love that thou mayest live in heaven all day long and which is the priviledge of the upright Psal 140 13. dwell in the presence of that God whom thy soul delighteth in The Tempter cannot reach thee there Be much in converse with God and the Devil will have litttle converse with thee or if he have it will be to little purpose How was the Majesty of King Ahasuenus incensed at that affront of Haman when he threw himself upon Queen Esters bed what will he force the Queen in our presence Esth 7.8 Keep but in the presence of thy Lord thy King thy Husband and the Ravisher will not offer to force thee there or if he do it wil be but in vain How secure is that Soul that lives under the deep and warme and constant sense of Gods being it's all in all What a munition of rocks is this against all assaults and incursions of the Tempter They are our tame and common Poultry whose wings sweep the ground as they flie and raise a dust but the generous Eagle soon mounts above this smoaky lower Region of the Aire till she makes the clouds a pillow for her head Put on Christian thy Eagles wings which are the same with those Doves wings which David pray's for Psal 55.6 and flee away that thou maist be at rest They that wait on the Lord shall renew their strength they shall mount up with wings as Eagles c. Isa 40.31 When the soul is once but upon the wing heaven-ward O how easily then doth it soare away above this region of smoak and dust above this Atmosphaene of earnality and fleshly lustings into the pure free Aethereal aire the blessed serenity and rest of Gods life and kingdome which is righteousnesse and peace and joy in the holy Ghost Rom. 14.17 it is cold iron that shews its rusty scales they disappear when it is red hot Get but thine heart on fire heaven-ward be but ascending thither Eliah like in a flaming Chariot of holy longings and paintings after God and the lustings of the flesh shall no more appear to deform thy beauty then the rust of iron appears when the metal is Candent i. e. all over of a light and glowing ardour The Rule then is Be sick of love to thy dear Master and Lord and thou shalt not be sick of sin Stir up spiritual and holy lustings in thy soul after the love and favour the grace and image of thy God and thou shalt not fulfill the lustings of the flesh Study throughly the unchangeable natures the eternal laws and differences of moral good and evill To open this There are some things of a middle and indifferent nature neither good nor evill in themselves But if God commands or forbids any of these they are then good or evill indeed but only because or whilest he doth so The Ceremonial Law of the Old Testament stood in these things and is now abolished by the same Divine authority which enacted it And it is now the glory of Christian Religion that excepting the two Sacraments and a very few other positive institutions for great and weighty causes reserved the Evangelical Law of the New Testament consists of such preceps as carry their own Credentiall letters and are built upon morall grounds of everlasting equity and righteousnesse Wherefore the Romanists deserve very ill of Christian Religion nor are the Lutheran Churches to be excused who of their owne heads impose so many indifferent things now in the service of God under the Gospel and that for no
of means directed by God is a hopeful sign of mercy intended where God chuseth to the end he ordains to the means He hath chosen us to be holy that we might be glorious Ephes 1.4 11. However God deal with you in that particular request yet be sure your care and pains will not lose a signal reward your prayers shall return into your own bosome and I tell thee God watcheth over such a family in a way of mercy and peace His eye of grace is toward thee his holy hand will uphold thee his heart will bless thee Unto his good pleasure commit thy self and wait the successe go on and prosper thou blessed of the Lord. What are the Characters of a Souls sincere Love to Christ and how may that love to him be kindled and inflamed EPHESIANS 6.24 Grace bee with all Them that love our Lord Jesus Christ in sincerity THese words may well be treated on without much Preface Rom. 16.24 1. Cor. 16.23 24. 2 Ep. 13.14 Gal. 6.18 there being nothing in them which speaks any dependance upon or connexion with any thing that went before Some form of Benediction we finde used by this Great Apostle at the conclusion of every Epistle and accordingly having driven his excellent design in this to the Church of Ephesus to a full period or issue hee first makes an affectionate address to God and to the Mediator in their behalf v. 23. Grace be to the Brethren and love with Faith from God the Father and the Lord Jesus Christ and then leaves his Apostolical Benediction upon them v. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Or The blessing of the Eternal God be upon all the sincere-hearted Christians amongst you for so I look upon the latter words of the verse as a Periphrasis of all real Christians Love to Christ being as essential to the Christian as the Rational Soul is to the man The only difficulty in the words that will require our stay is to inquire what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sincerity some refer it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace mentioned at the beginning of the verse as if it had been read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Incorruption or to bring them to eternal life or until they come to a state of Immortality So many of the Antients and of the Modern Interpreters Beza Tremellâ—us and others Others read it in Conjunction with the love of the Lord Jesus Christ making it a qualification or a discriminating note of that love which is sound real and sincere from that which is but pretended counterfeit and easie to bee corrupted by every difficulty and temptation And accordingly they translate some in incorruptione others absque a third sort amare non vitiato nec culpato All to the same sense with our English Translation In Sincerity There are others who consider this phrase apart by it self some explaining it by purity of heart and conversation others as denoting thereby the duration of love tam prosperis quam adversis or both in good and bad times Piscator makes it a distinct branch of the Apostles Prayer as if hee had said Grace bee with all them c. and life eternal Taking no notice of the Preposition that is added and varies the Construction 'T is the conjecture of a Learned Divine That the Apostle in adding this clause hath some reflection on the Gnosticks who had mingled themselves with the Christians of Ephesus And were whatever they pretended neither pure in their love to Christ having mixed his Doctrine with abominable corruptions nor yet sincere and lasting therein being ready upon every blast of persecution that did arise to deny him and Apostatize from him I shall for the present with Musculus leave the matter indifferent not only which of the two first but of all the other fore-mentioned Opinions is fixed upon finding no cause so far as concerns my present purpose to be peremptory in either The Apostle doubtless meaning none else by lovers of Christ but such whose hearts were sincerely and intirely affected to him whether hee intended to characterize them any further by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no which I presume 1 Cor. 16.22 Joh. 14.15 23. 21.15 17. 1 Pet. 1.8 might easily be manifested from other parallel places where this grace is mentioned and understood properly having no additional qualification made thereto and from the design of the words themselves for certainly he would not so solemnly have intitled the rotten-hearted Hypocrites that did only pretend love to Christ unto the Benediction of the great and blessed God And if that stand good wee have enough for our purpose and more need not bee contended for Let this suffice then for their meaning The subject matter of them whether you look to the first clause or the last is very Noble and might well deserve a large consideration but I am confined to this single use of them which is to make them the Foundation of these two cases of Conscience What are the genuine Characters of a Souls sincere love to Christ And how may that love to him bee kindled and inflamed And there are but two or three things that I desire to suggest and then wee shall immediately begin to treat upon them in their order 1. Let it be considered that there is a vast difference between these cases and such others as do refer only to lower duties When we inquire after the sincerity of our love to Christ. It 's all one as if we were upon the search whether we are Christians yea or not And whether consequently our portion doth lye in the Divine Promises or Threatnings And what is our immediate duty that all other set aside we must attend unto And again when wee seek for directions to help us unto the love of Christ our inquiry is not how wee may order this or that inferiour action but how wee may attain to saving Religion and Christianity How wee may escape the great damning sin of the world and intitle our selves to the love of God and Christ and to all the rare priviledges which belong to the Communion of Saints In a word to the Grace of God here and to Eternal Life hereafter See 1 Cor. 2.9 James 1.12 2.5 John 14.21.23 2. Let it be considered that it is not the distinct resolution of these cases that will be of final advantage to any person unless there be added to the former an impartial soul-searching examination of themselves and to the latter as the case shall require a conscientious practice The resolutions given to cases of conscience about the right performance of duties being nothing else but the bare providing the food or physick And again the discoveries of mens states thereby being but the presenting looking-glasses to them neither of which are effectual or do any good but to such as faithfully use them 3. Let mee humbly minde you that the
secure as to their state and of a supine sleepy carelesse spirit such are ever in a most unsafe sinfull condition nigh to cursing and on the very brink of ruine and utter destruction How must we make Religion our businesse LUKE 2.49 Wist ye not that I must be about my Fathers businesse THese are the words of our Lord Jesus whose lips dropped as an honycomb the occasion was this Christ having the spirit of wisdom and sanctity powred on him without measure being but twelve years old goes to the Temple and fell a disputing with the Doctors ver 46. where should Learning blossom but upon that Tree which did bear severall sorts of fruit Col. 2.9 Who could better interpret secrets than he who lay in his Fathers bosom all that heard him were astonished at his understanding ver 47. in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were out of themselves with admiration Vsque ad stuporem perculsi Budaeus well might they admire that he who never had been at the University should be able to silence the great Rabbies Joh. 7.15 How knoweth this man letters having never learned while they were wondring his Mother who was now come to seek him Minime objurgans sed rem fidentèr modestè quaerens Brugensis propounds this Question Son why hast thou thus dealt with us ver 48. that is why hast thou put us to all this labour in seeking thee in the words of the Text Christ makes a rationall and religious reply Wist ye not that I must be about my Fathers businesse in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of my Father As if Christ had said I must be doing the work which my Father in Heaven hath set me about for this received I my mission and unction Joh. 9.4 that I might doe the will of him that sent me what am I in the world for but to promote his glory propagate his truth and be as a load-Star to draw souls to Heaven Wist ye not that I must be about my Fathers businesse From this example of our blessed Saviour in making his Fathers work his businesse we learn this great Truth That it is the duty of every Christian to make Religion his businesse Doctr. Religion is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing by the bye proper only for spare hours but it must be the grand businesse of our lives Saint Paul made it so his great care was to know Christ and to be found in Christ Phil. 3.9 10. how abundantly did he lay out himself for God 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I laboured more abundantly than they all c. Saint Paul moved heavenward not slowly as the Sun on the Diall but as the Sun in its haemisphere with a winged swiftnes he made Religion his businesse For the illustrating and unfolding of this there are three Questions to be resolved 1. What is meant by Religion 2. Why we must make Religion our businesse 3. What it is to make Religion our businesse 1. What is meant by Religion I answer the Latin word Quest 1 religio quasi religatio it signifies a knitting together Lactantius l. 4. div instit sin hath loosned us from God but when Religion comes into the heart it doth religare fasten the heart to God again as the members are knit to the head by severall nerves and ligaments Religion is the spirituall sinew and ligament that knits us to God The Greek word for Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a right worshipping This is Religion when we not only worship the true God but in that manner which he hath prescribed by a right rule from a right principle to a right end 2. The second Question is Why we must make Religion our Quest 2 businesse I answer Because Religion is a matter of the highest nature while we are serving God we are doing Angels work the businesse of Religion doth infinitely out-ballance all things besides pleasure profit honour the Trinity which the world adores are all of an inferior alloy and must give way to Religion The fear of God is said to be the whole duty of man Eceles 12.13 or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of man other things may delight Religion doth satiate other things may make us wise to admiration Religion makes us wise to salvation 2 Tim. 3.15 3. The third Question is What it is to make Religion our businesse Quest 3 I answer It consists principally in these seaven things 1. We make Religion our businesse when we wholly devote our selves to Religion Psal 119.38 Stablish thy word unto thy servant who is devoted to thy fear as a Schollar who devotes himself to his studies makes Learning his businesse a godly man may sometimes run himself through praecipitancy and incogitancy upon that which is evil therâ—s no man so bad but he may doe some good actions and there 's no man so good but he may doe some bad actions but the course and tenour of a godly mans life is religious when he doth deviate to sinne yet he doth devote himself to God 'T is with a Christian as it is with a company of mariners at sea they are bound for such a coast now while they are sailing they may meet with such a crosse wind as may turn them back and drive them a quite contrary way but as soon as the storm is over and the sea calm they recover themselves again and get into the right way where they sayled before Isa 5.20 so it is with a Christian Heaven is the haven he is bound for the Scripture is the compasse he sayls by yet a contrary wind of tentation blowing he may be driven back into a sinfull action but he recovers himself again by repentance and sayls on constantly to the heavenly Port. This is to make Religion our busines when notwithstanding some excursions through humane frailty we are devoted to Gods fear and dedicate our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God 2. We make Religion our businesse when we intend the business of Religion chiefly it doth principatum obtinere Matth. 6.33 Seek ye first the Kingdom of God Si Christus pro te de coelesti sede descendit tu propter ipsum suge terrena Aug. First in time before all things and first in affection above all things We must give Religion the praecedency making all other things either subservient or subordinate to it We are to provide for our families but chiefly for our souls this is to make Religion our businesse Jacob put the cattell before and made his wives and children lag after Gen. 32.16 'T is unworthy to make Religion come behind in the rear it must lead the van and all other things must stoop and vail to it he never had Religion in his heart who saith to any worldly thing in
the throne thou shalt be greater 3. We make Religion our businesse when our thoughts are most busied about Religion while others are thinking how they shall do to get a living our thoughts are how we shall do to be saved David did muse upon God Psal 139.3 While I was musing the fire burned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Thoughts are as passengers in the soul when we travell every day to the City of God and are contemplating glory and eternity this is to make Religion our businesse Theophilact calls holy contemplation the gate and portall by which we enter into Heaven a Christian by divine soliloquies and ejaculations is in Heaven before his time he is wrapd up into Paradise his thoughts are all packd up and gone 4. We make Religion our businesse when our main end and scope is to serve God he is said to make the world his businesse whose great design is to get the world St Pauls ultimate end was that Christ might be magnified and the Church edified Phil. 1.20 2 Cor. 12 19. our aimes must be good as well as our actions Many make use of Religion for sinister ends like the Eagle while she flies aloft her eye is upon her prey Hypocrites serve God propter aliud they love the Temple for the gold they court the Gospell not for its beauty Mat. 23.17 but for its Jewels these do not make Religion their businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys but a politick trick and artifice to get money but then we make Religion our businesse when the glory of God is mainly in our eye and the very purport and intent of our life is to live to him who hath died for us 2 Cor. 5.15 God is the center and all the lines of our actions must be drawn to this center 5. We make Religion our businesse when we do trade with God every day Phil. 3.20 Our conversation is in Heaven The greek word for conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commerce and traffique our merchandize is in Heaven a man may live in one place and drive his trade in another a Saint though he lives in the world Vt municipes coelorum nos gerimus yet he trades above the Moon he is a merchant for the Pearl of price This is to make Religion our businesse when we keep an holy intercourse with God there 's a trade driven between us and Heaven 1 Joh. 1.3 Our fellowship is with the Father and with his Sonne Jesus God comes down to us upon the wing of his Spirit and we go up to him upon the wing of prayer 6. We make Religion our businesse when we redeem time from secular things for the service of God a good Christian is the greatest monopolizer he doth hoard up all the time he can for Religon Psal 119.62 at midnight will I rise and praise thee Those are the best hours which are spent with God and David having tasted how sweet the Lord was would borrow some time from his sleep that he might take a turn in Heaven It well becomes Christians to take time from worldly occasions sinfull dressings idle visits that they may be the more intent upon the matters of Religion I have read of an holy man who being tempted by his former evil companions to sin he made this answer I am so busie in reading in a little book with three leaves that I have no leisure so much as to mind my other businesse and being asked afterward whether he had read over the book replyed this book with three leaves are of three severall colours red white and black which contain such deep misteries that I have resolved with my self to read therein all the daies of my life in the first leaf which is red I meditate on the pretious bloud of Christ which was shed for my sins in the white leaf I meditate on the pure and â—elitious joyes of Heaven in thâ— black leaf I contemplate the hideous and dreadfull torments of Hell prepared for the wicked to all eternity This is to make Religion our businesse when we are so taken up with it that we have scarce any leisure for other things Christian thou hast a God to serve and a soul to save and if thou hast any thing of Religion in thee thou wilt take heed of the thieves of time and wilt engrosse all opportunities for the best things How far are they from Christianity who justle out holy duties instead of borrowing time from the world for prayer they steal time from prayer that they may follow the world 7. We make Religion our businesse when we serve God with all our might our strength and spirits are drawn forth about Religion we seck sweat strive bestir our selves as in a matter of life and death and put forth not only diligence but violence 2 Sam. 6.14 David danced before the Lord with all his might This is to make Religion our businesse when we shake off sloath and put on zeal as a garment We must not only pray but pray fervently Jam. 5.16 we must not only repent but be zealous and repent Rev. 3.9 we must not only love but be sick of love Cant. 2.5 Horat. multa tulit sudavit alsit This is to be a Christian to purpose when we put forth all our vigour and fervour in Religion Matth. 12.11 and take the Kingdom of God as it were by storm 'T is not a faint velleity will bring us to Heaven there must not only be wishing but working and we must so work as being damned if we come short Vse 1 Vse 1. Information Information Branch 1 1. Branch Hence learn that there are but few good Christians oh how few make Religion their businesse is he an Artificer that never wrought in the trade is he a Christian that never wrought in the trade of godlinesse How few make Religion their businesse 1. Some make Religion a complement but not their businesse they court Religion by a profession and if need be Religion shall have their letters of commendation but they do not make Religion their business Many of Christs Disciples who said Lord evermore give us this bread yet soon after basely deserted Christ Ioh. 6.34 and would follow him no longer Joh. 6.66 From that time many of his Disciples went back and walked no more with him 2. Others make the world their business Phil. 3.19 Who mind earthly things The earth puts out the fire So the love of earthly things puts out the fire of heavenly affections It was a judgement upon Korah and Dathan Numb 16.22 the earth swallowed them up Thus it is with many the world swallows up their time thoughts discourse they are swallowed up alive in the earth There is a lawfull use of these things but the sin is in the excess The Bee may suck a little honey from the leaf but put it in a Barrell of honey and it is drown'd How many ingulph themselves in
that our Religion may not be a dull languid lethargick principle but may render us fit and prompt for all the actions of a spirituall life And now this life of Religion the case supposeth the person to have who needs advice and then you 'l quickly perceive that there be two things in danger 1. The life of Religion in a religious person 2. The life of a religious person and so the case doth resolve it self into these two Queries 1. What should believing Christians do to support the life and vigour of Religion in their souls when they want the ordinary means of publick Ordinances and are indangered by the leavening society of wicked men 2. How should they preserve their lives among persecuting enemies without hazarding the life of their Religion For the clearing of and directing in this case I shall now premise some Propositions fit to be taken notice of Prop. 1. It cannot be expected that any Rule should be given according to Scripture whereby both the one and the other life may be certainly secured for many times Gods providence brings us into such circumstances that if we are resolved that come what will wee 'l keep our Religion we must lose our lives and if we are resolved to keep our lives though with the hazard or shipwrack of our Religion we must then part with our Religion and perhaps our lives too 2. There can be no certain and infallible course propounded whereby the life of the body may be secured with the losse of Religion though Devil and world bid fair and promise we shall live and do well if we will part with our Religion yet they are not able if willing to make good their promise so long as there be so many thousand wayes to death besides Martyrdome and this is the purport of that threatning expression Mat. 16.25 Whosoever will save his life shall lose it not only that eternall life which is the only true life but even this temporall life as many relations tell us 3. The life of Religion in the soul is that which by Gods blessing and our spirituall care and industry may be infallibly secured in any place among any persons in any condition I do not say the outward exercise of Religion but that which is the life and principle of Religion in the soul may be preserved Force and violence may deprive those that are religious of opportunities to meet together and pour forth their Common prayers and supplications to God and publikely sing forth the praises of God and hear the great truths of the Gospell preached unto them nay they may be hindred from speaking with their mouthes either to God or for God as many of the Martyrs have been gagged but all the force and violence in the world cannot take away that which is the principle and life of Religion unlesse we our selves betray and cast it from us nor can they hinder the prime and principall acts and exercises of Religion All the world cannot hinder you or me from having good thoughts of God from sanctifying the Lord God in our hearts from trusting in hoping in rejoycing in the goodnesse and mercy of God through Jesus Christ from making holy melody in our hearts and such musick as shall be heard beyond the sphears though he that stands at our elbow knows not a word we speak so that true Religion both in the principle and prime exercises of it may be infallibly secured insomuch that he who can rend the heart out of the body cannot tear Religion out of the soul 4. His soul cannot be quickned with the life of the Religion of the Gospell who is not in heart perswaded that the securing the life of Religion in his soul is hugely more his concernment than the preserving of the life of the body Yea his Religion is built on a sandy foundation who hath not seriously considered that for ought he knows his Religion may cost him his life and hath not brought his soul to an humble resolution to lay down his life rather than let go his Religion thus much is clearly imported in that passage Luk. 14.27 28 c. Which of you intending to build a tower sitteth not down first and counteth the cost c 5. The society of good men and enjoyment of Gospell Ordinances is of speciall use to preserve quicken and enliven the principle of Religion in the soul they are to Religion in the soul what food is to the naturall life of the body and therefore the Ordinances in the Church are compared to breasts of consolation Isa 66.11 The great design of God in appointing Gospell-Ordinances is that by the help and assistance of those gifts and graces which he bestows upon his Ministers the souls of those who are estranged from him should be brought home to the owning and acknowledging of the truth and that those who have returned to the Lord should be more and more affected with a sense of divine goodnesse and their dependance on the Lord for all they have and hope for and indeed if preaching and reading and praying and every other Ordinance both in publike and in private do not aim at and intend this great end the begetting or actuating and stirring up the life of Religion in our souls then are they what some would fain perswade us vain uselesse troublesome things If thy coming to Church to hear a prayer or a Sermon be not by thee designed and do not in the even tend to make thee better to love God more loath sin more and value the world lesse and resolve more heartily to obey the Gospell thou hadst as good have been in thy bed or shop as in the Church and if in preaching and praying we that are Gods mouth to you and your mouth to God have any other design than to stir up in your souls good thoughts of God affectionate workings of heart towards a loving tender-hearted father zealous and hungring desires to do the will of God and expresse our love by obeying his commandments I seriously professe I should think my self much better imployed to be working in a Coblers stall or raking in the kennell or filling a dung cart than preaching or praying in a pulpit and let those who do not intend these great ends know that ere long they will finde they had bettter have been imployed in the most debasing drudgery than in the outward work of God with sinister and unworthy ends These things premised the case resolves it self into these particular questions 1. What should beleeving Christians do to support the life of Religion in their souls when they want the ordinary food of publick Gospel-Ordinances 2. What should such do to preserve their outward concernments among persecuting enemies without hazarding their Religion In answer to the first question take these Directions 1. Let such humbly reflect upon their former sleighting despising and abusing the means of grace which now they want it is the usual method of God to
teach us the worth of mercies either temporal or spiritual by the want of them and to bring us to want those mercies which we abuse if the childe play with or throw about his meat he may well think a wise and loving Father will make him feel the want of it and thereby know the worth of it and certainly we have as much reason to fear the fulfilling of those threatnings which the Ministers of the Gospel have for many years sounded in our ears for our abuse of the means of grace and certainly if Gods providence should call the most of us into Spain or some other Popish Country where we should have a famine of hearing the word of the Lord might we not sadly reflect upon our despising yea and loathing the heavenly Manna of Gods Word I speak not of the prophane ungodly wretches who scarce ever had any serious thoughts of Eternity nor ever soberly considered whether they were at all beholden unto God or no that never knew how to value a Bible above a Play-book or the Sacrament above a drunken meeting whose Religion is to scoffe and mock at godliness and godly men and who scarce ever knew any other end in coming to Church but to mock or carp at the Preacher who may with trembling read their doom 2 Chron. 36.16 But I speak of the Professors of Religion how have they either by reason of new fangled opinions sleighted and despised Gospel-Ordinances or else by reason of fulness of spiritual food have loathed and trampled upon the means of grace to whom the Lord seems to speak as to those Ezek 34 18 19. Seemeth it a small thing unto you to have eaten up the good pasture but you must tread down with your feet the residue of your pastures and to have drunk of the deep waters but ye must foul the residue with your feet And as for my flock they eat that which ye have trodden with your feet and they drink that which ye have fouled with your feet or else having enjoyed them and made use of them have been little the better by them have not lived and practised the Sermons they have heard and the prayers they have made Oh let such be sure in the first place to give glory to God when he deprives them of such means by acknowledging his justice in taking away what hath been so much abused or at best so little improved then let them with broken and bleeding hearts reflect upon those full Banquets of spiritual dainties the fragments of which in a time of want they would be glad of 2. Heartily resolve if ever the Lord bring you again to enjoy Gospel-Ordinances you will more value prize and improve them and indeed that alone which can make our repentings and sad reflections upon former miscarriages not to be mockings of God and cousening our selves must be an hearty resolution against what we profess to be sorry for and therefore that our resolution in such a case may be the more fixed it would be good to record it in our Note-books that so it may be a continual Monitor on all occasions minding us of our duty and checking us if afterwards we prove like the Israelites who soon forgat the Lord. Psal 106.13 And the truth is a Christians Note-book is usually a more faithfull register than his heart and 't is easier for the Divel to blot a good resolution out of our mindes than out of our books 3. Labour to know and understand well and often remember wherein consists the life of true and real Religion there be so many things in the world that pretend to be Religion and less deserve that name than the picture of a man deserves the name of a man that 't is an easie mistake to nourish an enemy to Religion instead of Religion unless we be serious and wary and more apt to regard the characters which the Scriptures give of real Religion than hasty to take up the forms and fancies of men instead of Religion I have read of a young French Lady who observing the glorious pomp and splendour of a Popish Procession cryed out How fine a Religion is ours in comparison of the Hugonots a speech suiting her age and quality but indeed if Religion did consist in such things the question I have in hand would fall to the ground for there could then be no exercise of Religion among those who would not admit of such pompous solemnities Let us therefore be often remembring that the Religion of the Gospel consists in righteousnesse Rom. 14.17 peace and joy in the holy Ghost in denying ungodlinesse and worldly lusts and living soberly righteously and godly in this present world Tit. 2.12 13 and so looking for that blessed hope and the glorious appearing of the great God Jam. 1.27 and our Saviour Jesus Christ in visiting the fatherlesse and widowes in their affliction and keeping our selves unspotted from the world He that hath a precious Jewell which he would secure must be able to distinguish it well from a counterfeit stone lest he neglect his Jewell and spend his care and pains upon a glittering glasse foysted into the room of it 4. In all your actions be often fixing your eye upon your great end be often asking your selves what is the work and businesse for which God sent me into the world which lyes in three words 1. Honour God 2. Save your souls 3. Do good to others Be often minding your selves that you have a better Trade to drive than for the corruptible riches of this world even for the pearl of great price the eternall happinesse of your souls Religion is the way to Heaven and he that doth not often eye his journeys end and consider whether the way he takes do lead unto his end is never like to keep long in the right way but now he that often with seriousnesse considers with himself that the God who made him expects to be honoured by him that the securing his souls welfare is his grand concernment and that to save the soul of one sinner is a greater good than to save a Countrey from drowning or a City from burning and therefore on all occasions asks himself how may I mannage such a businesse so as to honour God and promote the good of mine own and other mens souls How may I prosecute such an affair without prejudicing the grand design of my life This man is like to secure Religion in his soul 5. Live up to the professed principles of your Religion and believe it to be a greater glory to God honour to your Religion and security to your own souls to live according to than to argue and dispute for your Religion for most certain it is that self-love worldly interest pride passion c. may urge men to argue eagerly for the Christian or Protestant Religion whereas nothing but love to God and care of our own souls and charity to the souls of others can make a
man live according to the principles of that Religion and as it is with the principle of naturall life it is not made more lively active and vigorous by arguing and disputing wherein it doth consist and what are the proper acts of it but by putting it forth in the due acts and exercises of that life even so the principle of spirituall life in the soul gets no strength by zealous and hot disputing what and which is the true Religion and which be true and proper acts of Religion but by humble practice of what we know to be Religion not but that it is both lawfull and commendable to be able to understand and defend the grounds and principles of our Religion and all the holy exercises of it but I only caution against letting that sap run out in unfruitfull suckers which should nourish the fruit-bearing branches 6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts moving you to prayer meditation c. When you are in a valley of vision you will have many calls and motions from without to hear the Word and pray and receive the Sacrament but when you are abroad in a land of darknesse God must not only be your best but your only friend by his Spirit to jog and stir you up to holy duties and therefore it doth more than ordinarily concern us at a such time not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment 7. Observe and keep a register or diary of Gods mercies and your own sins that you may be often minded what God hath been to you and what you have been to him with how many thousand kindnesses he hath obliged you and with how many thousand sins you have disobliged him When we enjoy publick Ordinances we may there be often minded both of Gods goodnesse to us and our sinfulnesse against him and so may have our hearts stirred up to have very good thoughts of God and very low thoughts of our selves but when we want publick Ordinances we should labour to supply that want by a more strict observation and recording both the one and the other that by reviewing our register we may be enabled to affect our souls sutably either to praise the Lord or abase our selves 8. Lay a charge upon your selves to sleep and awake with the thoughts of God and eternity upon your souls and indeed though this is exceeding usefull for all men yet most of all for those who are deprived of Ordinances 'T is sure that the same truths which at first work upon the soul to the begetting grace are of force afterwards to quicken grace and make it lively and vigorous in the soul and certainly the belief of what God is in himself and to us and the thoughts of eternity have a great force to perswade carelesse sinners to sober and serious consideration the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls it will be of great use to charge our selves more severely with the daily serious thoughts of them 9. Take heed as for your life of indulging any secret sin for that will keep down the life of Religion in the midst of all Ordinances and therefore much more in the want of them a secret disease in the body which spends upon the stock of the radicall moysture will keep a man from being lively and vigorous though he have plenty of very good nourishing food much more will it endanger one in a famine even so a secret sin lodged within and indulged will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances much more when there is a famine or scarcity of the bread of life A Tradesman that hath some secret vent where his estate runs wast may prove a beggar in the midst of daily incomes by a good Trade much more if he spends upon a dead stock and so a man who spends the strength of his soul in some close and secret sin may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances and though he have daily incomes of convictions informations reproofs counsels sollicitations c. from publick Ordinances much more in the want of them and therefore they who value the life of Religion or the life of their souls must take heed of indulging secret sins 10. Be the more carefull often to feel the pulse of thine own soul we use to say every man at a competent age is either a fool or a Physician and though he be a fool indeed who when he needs and may have wiser Physicians will trust to himself yet when we cannot have others a man should the more study himself and the oftener try his own pulse and truly he is but a babe in spirituall things that is not something of a Physician to himself and though we should not trust our own skill or experience where we need and may have the help of others yet when we are deprived of them we should the more diligently converse with our own souls and be the oftener trying how our pulse beats towards God and Heaven and the things of another life 11. Be so much the more in private secret prayer reading and meditation when we want the showrs of publick Ordinances we should the more diligently use the watring pot and water our souls with our foot as the phrase is concerning Egypt Deut. 11.10 If our lot should be cast where there be no publick Markets where Corn might be bought every one would plow and sow reap and thrash in his own grounds Even so if we should live where there be no publick Gospel-Ordinances where the Truths of the Gospel are not publickly to be had where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing and sowing in reaping and thrashing by our own private endeavours and I think it would be fit for us in such a condition to spend that time at least in private duties which others spend in superstitious or Idolatrous services let not us think much to give God and our souls that time which others give to their own superstitious fancies 12. In the use of all private helps act faith in God as being able to supply the want of outward means by the gracious influence of his good and holy Spirit When there was no rain from heaven God could cause a mist to arise and water the earth Gen. 2.6 even so if the Lord should bring us whore there be no showres of publick Ordinances he can stir up in our souls those holy and heavenly meditations which shall again drop down like an heavenly dew upon the face of our souls and keep up an holy verdure and freshness upon the face
Isa 51.12 and against our earthly desires let us remember that if we gain the whole world and lose our own souls we shall be incomparable losers by the bargain Matth. 16.26 On the other side when ambition vain-glory or humour would urge us to unnecessary sufferings let us remember that God who is Wisdome it self hath no pleasure in fools Eccl. 5 4. nor delights in those sacrifices which are not presented to him by prudent consideration and sober resolution but by the folly of a precipitate zeal and however where the heart is right and full of love God may accept of the love and pardon the weakness yet he no way delights in the sufferings which men bring upon themselves unnecessarily by rash imprudent carriage whereby they betray their lives and liberties to the lusts and rage of men and draw on their enemies to blood and cruelty and upbraid the wisdome of those who are not so rash as being less real to God and Christ and make others have hard thoughts of that Religion which cannot consist with prudence and wisdome 2. Be much in the exercise of those acts of true Religion which are beautiful in the eyes of all even the worst of men the Apostle Peter intimates the security of an evidently good and holy life 1 Pet. 3.13 And who is he that will harm you if ye be followers of that which is good the chief pieces of Christian Religion are such as Papists Turks and Infidels must needs acknowledge to be good To visite the fatherless and widows in their affliction To wrong no man To do to others whatever we would that others should do to us Now when we cannot without danger exercise some other perhaps more questionable parts of Christian Religion then 't is good to be so much the more in the practice of these undoubted pieces of a Christian life and zeal in these things will force those without to approve whereas zeal in arguing for or in practising other things may cause them to hate and persecute us zeal in arguing and disputing brings on evil words and evil actions but zeal in the practice of unquestionable duties produceth good deeds in our selves and forceth good thoughts and good words if not good deeds from others In a word hot disputing and cold living or zeal in smaller and luke-warmness in greater matters is the ruine of grace in our selves the confirming of sin in others and the needless hazarding our outward concernments and betraying them rashly to the violence of wicked and ungodly men 3. In your converse with those who are without chuse mostly to insist upon common and acknowledged principles rather than controverted points if I were to live among and converse with Papists I would chuse much rather to urge them to abstain from lying drunkenness malice c. and to have good thoughts of God to have a continual sense of their dependance upon him and therefore continually to recommend themselves unto him by holy prayer to be meek and patient and charitable rather than to dispute how many Sacraments there be or how the bread and the wine is the body and blood of Christ for good counsel and sober exhortations speak love to mens souls whereas disputes and arguings are usually thought to proceed onely from love to our own notions and a desire to oppose others and indeed if men did not place too much of their Religion in opposing others they might much more safely and much more profitably converse with those of different opinions yea of different Religions 4. When you do touch upon controverted points rather enquire and propound than positively assert and violently oppose though I judge the Masse of Rome as by them used to be a piece of as grosse Idolatry as the world can shew yet were I to converse among Papists I would not fall foul upon them as the grossest Idolaters but as more desiring truth should be honoured than they reproached I would calmly and meekly propound my reasons as grounds of doubting rather than clear demonstrations for sure it is that a sudden and violent assault will cause an adversary to gather up his strength as violently to oppose whereas a calm propounding of reasons or doubts may work him to a serious consideration which is the first step to the discovery of error and acknowledging of truth for the one kindles a desire of knowing the other a desire of opposing yea of persecuting 5. When you think your selves bound to reprove the sins of others let it be done with a due consideration of the circumstances of time place and persons and indeed there 's scarce any part of a Christians converse with others that more requires prudence and wisdome than that of reproving others and great care is to be had that a reproof may at the least be well taken if not hearkned to and that it may do the reproover no hurt if it do the reprooved no good 6. On all occasions expresse a willingnesse to do for the best to believe as others believe and to do as others do if you could see sufficient ground and reason for it and indeed this may be a great help and security for obstinacy is usually made one essential part of an Heretick and then he that is heartily willing to close with every revealed truth may be in an errour but cannot be an Heretick and therefore every expression of a mind not obstinately bent upon its taken up notions nor doting upon its own conceptions but inricht with an ingenuous freedome to acknowledge its mistakes and own truth when once clearly discovered though formerly disowned is like so much water upon the fire of rage kindled in the hearts of persecuting enemies to quench or abate it for to the reason of any that will but consider it cannot but appear most unreasonable to urge a person to believe what he cannot see any ground for or to do what he would be willing to do if it were not sin that is a provoking God and hazarding his own eternal welfare 7. Be sure to use no means to secure from persecution or procure the enjoyment of publick Ordinances but such as are well-pleasing to a good and a holy God 't is not long since it was the peculiar honour of the Popish Faction to depose or murder Kings blow up Parliaments subvert States and Kingdomes to procure their liberty or secure themselves from suffering and if any others have ventured upon such practices I hope God hath taught them by his providence what they would not learn from his word that affliction is rather to be chosâ—n than sin and that 't is better to wait upon him in the way of his Judgements that is in a way of duty than to out-run God and think to secure our selves by sinfull and unjustifiable courses Let those therefore who prosess to believe that their God is a God hearing prayer and that bottles up the tears of his people and is able to do what he pleaseth let
THE Morning-Exercise 〈◊〉 CRIâ—â—â—â—â—ATE Several Cases of Conscience Practically Resolved by sundry Ministers September 1661. Commending our selves to every mans conscience in the sight of God 2 Cor. 4.2 Vnicuique est liber sua conscientia ad hunc librum discutiendum emendandum omnes alii inventi sunt Bernard de Inter. Dom. p. 1072. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyb. Frag. p. 1029. LONDON Printed for Joshua Kirton and Nathaniel Webb and are to be sold at the Kings Arms and at the Royal Oak in St. Pauls Church-yard 1661. To my most unfeignedly Beloved Parishioners of Saint GILES Cripplegate My Dear Friends THese Sermons both preach'd and printed are the meer product of love to your Souls I never yet that I remember went thorow the Parish without some though not sutably compassionate heart-akeing yearnings towards my charge to think and oh that I could think of it according to the worth of Souls how many thousands here are posting to Eternity that within a few years will be in Heaven or Hell and I know not how so much as to aske them whither they are going While God continues me your Watchman I shall affectionately desire and sollicitously endeavour to keep my self pure from the blood of all men Acts 20.26 and that not onely for the saving of my own Soul by delivering my Message but that you also may be saved by entertaining it I am willing therefore to commend unto you some legible provocations to serious Piety and therefore have procured a contribution of help that in the multitude of Spirituall Counsellors your souls may have safety In short Prov. 11.14 my Brethren give me leave to say that if I had but the Apostles Graces to help me in the manner I can without boasting at present use the matter of his Spiritually-passionate expressions That I greatly long after you all Phil. 1.8 9 10 11. in the bowells of Jesus Christ And this I pray that your love to truth and holiness may abound yet more and more in saving knowledge and in all sound judgement That you may practically approve things that are excellent and that you may be sincerely gracious and universally without offence till the day of Christ That you may be filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God These my Beloved are and shall be through Grace the constant desires and restless endeavours of Novemb. 14. 1661. Your most affectionate Soul-Servant Samuel Annesley The CASES Resolved SErmon 1. How may we be universally and exactly conscientious Acts 24.16 page 1. Sermon 2. What must and can Persons do towards their own Conversion Ezek. 18.32 p. 25 Serm. 3. How may beloved lusts be discovered and mortified Matth. 5.29 30. p. 39 Serm. 4. What Relapses are inconsistent with Grace Heb. 6.4 5 6. p. 64 Serm. 5. How may we be so spiritual as to check sin in the first risings of it Gal. 5.16 p. 83 Serm. 6. How Ministers or Christian friends may and ought to apply themselves to sick persons for theâ—r good and the discharge of their own Conscience Job 33.23 24. p. 109 Serm. 7. How must we reprove that we may not paâ—take of other mens sins 1 Tim. 5.22 p. 161 Serm. 8. What means may be used towards the conversion of our carnal relations Rom. 10.1 p. 187 Serm. 9. What are the characters of a Souls sincere love to Christ and how may that love to him be kindled and inflamed Ephes 6.24 p. 218 Serm. 10. Wherein lies that exact Righteousnesse which is required between man and man Matth. 7.12 p. 248 Serm. 11. After what manner must we give Almes that they may be acceptable and pleasing unto God 1 Tim. 6.17 18 19. p. 270 Serm. 12. If we must aime at Assurance what should they do that are not able to discern their own spiritual condition 1 Joh. 5.13 p. 305 Serm. 13. What difference is there between the conflict in Natural and Spiritual Persons Rom. 7.23 p. 323 Serm. 14. What faith is that which except we have in prayer we must not think to obtain any thing of God Jam. 1.6 p. 334 Serm. 15. Of the cause of Inward Trouble and how a Christian should behave himself when inward and outward Troubles meet Gen. 42.21 22. p. 351 Serm. 16. In what things must we use moderation and in what not Phil. 4.5 p. 381 Serm. 17. How may we have sutable conceptions of God in duty Genes 18.27 p. 415 Serm. 18. How are we to live by faith on Divine Providence Psalm 62.8 p. 426. Serm. 19. How may we cure distractions in holy duties Mat. 15.7 8. p. 461 Serm. 20. How must we in all things give thanks 1 Thes 5.18 p. 478 Serm. 21. How we may get rid of Spiritual Sloth and know when our activity in duty is from the Spirit of God Psal 119.37 vlt. p. 499 Serm. 22. Wherein are we endangered by things lawful Luk. 17.27 28. p. 561 Serm. 23. How must we make Religion our business Luke 2.49 p. 572 Serm. 24. Whether well-composed Religious Vows do not exceedingly promote Religion Psal 116.12 14. p. 586 Serm. 25. How are we compleat in Christ Colos 3.11 vlt. p. 611 Serm. 26. How shall those Merchants keep up the life of Religion who while at home enjoyed all Gospel-Ordinances and when abroad are not onely destitute of them but exposed to persecution Psal 120.5 p. 661 Serm. 27. How is Hypocrisie discoverable and cureable Luke 12.1 p. 655 Serm. 28. What must Christians do that the influence of the Ordinances may abide upon them 1 Chron. 29.18 p. 677 The READER may be pleased to amend these Errours of the Presse PAge 35. l. 27. read deserved not death p. 54. l. 32. is a very 65. l. 25. that I know 71. l. 4. there is l 14. course of sin 89. l. 31. add in the margin Rule 2. 98. l 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105.4 pustulous 182.2 to Christ 201.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 211.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 219.6 amore 228.14 hypostaticam 236.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 257.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 366.16 tight 45 43. tight 378. vlt. is alwayes 404.8 Matth. 18.429.30 Prov. 18.10 Some other mistakes there are in letters as president for precedent wrap't for rap't and sometimes Greek words are false accented as p. 32. marg read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one letter put for another as p. 506 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such like faults being easily pardoned and amended we make no further observation of them How may we be universally and exactly Conscientious ACTS 24.16 And herein do I exercise my self to have allwayes a Conscience void of offence toward God and toward men THis Sermon is but preliminary to some select cases of Conscience And in this Text you have a notable Anatomy of Conscience wherein are these six things singularly considerable 1. Here 's
is not thine inevitable l 2 Cor. 12.10 weaknesse nor thy sensible dulness m Mar. 14.38.40 nor thy lamented roavings n Psal 86.11 nor thy opposed distractions o Gen. 15.11 nor thy mistaken unbelief p 1 John 5.13 it is not any nor all these can shut out thy prayer If thou doest not regard q Psal 66. â—8 iniquity in thy heart therefore be encouraged ' â—is the voyce of your beloved that saith r John 16.23 24. Verily verily I say unto you whatsoever you shall aske the Father in my name he will give it you Hitherto have ye asked nothing to what you might ask in my name Ask and ye shall receive that your joy may be full But this and the two next rules will be spoken to in the following Cases I shall therefore but little more then name them VI. Let every action have reference unto your whole life and not unto a part onely Å¿ Episcop Inst theol l. 1. c. 1. p. 3. propose some end to your selves in every thing t Si aliquem excuntem domo interrogaveris quo tu quid cogitas respondebit tibi non mehercule scio sed aliquos videbo aliquid agam cursus est qualis formicis per arbusta repentibus quae in summum cacumen deinde in imum inanes aguntur domum cum super vacua redeuntes lassitudine iurant nescisse se psos quaâ—e exierint Seneca de Tranquil c. 12. p. 685. and let all your lesser and subordinate ends be plainly reducible unto the great end of your living The emphasis of the Apostles Exhortation is very great u 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est propriè exerceri in gymnade Grot. in loc Exercise thy selfe unto godlinesse q. d. Be as diligent in Religion as thou wouldst have thy children that go to School to be in learning Or thus let thy whole life be a preparation for heaven like the wrestlers or combatants preparation for victory Or thus strip thy self of all incumbrances that thou mayest attend unto piety Pleasures may tickle thee for a while but they have an heart-aking farewell Thou mayest call thy riches goods but within a few dayes what good will they do thee Men may flatter thee for thy Greatnesse but with God thy account will be the greater Therefore always mind that which will always be advantage VII Live more upon Christ then upon inherent grace Do not venture upon sin because Christ hath purchased a pardon that s a most horrible and impious abuse of Christ For this very reason there was no sacrifice under the Law for any wilfull wickedness lest people might think they knew the price of sinne as those do that truck with Popish indulgences and pardons But that none may be overwhelmed with the over-sense of their unworthinesse be it known to you We have an Advocate with the Father Jesus Christ the righteous w 1 John 2.1 and our salvation is better safer more for Gods glory and our comfort in his hand then in ours VIII Be every way nothing in your own eyes x Descendendo coelum ascenditur Drexel de praed 't is the humble soul that thrives exceedingly and alas what have we to be proud y Vnde superbit homo cujus coÌ„ceptio culpa nasci poena labor vita necesse mori quando vel quomodo vel ubi nescire Bernard de inter dom c. 53. Mallem non esse quam talis esse Ibid. c. 33. Accuso me non excuso nec idcirco justus sum quoniamsi alter ita mea accusaret sicut ego meipsum accuso patienter sustinere non possem Ibid c. 34 c. p. 1078. of Look we either at our constitution or conversation our conception sinfull our birth poenal our life toylsome and our death we know not what but all this is nothing to the state of our soul A Stoick could give this rule that if any one z Epictetus c. 48. p. 276. Simp. com tell you of anothers speaking evill of thee do not excuse thy self but say he did not know me or else he would have spoken worse A Convert when he once comes to be sensible of sin sees more cause to be weary of his life then proud of his graces To rise and fall confesse sin and commit it to see others out-run us that set out after us to recover that time for communion with God which we trifle away in unobserved impertinencies Surely for such persons to be low and vile in their own eyes deserves not to be call'd humility though the contrary be worse then devillish pride Be perswaded therefore to believe your selves of your selves in the use of Agurs some suppose Solomons words of himself Pro. 30.2 Surely I am more brutish then any man c. q. d. I do not make use of my reason vers 3. I have not the knowledge of the holy q. d. my knowledge of holy mysteries is very little in comparison of my ignorance nothing Be as willing that others should speak ill of you as you are to speak ill of your selves and be as unwilling that others should commend a Multos vidisse qui potuèrint perferre multa incommoda in corpore fortunis qui autem potuerit contemnere laudes suas neminem Luther T. 4. p. 149. com in Gal. ex al. you as you are to commend your selves IX Entertain good thoughts of God b Psal 73.1 what ever he doth with you what ever he requires of you what ever he layes upon you c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epict. c. 38. Simpl. p. 212. We never arrive to any considerable holiness or peace till we lose d Hoc est totaelem dei voluntate conformitatem consonantiam habere nimirum nos totos ei offerendo ut quodcunque quandocunque quomodocumque ipse voluerit de nobis faciat ac statuat idque fine ulla exceptione contradictione nihil prorsus nobis reservando Rodericius exerc perfec pt 1. tr 8. c. 14. p. 355. our selves in Deity till our understandings be fil'd with admiration till our wils be in a sober sense divine till our affections be in a spiritual sense transported When we can at once unriddle Gods methods of Grace make good constructions of Gods methods of Providence making a spiritual improvement of both then we are not far from being universally and exactly conscientious there 's yet one thing wanting and that 's implyed in this but it must be eminently exprest X. Do all you do out of love to God Spiritual lâ—ve-sickness is the souls healthfullest constitution When love to God is both Cause Means Motive and End of all our activity in the business of Religion then the soul is upon the wing towards its rest Then e Ita sola bonitas dei movet ad amorem charitatis erga proximum sola ratio sanitatis movet ad utendum porione medica omnia quae
Consciences from being violated and you cannot be miserable O how calm and quiet as well as holy and heavenly would our lives be had we learnt but this single Lesson to be carefull for nothing but to know and do our duty and to leave all effects consequents and events to God The truth is 't is a daring boldness for silly dust to prescribe to infinite wisedom and to let go our work to meddle with Gods he hath managed the concernments of the world and of every individuall person in it without giving occasion to any one to complain for above this five thousand years and doth he now need your counsell Therefore let it be your onely businesse to mind duty Aye but how shall I know my duty take a second memoriall II. What advice you would give to another take your selves e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c 33. Simp. p. 158. The worst of men are apt enough to lay such burthens on other mens f Mat. 3.4 shoulders which if they would take them upon their own they would be rare Christians e. g. The very outcry of those that revile Godliness who deal by the miscarriages of Professours as the Levite by his Concubine quarter them and divulge them even they expect that those which make a strict profession of Religion should be beyond exception blameless and they even they scorn those that make any defection from their professed strictnesse And on the other side those that are holy they expect that even graceless persons should bear reproof receive instruction and change the course of their lives In middle cases then between these extreams what exactnesse will serious Christians require where the byas of their own corruptions doth not misguide them David was twice g 2 SaÌ„ 12.5 6 7 2 Sam. 14.4 1â— surprised to pass sentence against himself by remote parables wherein he mistrusted not himself to be concerned wherein this rule 's too short add a third III. Do nothing on which you cannot pray for a blessing Where prayer doth not lead repentance must follow and 't is a desperate adventure to sin upon hopes of repentance Every action and cessation too of a Christian that 's good and not to be refused is sanctified by the word and h 1 Tim 4.5 6. prayer It becomes not a i Eph. 5.3 4. Christian to do any thing so triviâ—l k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas qu. ad Antioch p. 361. q. 77. that he can't pray over it and if he would but bestow a serious ejaculatory prayer upon every occurrent action he would find that such a prayer would cut off all things sinful demurr all things doubtfull and encourage all things lawful Therefore do nothing but what you can preface with prayer But these rules are all defective I 'le therefore close with an Example that 's infinitely above defects IV. Think and speak and do what you are perswaded Christ himselfe would do in your case were he upon the earth The heathen they proposed unto themselves the best examples they l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c. 51. Simpl. p. 282. had and therefore let us follow the best of m Mica 4.5 ours There are many rare examples in n Heb. 13 7. Scripture but we may say of them as 't is said of most of Davids Worthies whose highest commendation was with this diminution o 2 Sam. 23 19 23. they attained not unto the first three I propose therefore neither great nor small but the King of Saints p Rev. 15 3. it becomes a Christian rather to be an Example q 1 Pet. 2 12.15 1 Thes 1.7 then to follow one But by imitating of Christ you will come as near as 't is possible to the first three for your fellowship shall be with the Father with his Son Jesus Christ r 1 John 1.3 through the spirit of holiness who alone can teach you what it is to abide in Å¿ 1 John 2.27 Christ who was and is and ever will be our absolute copy t Heb. 13.8 O Christians how did Christ pray redeem time for prayer u Mar. 1.35 6.16 Lu. 6.12 John 11.42 How did Christ preach out of whose mouth proceeded no other but gracious words w Luke 4.22 that his enemies could not but admire him x John 7.46 at what rate did Christ value the world who did taught to renounce it y Mar. 10 21-27 what time did Christ speÌ„d in impertinent discourse who made their hearts burn within them whom he occasionally fell in company with z Lu. 24.17 32. How did Christ go up and down doing a Acts 10.38 good to man and always those things that were pleasing to b John 8.29 God Beloved I commend to you these four memorials to be as so many scarlet c Josh 2.18 21 threads upon every finger of the right hand one that you may never put forth your hand to action but these memorials may be in your eye 1. Mind d Acts 9.6 duty 2. What 's anothers duty in your case is e Rom. 2.21 yours 3. What you can't say the Blessing of the Lord be upon it do not meddle f Psal 129.8 with it But above all as soon forget your Christian name the name of a Christian as forget to eye Christ g Psal 123.2 and what ever entertainment you meet with from the profane world h John 15.18 c. remember your Exemplar i 1 Pet. 2.21 22 23. and follow his steps who did no sin neither was guile found in his mouth who whâ—n he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeâ—h righteously What must and can Persons do Towards their own CONVERSION Ezek. 18.32 Wherefore turn your selves and live yee THe words are part of that serious Exhortation begun in the 30. ver Repent and turn your selves from all your transgressions continued in the 31. ver Cast away all your transgressions and make you a new heart and a new spirit and concluded in this verse Wherefore turn your selves c. In the former part of the verse the Lord saith I have no pleasure in the death of him that dyeth I had rather men should come to the knowledge of the truth and be saved then die in their sins and perish through their impenitency Wherefore or therefore turn your selves The Exhortation in these words is back'd with a reason of great yea the greatest strength viz. Life turn and live that is ye shall live comfortably here and happily for ever hereafter There be four Propositions deducible from these words 1. That man is turn'd from God 2. That it's mans duty to turn unto God again 3. That the Lords willingness that men should rather live then die should be a strong Argument to move them to turn 4. That those who do turn shall live I shall wave all those
banner thou servest Upon thy good behaviour and address in Arms depends much of the renown and honour of Christianity A cowardly Souldidier is the reproach of his Commanders Thou hast a noble General O Christian that hath done and finished perfectly what ever concerns thy Redemption from the powers of darkness To him that over cometh will he give to sit on his throne even as he overcame and is set downe on his fathers throne Rev. 3.23 Do valiantly and worthily Follow thy victorious Leader let all that know thee see that Religion is no mean and feeble thing that the School of Christ breeds the excellent of the earth that the Divine life is the most powerfull principle in the world that the Spirit of God in thee and his grace 〈◊〉 stronger then all thy lusts and corruptions Not he that talks mâ—st or professeth most but he that acts and lives most as a Christian shall be the man whom the King delights to honour 3. The lusts of the flesh are thy greatest enemies as well as Gods they warre against thy soul 1 Pet. 2.11 To resist them feebly is to do not only the work of the Lord but of thy Soul negligently 4ly It is easie vanquishing at first in comparison a fire newly kindled is soon quenched and a young thorn or bramble easily pulled up The fierce Lyon may be tamed when a whelp but if thou stay a little there will be no dealing with a Lust any more than with 〈◊〉 salvage Beast of prey Grace will lose and corruption get strength continually by delaying Fifthly If thou resistest the victory is thine Iames 4.7 And 〈◊〉 my Text Walke c. and ye shall not fulfill the lusts of the fâ—â—sh Thoâ— caust never be conquered if thou wilt not yield Stand but 〈…〉 thou art invincible while thou art unwilling all the Devilâ— in hell cannot force thee to sin Temptation puts on it's strength as the will is Cease but to love the sin and the temptation is answered Indeed if thou chusest to be a slave thou shalt be one Nothing but thy owne choice can undo thee Sixthly Consider what thou dost if thou fulfillest the lusts of the flesh 1 Sam. 15 23. Heb. 6.6 thou provokest thy Heavenly Father rebellest against him and Rebellion is as witchcraft and stubbornesse as idolatry Thou crucifiest Jesus Christ afresh and puttest him to open shame Is this thy love and thanks to thy Lord to whom thou art so infinitely beholding Canst thou find in thy heart to put thy Spear again in his side Hath he not suffered yet enough Is his bloody passion nothing must he bleed again Ah monster of ingratitude ah perfidious Traytor as thou art thus to requite thy Master Again thou grievest thy Comforter and is that wisely done Who shall comfort thee if he depart from thee grieved Or is it ingenuous thus unworthily to treat that noble Guest to affront Gods sacred Spirit to his very face and in despight and mockery of him to side with his Enemy the flesh Is this thy kindnesse to thy best Friend thy faithfull Counsellour thy infallible Guide thy Minister and Oracle thy sweet and only Comforter What need I add that thou breakest thy peace woundest thy conscience forfeitest the losse of Gods countenance and makest a gap in the divine protection for all evill to rush in at 7ly And lastly Consider the invaluable benefit of resisting of not fulfilling the lusts of the flesh in two great instances First Unutterable joy and pleasure will be shed abroad in thy Soul as often as thou gettest the day I know no greater triumph then that of a Christian when he is more then conquerour through Christ that loves him O the peace the joy and holy glorying in the Lord and in the power of his might that a good man is even ravisht and caught up into the third Heavens with when the Lord covers his head in the day of Battell and lifts it up above his spiritual enemies To vanquish ones self is a nobler exploit than to subdue a City Pro. 16 32. Nay a vaster Conquest then if one could with that great Macedonian Captain atchieve the empty title of the vanquisher of the world 2. Every Conquest will encrease thy strength and dexterity against the next assault So that when the vanquisht lust recruits it's forces thou wilt be able to outvie thy self and become more dextrous every time Nay the mortifying of one earthly member like the cutting off a limb from the naturall body will make the whole body of sin tremble all the rest of thy Lusts will fare the worse and by consent languish So that every victory over any one corruption weakens that and all the rest and breaks the way for future Conquests How Ministers or Christian Friends may and ought to apply themselves to Sick Persons for their Good and the discharge of their own Conscience JOB 33.33 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransom THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job and by way of Vindication and Apology for God in his dealings with men and although he premiseth this that God giveth no account of his matters ver 13. yet he doth ex abundanti give an account for God and makes a defence or gives a rationale of Gods proceedings with men c. where he shews that it is not mans torment or ruine that God desires but his reformation and amendment and that it may appear how sincerely and fervently he desires it he shews that there are several ways and means which God useth which are most powerful and likely to produce it 1. He speaks to men in dreams ver 15 c. 2. When that will not do by afflictions ver 19 c. 3. To make those afflictions more intelligible and more effectual he sends a messenger c. this is the business of the Text if there be with him c. wherein you may observe two parts 1. A supposition ver 23. If there be a messenger with him an interpreter c. 2. A position ver 24. Then he is gracious to him c. the words may be called the sick mans cordial or his restorative wherein you may observe 1. The patient expressed in the word him 2. The disease his danger and misery he is going down to the pit 3. The Physitian who is described 1. Ab officio by his Office a messenger 2. Ab opere by his work an interpreter 3. A praestantid a rare man one of a thousand multis è millibus unus 4. The Physick to shew unto a man his uprightness 5. The cure then he is gracious c. where are considerable 1. The quality of it the kind of the cure deliver him from going down to the pit i. e. from
and sable and her thoughts within her are full of horrour dejection and confusion shee goes up and down like a person almost distracted and every place is made to Eccho to her griefs and mournings shee goes from Ordinance to Ordinance and from one Watchman to another and proclaims to them all the sickness of her soul If peradventure shee may recover again the sight of her Beloved All this and much more with incomparable elegance you may read described in the Song of Solomon Thus as the Marigold opens to the Sun in the firmament so doth the heart of a Sincere Christian to the Sun of Righteousness Christ in Glory 8. Character Where Love is Sincere the soul will bee often on the wing of Meditation and busied in the contemplation of Christ It 's an old Rule and a true one Anima est ubi amat non ubi animat or The soul dwels as much where it hath fixed it's love nay more there than where it hath it's most natural operation Christ and the beleever that loves him live as if they had but one soul betwixt them 'T is not the distance between Earth and Heaven that can separate them True love will finde out Christ where ever hee is when hee was upon the Earth they that loved him kept his Company and now that hee is gone to Heaven and out of sight those that love him are frequently sending up their hearts unto him And indeed they never think themselves Intelligent in any thing that is worth the knowing until they have made their souls much acquainted and familiar with their Crucified Saviour 1 Cor. 2.2 9. Character 2 Sam. 13.2 1 King 21.4 Hest 5.13 There will bee a Willingness to part with all for him How many goodly things do persons of all sorts contemn for some one thing which they love Amnon Ahab and Haman are three great examples of this Take but one instance and it shall bee of a Covetous man why hee disregards all the learned accomplishments in the World for a little gain Hee thinks himself better when hee hath got that which comes out of the Bowels of the Earth hee treads on than that which comes from the Mansion house of God in the Heaven above him and therefore how familiarly and easily will he part with the one to choose the other Act. 20.24 no bonds of nature or religion are enough to restrain him 'T is the resolution of a soul that loves Christ that nothing shall part them they are habitually Martyrs already and if hee put them to it 't is not life it self that they will account too precious to lay down for the sake of him All the waters and floods of persecution temptation Matth. 10.37 Rev. 12.11 and affliction shall not quench their flames of love Cant. 8.7 Witness those words of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or let fire cross c. and all the torments which by men or beasts can bee Inflicted on my body yea and add to them what all the Devils in hell can do upon it if it were by solemn sentence of Excommunication delivered to them yet would I go through them all to come to the bosome of my Lord. 10. Character There will bee a willingness to stoop to the meanest offices for the service of Christ love wee use to say stands not with Majesty it did not do so in the person of our Saviour when hee washed and wiped his disciples feet Iohn 13.5.6.14 and those that love him will not think it much to conform to his example they will not think they can ever stoop too low for the sake of him John 21.15 11. Character If it sticks not barely in the person of Christ but reacheth to all that have an union with him if it bee to Christ mystical as well as personal Cant. 1.7 if you love their persons their graces their fellowship c. Tell mee saith the Spouse where thou causest thy flocks to rest at Noon Shee delights to be led forth with them into the green Pastures of his ordinances and to feed together with them If shee hath any thing it 's all theirs Act. 2.44.45 who have an equal interest in Christ with her self shee will make use of her graces substance and all that fellow-members may be refreshed It makes them of Catholick spirits The Apostle is peremptory and brandeth them all as lyars that pretend to the one of these without the other See 1 Joh. 4.19 5.1 John 13.34.35 12. Character Wee may know it by its Concomitants Sincere love goes not but in the company of every other grace It either presupposeth or strongly implieth and inferreth the whole duty of a Christian Diligere Christum saith Aquinas est Christo in omnibus se subjicere Joh. 14.15 regulam Praeceptorum ejus in omnibus sequi or to love Christ is to fulfil the whole Law of Christ 't is a most comprehensive grace 't is the abstract of the New Creature the whole Image of God in one word 't is the substance of the Divine Workmanship upon the soul They are but Ciphers and signifie nothing in Christianity who are without it Briefly to love Christ it is in some measure to partake of every grace and to be a Christian altogether These are the Characters some I have omitted and in others I have been brief because I would reserve a little room for the second Case Give mee leave but briefly to suggest a few things for satisfaction of one doubt and I shall presently come to that Will some say If this bee love in sincerity who then loves him aright It is no less dangerous to draw out the description of a grace so as none can finde it than to leave it so as none may suspect the want or absence thereof in themselves and upon that Rock they will tell mee I have splitted in the decision of this Case there being hardly any one that can go from Character to Character and say after a thorough search Now I know that I am a lover of Christ in sincerity For answer to which scruple I shall barely suggest a few Considerations 1. It is most certain and notorious that there is much counterfeit love abroad and it was not the least part of my design to unmask it Characters serve as well to convince the presumptuous as to establish the sincere and upright There is much in the world that looks like love that is not such are those Vagous affections that are to a Christ in general and not to him as King Priest and Prophet And those counterfeit affections which are to Christ upon the sole Arguments of Education Custome which are as truly in a Turk to his Mahomet and serve as well to justifie the Jew in his blasphemy against Christ as the Christian in his pretended love of him for love to Christ say Divines is not so much to bee measured by the degree and fervour as by the
that hath abused mee for hee describing Religion by it's proper Acts tells us that pure Religion and undefiled before God and the Father is this to visit the Fatherless and the Widdow in their affliction and to keep himself unspotted from the World so that that thing which in an especial refined dialect of the new Christian Language signifies nothing but morality and civility that in the language of the Holy Ghost imports true Religion Mark 12.33 34. when the Scribe told Christ that to love God with all the heart c. And our neighbours as our selves was more than whole burnt offerings and sacrifices it is said when Jesus saw that hee answered discreetly hee said unto him thou art not far from the Kingdome of God They that would have a Religion without moral righteousness talk indiscreetly and are further from the Kingdome of God than a meer moral man If wee neglect this part of Religion wee disparage the Gospel and abuse our profession wee are but pretenders to Christianity Plutarch speaks somewhere to this purpose hee had rather posterity should say there was never such a man as Plutarch than that hee was a vicious or cruel or unjust man I had rather a man should not call himself a Christian that hee should renounce his Title than that by his life and actions hee should represent Christians to the world as oppressors as unjust and treacherous dealers If men will only use Religion for to cover their unrighteousness I had rather they would put off their Cloaks and bee Knaves in querpo that every body may know them than that they should go like High-way-men in vizards and disguises only that they may rob honest men the more securely And to move you to the practice of this Rule I shall only offer to you one Consideration but which hath so much weight in it that it may be instead of many As you deal with others so yee shall bee dealt with With what measure you mere to others it shall be measured to you is a proverbial speech often used by our Saviour and which one time or other you will finde to be very significant God doth many times by his providence order things so that in this life mens unrighteousness returns upon their own heads and their violent dealing upon their own pates There is a divine Nemesiâ— which brings our iniquities upon our selves No man hath any vice or humour alone but it may be matched in the world either in its own kind or in another if a man be cruel and insolent A Bajazet shall meet with a Tamerlane if a man delight to jeer and abuse others no man hath so good a wit but another hath as good a memory hee will remember it to revenge it Hee that makes a trade of deceiving and couzening others hee doth but teach others to couzen him and there are but few Masters in any kinde but are out-done by some of their Schollars But however wee may escape the hands of men how shall wee escape our own consciences either trouble of conscience in this life or the worm of conscience in the next how shall wee escape the hands of the Living God how shall wee escape the damnation of Hell 1 Thes 4.6 Let no man go beyond or defraud his Brother in any matter for God is the avenger of all such Hee will take their cause into his own hands and render to us according to our fraudulent and cruel dealing with others Mat. 18.35 So likewise shall my Heavenly Father do also unto you c. What our Saviour saith Mat. 19.29 That there is no man that denies himself in Houses or Lands c. for Christs sake and the Gospels but shall receive in this life a hundred-fold and in the world to come everlasting life is true also here There is no man that is injurious to his Brother in houses or lands or good name or any other thing but shall probably receive in this world aâ— hundred-fold however without repentance in the world to come everlasting misery In the next world men will finde that they have but impoverished themselves by their ill-gotten wealth and heaped up for themselves treasures of wrath Read those words and tremble at them Jam. 5.1 2 3 4 5. Go to now yee rich men weep and howl for your misery shall come upon you c. Let us then be perswaded as we love God whom we have not seen as we love the Gospel which we read and hear every day would preserve the reputation of it as wee would better the world and the condition of man-kind as wee love our selves and our own peace and happiness to deal justly and equally with all men Till wee come to live by this Rule of Equity wee can never hope to see the world a quiet habitation But if this were practised among us Psal 85.9 10 11 12 13. then Glory would dwell in our Land Mercy and Truth would meet together Righteousness and Peace would kiss each other Truth would spring out of the Earth and Righteousness would look down from Heaven yea the Lord would give that which is good and our Land would yeeld her increase Righteousness would go before him and set us in the way of his steps After what manner must wee give Alms that they may be acceptable and pleasing unto God 1 TIM 6.17 18 19. Charge them that are rich in this world that they bee not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on Eternal Life THe sum of these words is a Direction for Rich men how to make the best use of their Riches The ground or occasion of this Direction is to meet with an Objection which might be made against the discommodities and dangers of Riches noted before in vers 9 10. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition V. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves through with many sorrows From hence some might infer as the Disciples did from the inseparable and inviolable bond of Marriage noted by our Saviour Matth. 19. If say they the case of the man bee so with his wife it is not good to marry So might some say if they that will be rich fall into temptation and a snare c. then it is not good to be rich yea such as are rich may say Let us give away or cast away all that wee have rather than retain such Vipers as Riches seem to be To prevent such inconsequent inferences the Apostle giveth this Direction whereby hee sheweth
the support of hope and confidence Know that if thou hadst never so little sin a Gal. 3.10 yet thou hast need of a Saviour and if thou hast never so much he is willing and sufficient b Isa 1.18 if thou hadst never so much sorrow and inherent grace thou must be justified by the mirits of Christ alone c Job 9.21 1 Cor. 4.4 Phil. 3.8 9. and if thou hast but so much as is true and sincere thou art justified and shalt be d Mat. 12.20 saved Set thy Faith on work therefore to lay hold upon Christ and Faith will suck strength from Christ as the childe doth cleave to the Mother by the navel and receive nourishment from her a twigg that is shaken by every wind yet tied to the body of a tree it standeth fast eye thy sin to cast thee down and Christs Righteousness to raise thee up Tenthly Bee more in practice than in disputes and wherein thou wouldest inform thy judgement proceed in a right method Many weak Christians cannot see the complexions of their faces because they are alwaies looking into troubled waters searching into needless disputes and questions notional knowledge in the Scripture will never cure thy distemper no more than bare reading of Galen or the works of some Physician will recover a man from a fit of sickness And where thou wouldest be informed proceed in a right method question not thy election first but thy true conversion God hath reprobated mee all will bee in vain but thou must prove thy election by thy conversion as the cause is discovered by the effect Wee must begin in this where God doth end and end where God doth begin As on a Ladder hee that is above if hee would come down to you must first use the top rounds but if you would go up to him you must first use the bottom-rounds and ascend step by step Election is the uppermost round sanctification is at the bottome and by our sanctification wee must climbe up to see our names written in the Book of Life In building men proceed methodo syntheticâ in pulling down methodo analyticâ If you would take a Watch to peeces you must begin where the Watchmaker made an end The Carpenter when hee builds first laies the foundation and finishes the roof last when hee pulls down hee takes off the roof and so to the foundation God did first chuse and then convert us but wee first know our conversion and thereby our election Motives to get Assurance In the cloze take these Motives drawn from the utility of this Assurance to quicken thee further to labour after it This Assurance will bee 1. Comfortable to thy self 2. Profitable to others It will fill thee with comfort 1. Under all Gods Providences 2. Under all Gods Ordinances First That is a desirable frame of spirit that doth fit us to carry our selves under the various dispensations of divine providence wherewith the people of God are exercised as most becomes the Gospel of Christ and the Profession wee make Assurance helps us in this For 1. Assurance sweetens every mercy it is the Sugar in our Wine Hee knows every mercy is given in mercy and not in wrath hee knows it is not his portion hee hath much here but hee is sure hee shall have more hereafter but the want of this imbitters all outward injoyments to the doubting Christian who saith what are the riches of the world to mee when I doubt whether the graces of the spirit are infused into mee what is gold without Gods love and what is plenty without hope of Heaven 2. Assurance will lighten every burden with this hee can bear the burden of adversity as Sampson did the gates of Gaza upon his back Judg. 16.3 without sinking under it 1. The assured Beleever knows he is rich in the midst of Poverty Col. 2.2 Though I cannot say riches are mine yet I can say Christ is mine and that is more Though I cannot say silver and gold is mine yet I can say grace and glory is mine and that is better This beleever can look up towards Heaven and say yonder is the place the palace the Kingdome I have a title to above yonder Heavens must I for ever dwell above yonder Sun is a mansion for mee oh I long to be there where I know I shall for ever be My heart is filled with joy while I think on it oh what joy shall enter into mee when I shall enter into that joyful blessed place though now I walk in raggs I shall shortly be cloathed with white and glorious Robes Now a Cottage is my house but a stately building is prepared for mee 2 Cor. 5.1 Joh. 14.2 3. 2. The assured beleever rejoyceth in the sharpest sufferings for the Gospels sake * Heb. 10.34 Act. 5.40 41. 16.23 24 25. compare Gal. 2.20 with Act. 20.23 24. 21.13 Hee can despise and scorn all the scornings threatnings and reproaches of the ungodly world for though hee seeth hee is hated by men yet hee knoweth hee is beloved by God 3. Assurance is the best cordial in time of sickness and a Soveraign remedy against the fears of death But it is sad to be a doubting Christian when thou art a dying Christian Secondly The assured beleever may with comfort approach to God in all his Ordinances 1. Hee can go to the Throne of Grace with humble boldness crying Abba Father 2. When hee reads or hears the Word of God every part is welcome to his soul When the Promises are opened hee can say these belong to mee when threatnings are denounced hee can rejoyce because hee is delivered from the misery threatned when commands are urged by assurance they are much facilitated this is my Fathers command I will do it my Fathers will I will obey it 3. Hee can approach with joy to the Lords Supper and sit there with great delight Hee sees the wounds the sufferings the sorrows of Christ and saith all this was for mee Secondly This Assurance will make thee profitable unto others 1. To the wicked 2. To the godly 1. To the wicked By this the wicked shall be convinced that Religion is a reality that Ordinances are not empty things when they must acknowledge surely these men meet with something from God in duty which wee are strangers to that maketh them thus chearful in all conditions 2. By this they shall be convinced that that is false they have conceived of seriousness in Religion that if they close with Christ they shall never have a delightful pleasant life more Drooping disconsolate mourning Christians strengthen this error in wicked men too much 2. It will make thee profitable to the godly 1. To the weak 2. To the strong First Thou wilt be profitable to the weak by communicating thy experiences to them for their comfort and support 2 Cor. 1.4 Secondly Thou shalt be profitable to the strong that have the same assurance with thy self When two such
disturbeth the Court more than they that make the noise So disputing with our distractions increaseth them they are better avoided by a severe contempt 6. Bring with you to every holy Service strong spiritual affections our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set it is the unwilling Servant that is loath to stay long at his work but is soon gone could we bring our selves more delightfully to converse with God our hearts would hold our minds close and we would not straggle so often as we do therefore see you do this or you do nothing I was glad saith David when they said unto me come let us go into the House of the Lord Psal 122.1 Were we of this frame of spirit many directions would not need Now what should hinder us from being thus affected Are not the Ordinances of God the special means of our communion with him And the throne of grace the very porch of heaven Can we be better than in Gods Company pleading with him for our souls good and waiting for his blessing Therefore let us be glad and rejoyce in his presence and you will not easily find such out-strayings of mind and thought 7. Remember the weight and consequence of the duties of Religion that is a cure for slightness you are dealing with God in a Case of life and death and will you not be serious With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned either for the life of another or the inheritance or goods of another * Si cum sublimi homine non dicam pro vita salute nostra sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus corporis aciem defigentes de nutu ejus trepida expectatione pendemus non mediocriter sormidantes ne quid sorte ineptum incongruum verbum misericordiam audientis avertat quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus c. Cassian Col. 23. c 7 and wilt not thou plead earnestly with God when thy soul is in danger when it is a Case of Eternal life and death as all matters that pass between God and us are Certainly if we did consider the weight of the business the heart would be freed from this garish wantonness if Christ had taken thee aside into the Garden as he took Peter James and John and thou hadst seen him praying and trembling under his Agonies thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls though thou hast never so much assurance of the issue for so Christ had the frequent return of Christian duties maketh us to forget the consequence of them In hearing the Word be serious it is your life Deut. 32.46 Hearken unto the words of the Law for this is not a vain thing because it is your life thy everlasting estate is upon tryal and the things that are spoken concern your souls every act of communion with God every participation of his grace hath an influence upon Eternity say therefore as Nehemiah in another case Nehem. 6.3 I am doing a great work I cannot come down Can you have a heart to mind other things when you are about so great a work as the saving of your souls 8. Let every experimental wandring make you more humble and careful If men did lay their wandrings to heart and retract them even every glance with a sigh the mind would not so boldly so constantly digress and step aside all actions displeasing are not done so readily therefore it is good to bewail these distractions do not count them as light things * Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia atque a peccato paene aliena videntur scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissimâ— est Cassian Col. 23. cap 7. Cassianus speaking of these wandring thoughts saith The most that come to worship being involved in greater sins scarce count distraction of thoughts an evil and so the mischief is encreased upon them It is a sad thing to be given up to a vain mind and such a frothy spirit as cannot be serious therefore if we do soundly humble our selves for these offences and they did once become our burden they would not be our practice * Hooker on Acts 2 37. One saith that Huntsmen observe of young dogs that if a fresh game come in view they leave their old sent but if soundly beaten off from it they kindly take to their first pursuit the application is easie did we rate our hearts for this vanity and pray against the sins of our prayers with deep remorse this evill would not be so familiar with us 9. A constant heavenliness and holiness of heart if men were as they should be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 In all manner of conversation In solemn duties good and proper thoughts would be more natural and kindly to us they that live in a constant communion with God do not find it such a tedious business to converse with him if they have any excursion of thoughts it is in their daily work and the offices of the common life which they are ever seasoning with some gracious meditations and short ejaculations When they are in duty they are where they would be constant gravity and seriousness is a great help to them Men allow themselves a lawless liberty in their ordinary conversations and then in Prayer they know not how to gather up their hearts such as men are out of prayer such they will be in prayer We cannot expect that pangs of devotion should come upon us all of a sudden and that when we come reaking from the world we should presently leap into a heavenly frame 10. The next remedy is frequent solemn meditation If the understanding were oftner taken up with the things of God and our thoughts were kept in more frequent exercise they would the better come to hand There is a double advantage comes to us by meditation 1. The soul gets more abundance of heart-warming knowledge and therefore will not be so barren and dry which certainly is a cause of wandring Psal 45.1 My heart inditeth a good matter and then my tongue is as the pen of a ready Writer A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections There is a good treasure within him Mat. 12.35 out of which he may spend freely * Gobbet of Prayer one expresseth it thus He thâ—t hath store of gold and silver in his pocket and but a few Brass farthings will more readily upon every draught come out with gold and silver than brass farthings So he that hath stocked his heart with holy thoughts will not find carnal musings so
disapprove and that is drawn from the topick of your own experience and this is argumentum lugubre like a Funeral Anthem very sad and sorrowful Do you not feel and find to the grief of your own souls that whereas you should weep as if you wept not rejoyce as if you rejoyced not and buy as if you possessed not Inverso ordine you weep for losses as if ye would weep out your eyes you rejoyce in temporal comforts as if you were in heaven and you buy as if it were for ever and a day Psal 49.11 But e contrario You pray as if you prayed not hear as if you heard not work for God as if you worked not Now we know experto credas a man that sticks fast in a ditch needs no reasons to prove he is in but remedies to pull him out Your best course will be to propose the case how you may get rid of this unwelcome guest spiritual sloth Eheu quot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet sanctus David vel potius spiritus sanctus ad suam Cytharam Par. it is a case we are all concerned in Asini aures quis non habet Every man and mortal hath some of the Asses dulness and sloth in him and therefore I have brought a whip of ten strings to scourge this sloth and dulness out of us 1. Keep a strict watch over your eyes at all times especially when you are in duty the eyes are the Portholes that Sin and Sathan creep in at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is accounted a great piece of charity to a mans body to close his eyes when he is dead I am sure it is more charity to our souls to close our own eyes whilst we are living Apperuit nobis in Paradiso oculos satan nunc omnis labor in eo nobis est ut eos iterum Clandamus obturemus Luther See what a strict guard Job keeps upon his eyes that would not permit them at any time to view vain or wanton Objects Job 31.1 I have made a covenant with mine eyes why then should I look upon a maid And the Prophet seems here to imply that unless God would turn away his eyes from beholding vanity he should never be quickned in his way It is removere prohibens beholding vanity forbids the banes between the soul and quickning If you will keep your houses warm you must keep your doors shut If you will keep your hearts hot in a duty you must keep your eyes shut If those doors stand wide open for all comers and goers either your soul Dinah-like will be gadding out or Sathan will be getting in by which the poor soul will be defiled and deflowred 2. Send sin packing bag and baggage these two mutually generate one the other Mater me gennit eadem mox gignitur ex me Sin begets sloth and sloth begets sin Sloth in David made him sinful and sin in David made him slothful Aegris corporibus simillima est aegritudo animi Cic. de fin 7. 13. Sin is the souls sickness now sickness makes men lazy lither loath to stir There is a disease incident to mans body called the Lethargy which makes him drowsie sleepy negligent and forgetful it springs from a cold Cathar of a pitchy and glutinous nature which cools and benums the brain Sloth is the Souls Lethargy which makes it sluggish negligent forgetful this arises from the Cathar of sin benumming and stupifying the heart and of all sins turn Covetousness out of doors There is a diseâ—se in the body Aurugo ab aureo colore ut Med. called the yellow Jaundice which makes the persons look yellow all over this springs from the over-flowing of the gall which over-spreading the whole man makes it liveless listless Covetousness is the yellow Jaundice of the soul which arises from the over-flowing of the heart with love to yellow gold by which a Christian is dull'd and deadned Thrust a Knife into the earth and it takes away the edge throw earth upon the fire and it deadens the heat let but earthly-mindedness creep into the heart it takes off the edge and deadens the heat of it to or in any exercise of Religion Solomon calls it an evill disease Eccles 6.2 Indeed the worst of diseases a complicated disease this disease does not only dead but destroy the soul 1 Tim. 6.9 Drowns men in perdition Ver. 10. The love of money is the root of all evil Foenus pecuniae funus animae Leo. The birth of money is the burial of the mind therefore our Saviour Luk. 12.15 bids us take heed and beware of Covetousness A double Caution that we might have a double care Above all keepings keep Covetousness out of thy heart Pro. 4.23 for that will not only hinder thee from being active in duty but help thee to be active against duty The Pharisees who were covetous derided him Luk. 16.14 They that drink of the water of the River Hipanis at first are delighted with it Solinus c. 14. but afterward are so hurt by it that non injuria execrantur It is most true of Chrysorroas the yellow River at first draught it pleases but afterward it makes them so dead drunk that they become dormice for ever after 3. Frequent a quickning Ministry Ver. 50. Thy Word hath quickned me The Word of God is quick and powerful Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living and operative not only formaliter and in it self but also virtualiter in the vertue and efficacy of it it makes men lively in their operation Acts 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oracles making lively Jer. 5.14 Ignis animantibus vim dat mirisicam Vario I will make my words in thy mouth fire Fire as it is the most noble so it is the most active Element and makes other things active Creatures almost dead for cold brought to the fire are made active and nimble Witness Aesops Snake which the Country man brought in his hand but when it had received heat from the fire it disturbed the whole house Dr. Ames relates that there was once such cold Preaching in Paris that the Protestants were constrained to go into the Country to a godly Minister to be warmed A godly Minister will warm a cold heart and put quickness into a drowsie spirit 4. Make out to the Lord Jesus Christ whose Promise and Office it is to make us active and vivacious Joh. 10.10 I am come that they might have life and that they might have it more abundantly Christ came not only to make us alive but also to make us lively Persons who are slothful by reason of cold stiffning their joynts make out to the Mineral and Metalline baths which heal and help them The bloud of Christ is the most precious mineral hot bath in the world it will doubtless cure and quicken all cold and dull souls that come into it Zech. 13.1 It is the Fountain opened for sin and for uncleanness Sloth it is
the creature and drive such a Trade in the Shop that they quite break in their Trading for Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Farm and Oxen have kept millions from Christ These do not make Religion their business but make the world their business and what will all be at death but as a dream or fancy Hab. 2.13 The people shall labour in the fire and weary themselves for very vanity 2. Branch Hence see how hard it is to be saved 'T is not so Branch 2 easie as some apprehend Religion must be our business 'T is not enough to have a smack of Religion a touch and away Canis ad nilum but we must make it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our businesse How many precepts have we to obey how many tentations to resist how many graces to treasure up Religion is the work of our whole lives and all little enough Lord then how hard is it to be saved Where will the sinner appear What will become of the Gallants of our times who make sin their business Quibus cura est ut vesles bene oleant ut digiteÌ„ annulis radirent ut crines calamistro rotentur Hier. whose whole imployment is to indulge and pamper the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All their care is as Hierom speaks to crisp their hair to sparkle their Diamonds instead of steeping their souls in brinish rears they bathe themselves in perfumed waters and ride to Hell upon the back of pleasure Vse 2. Let us deal impartially with our own souls and put Vse 2 our selves upon a strict triall Triall before the Lord whether we make Religion our business And for our better progress herein I shall lay down ten Signs and Characters of a man that makes Religion his business and by these as by a Gospel-Touchstone we may try our selves 1. He who makes Religion his business doth not place his Religion Character 1 only in externals Rom. 2.28 He is not a Jew who is one outwardly Religion doth not stand only in forms and shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is to give God leaves instead of fruit 'T is often seen that the pomp of worship destroys the purity as the paint of the Glass hinders the light And 't is no untruth to say that formality may as well damn as prophaneness A superstitious Pharisee may as well be in Hell as a drunken Epicure A Christians main work lies with his heart He that makes Religion his business gives God the Vitals he worships him in spirit and in truth Joh. 4.24 In stilling the spirits are strongest The good Christian distils out the spirits for God Aaron must offer the fat upon the Altar Lev. 3.14 He shall offer an offering made by fire the fat that covereth the inwards Vers 16. All the fat is the Lords If Aaron had offered the skin instead of the fat it would not have been accepted Externall devotion alone is offering the skin and they that give God only the skin of duty shall carry away only the shell of comfort Character 2 2 Character He who makes Religion his business avoids every thing that may be a remora and hindrance to him in his work A wicked man cares not whether the matter of Religion goes forward or backward he stands in the way of tentation and as if sin did not come fast enough he draws it as with a Cart-rope Isa 5.18 Isa 5.18 But he who makes Religion his business flies from tentation and while he is running the heavenly race layes aside every weight of sin which doth so easily beset him Heb 12.1 A man may as well miss of Heaven by loytering in the way as by losing the way 1 Sam. 21.8 The Kings business required hast so the business of Religion requires hast therefore the good Christian is carefull that he be not taken off the work and so be taken tardy in it Character 3 3 Character He who makes Religion his business hath a care to preserve conscience inviolable and had rather offend all the world than offend his conscience 2 Tim. 1.3 I thank God whom I serve from my forefathers with pure conscience Much of Religion lies in conscience Faith is a precious jewell but conscience is the Cabinet where this jewell must be kept O faelix conscientiae Paradisus bonorum operum virgultis consita variisque virtutum floribus purpurata Aug. ad fratr â—n eremo Tom. 10. 1 Tim. 3.9 Holding the mystery of faith in a pure conscience Love is a beautifull flower but this flower must grow in the garden of a pure conscience 1 Tim. 1.5 Charity out of a pure conscience So sacred a thing is conscience that without this all Religion drops in pieces He who makes Religion his business labours to get conscience regulated by Scripture as the Watch is set by the Dial and having done this he keeps his conscience as his eye that no dust of sin fall into it 4 Character He who makes Religion his business Religion Character 4 hath an influence upon all his civill actions 1. Religion hath an influence upon his eating and drinking he holds the golden bridle of temperance he eatâ— sparingly The godly man feeds not to please the sensuall appetite but that he may as Chrysostome saith by the strength he receives from the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the more fit for the chearfull discharge of spirituaâ—l services He makes not his food fuell for lust but help to duty Epicures dig their own grave with their teeth they feed without fear Jude vers 12. Irregulares gulares Sinners fear not lest their Table should be a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Psal 69.22 they fear not the process of justice while the Wine is in the Cup they fear not the hand writing on the Wall But the godly man being regulated by Religion puts a Knife to his throat Prov. 23.2 that he may cut the throat of intemperance 2. He that makes Religion his business Religion hath an influence upon his recreation The strings of the Viol must sometimes be slackned lest they break Neque semper arcum tendit Apollo God affords his people generous delights the Scripture allows the use of the Bow 2 Sam. 1.18 But we are apt to offend most in lawfull things more are killed with Wine than with poyson Religion sits Moderatour in the soul The man influenced by Religion dares not make play an occupation 't is oyl to quicken him in Gods service not a Sea to ingulph him He who is devoted to Religion puts bounds to the Olympian sports he knows where to make his stops and periods he sets up an Herculis Columna on which he writes non ultra no further than this 3. He that makes Religion his businesse Religion hath an influence upon his buying and selling The wicked get a livelihood often by cozening sometimes they embase commodities Amos 8.6 They sell the refuse of the Wheat They would pick out
the best grains of Corn and then sell the rest sometimes they falsifie their weights Hos 12.7 He is a Merchant the ballances of deceit are in his hand But he who makes Religion his businesse is regulated by it in the Shop he is just in his dealings he dares not hold the Book of God in one hand and false weights in the other he is faithfull to his neighbour and makes as much reckoning of the ten Commandements as of his Creed 4. Religion hath an influence upon his marrying He labours to graft upon a religious stock he is not so ambitious of parentage as piety nor is his care so much to espouse dowry as virtue * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys In a word he seeks for a meet help one that may help him up the hill to Heaven this is marrying in the Lord. That marriage indeed is honourable a Heb. 13.6 when the husband is joyned to one who is the Temple of the Holy Ghost 1 Cor. 6.19 Here is the man that makes Religion his businesse who in all his civill transactions is steered and influenced by Religion Religion is the universall ingredient 5. He who makes Religion his businesse is good in his calling and relation relative grace doth much grace Religion I shall suspect his goodnesse who herein is excentricall some will pray Character 5 and discourse well but it appears they never made Religion their businesse but took it up rather for ostentation than as an occupation because they are defective in relative duties they are bad husbands bad children c. If one should draw a picture and leave out the eye it would much eclipse and take from the beauty of the picture to fail in a relation stains the honour of profession He who makes Religion his businesse is like a Star shining in the proper orbe and station wherein God hath set him Character 6 6. He who makes Religion his businesse hath a care of his company he dares not twist into a cord of friend ship with sinners Psal 26.4 I have not sat with vain persons Diamonds will not cement with rubbish 'T is dangerous to intermingle with the wicked least their breath prove infectious Sin is very catching Psal 106.35 36. They were mingled among the heathen and learned their works and served their Idols which were a snare unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus if you mingle bright and rusty armour together the rusty will not be made bright but the bright will be made rusty He who makes Religion his businesse likes not to be near them whose nearnesse sets him further off from God and whose imbraces like those of the Spider are to suck out the precious life The godly man ingrafts into the communion of Saints and hereby as the Siens he partakes of the sap and virtue of their grace he who makes it his businesse to get to Heaven associates only with those who may make him better or whom he may make better Character 7 7. He who makes Religion his businesse keeps his spirituall watch alwayes by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He watcheth his eye Job 31.1 I have made a covenant with mine eyes When Dinah was gadding she was defiled Gen. 34.1 When the eye is gadding by impure glances the heart is defiled 2. He who makes Religion his businesse watcheth his thoughts least they should turn to froth Jer. 4.24 How long shall vain thoughts lodg within thee What a world of sinne is minted in the phancie a child of God sets a spy over his thoughts he summons them in and captivates them to the obedience of Christ 2 Cor. 10.5 3. He who makes Religion his businesse watcheth his passions passion is like gunpowder which the Devill setting on fire blowes up the soul Jonah in a passion quarrels with the Almighty Jonah 4.1 9. He who is devoted to Religion watcheth his passions least the tyde growing high reason should be carried down the stream and be drowned in it 4. He who makes Religion his businesse watcheth his duties Matth. 26.41 Watch and pray First he doth watch in prayer the heart is subject to remisnesse if it be not dead in sinne it will be dead in prayer a Christian watcheth least he should abate his fervour in duty he knows if the strings of his spirituall Violl slacken Col. 3.16 he cannot make melody in his heart to the Lord. Secondly he doth watch after prayer as a man is most carefull of himself when he comes out of an hot bath the pores being then most open and subject to cold so a Christian is most carefull when he comes from an Ordinance least his heart should decoy him into sinne therefore when he hath prayed he sets a watch he deals with his heart as the Jews dealt with Christs sepulchre Matth. 27.66 They made the sepulchre sure sealing the stone and setting a watch A good Christian having been at the word and Sacrament that sealing Ordinance after the sealing he sets a watch 5. He who makes Religion his businesse watcheth his temptations Temptation is the scout the Devill sends out to discover our forces 't is the train he layes to blow up our grace Satan ever lies at the catch he hath his depths Rev. 2.24 his methods Ephes 4.14 his devices 2 Cor. 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is continually fishing for our souls and if Satan be angling we had need be wâ—â—ching He who makes Religion his businesse is full of holy excubation he lies sentinell and with the Prophet stands upon his watch-tower Hab. 2.1 Solomon saith of a virtuous woman her candle goes not out by night Prov. 31.18 the good Christian keeps his watch-Candle alwayes burning 8. He who makes Religion his businesse every day casts up his Character 8 accounts to see how things go in his soul Solomon saith know the state of thy flock Prov. 27.23 a man that makes Religion his work Lam. 3.40 Seneca is carefull to know the state of his soul before the Lord brings him to a tryall he brings himself to a tryall he had rather use the looking-glasse of the word to see his own heart than put on the broad spectacles of censure to see anothers fault he playes the Critick upon himself he searcheth what sinne is in his heart unrepented of and having found it out he labours by his tears as by the water of jealousie Numb 5.22 to make the thigh of sinne to rot He searcheth whether he have grace or no and he tryes whether it be genuine or spurious he is as much afraid of painted holinesse as he is of going to a painted Heaven He traverseth things in his soul and will never leave till that question whether he be in the faith be put out of question Here is the man making Religion his businesse 2 Cor. 13.5 he is loath to be a spirituall bankrupt therefore is still calling himself to account and wherein he comes short he gets
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
the Roe upon the mountains or as the Charets of Aminadab Now having laid down the Rules let me for a conclusion presse all Christians to this great duty of making Religion their businesse and I will use but two weighty considerations Motive 1 1. The sweetnesse that is in Religion all her pathes are pleasantnesse Prov. 3.17 The way of Religion is strowed with Roses in regard of that inward peace God gives Psal 19 11. In keeping thy precepts there is great reward This is such a labour as hath delight in it as while the mother tends her child and sometimes beyond her strength too yet finds a secret delight in it so while a Christian is serving God there 's that inward contentment and delight infused and he meets with such transfigurations of soul that he thinks himself half in Heaven 'T was Christs meat and drink to do his Fathers will Joh. 4.34 Religion was St Pauls recreation Rom. 7.22 Though I should not speak of wages the vails God gives us in this life is enough to make us in love with his service 2. The second and last consideration is That millions of persons Motive 2 have miscarried to eternity for want of making Religion their businesse they have done something in Religion but not to purpose they have begun but have made too many stops and pawses they have been lukewarm and neutrall in the businesse they have served God as if they served him not they have sinned fervently but prayed faintly Religion hath been a thing only by the bye they have served God by fits and starts but have not made Religion their businesse therefore have miscarried to all eternity If you could see a wickedmans Tombstone in Hell you might read this Inscription upon it Here lies one in the hellish flames for not making Religion his businesse How many Ships have suffered shipwrack notwithstanding all their glorious names of the Hope the Safe-guard the Triumph so how many souls notwithstanding their glorious title of Saintship have suffered shipwrack in Hell for ever because they have not made Religion their businesse Whether well composed Religious Vowes do not exceedingly promote Religion PSAL. 116. ver 12 and 14. What shall I render to the Lord for all his benefits towards mee I will pay my vowes unto the Lord now in the presence of all his people DAvid was no Popish votary nor were the Vowes he is now about to pay like the Vowes of Popish and superstitious votaries either in the Matter of them or in the Object of them nor in the Manner or End of them and I hope you who read these lines are as the greatest part of my Auditors were farre enough from liking of such Vowes in others and from lying under the ensnaring tye of any such Vow your selves Since then there is such unlikenesse hoped from you justifie the unlikenesse and disparity between my discourse and theirs whose businesse is either to state and maintain Monkish vowes or to state and overthrow them the one the work of Popish the other the work of Protestant writers In the Words which I have chosen we have a fit occasion to state our own case by David 's who was mindfull of his debt to the Lord and the more carefull to discharge it because it was due by vow Two things noted will be a Key to open the words so farre as we at present are concerned in them 1. That the summe of all our Religion is our rendring to the Lord. I might so define Religion and with these qualifications that it be done in right and due Manner in Right and proper Matter it would amount to a definition of the True Religion All the Religions which men have in the vanity and blindnesse of their mindes superstitiously and idolatrously adhaered to have been nothing else but their Rendring to their supposed Gods according to their apprehensions and erroneous thoughts and the Rendring to the true God in a true and right manner is the summe of true Religion This Notion is consonant to the Scriptures Thus Matth. 22. v. 21. Mat. 22.21 Give unto God the things that are God's as true loyalty is a giving to Caesar the things that are Caesars so true Piety is the giving to God the things that are God's Matth. 21.41 And so in that Parable of the vineyard let out to husbandmen All we owe to God is expressed by the rendring the fruit of the vineyard particular Acts of Religion are so expressed too in the * Psal 56.12 Hos 14.2 2 Chro. 34.25 Scriptures Let this then be the import of David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall I render to the Lord In what things and by what means shall I promote Religion in the exercise thereof How shall I shew my self duely Religious toward him who hath been constantly and abundantly munificent in his benefits towards me The second thing to be noted is this that David so ordered his vowes that he could pay them and in paying them did so render to the Lord as that Religion was promoted and furthered He had so engaged himself by vow that he could say I will pay And his vowes were such as were a fit Answer to that enquiry What shall I render to the Lord David had very well composed his vow it lay within his compasse he could perform it and in performing he paid Tribute and did homage to the Lord in keeping his vow he gave unto the Lord. Now put these two notes together and they are resolved into this Doctrinall position Vowes so made as we can say we will pay them Doctr. and so made that in paying them we render to the Lord do much advance and promote Religion Or in the words of that Case of Conscience now to be stated Wâ—ll composed vowes do much promote Religion Who so doth engage himself by a well ordered vow doth set his Religion in the whole or in some particular part of it in very good forwardnesse Religion is a gainer by this bargain well made the Bond is to God but Religion receives the interesse at least Well composed vowes are Religion's engines able to move the weightier burthens and loads and fit to be onely employed in them In handling farther this Case we must enquire 1. What a Vow is that we may know of what we speak 2. Whether a Vow may lawfully be made by us 3. When it is well composed for Religion's advantage 4. How much it furthereth Religion 5. Whence this influence of a Vow upon Religious persons 6. What proper use to make of the Position Generall 1 A Vow is a voluntary and deliberate Promise made unto God in an extraordinary case Est promissio Religiosa sanctè facta Deo Szegedin loc com It is a Religious promise made unto God in a holy manner so a Modern writer defines it It is a * Est Sancta Religiosá promissio Deo consulto spontè factá ad aliquid faciendum vel omittendum
quod illi gratum acceptum fore constat Bucan loc com 45. Holy and Religious promise advisedly and freely made unto God either to do or to omit somewhat which appeareth to be gratefull and well pleasing unto him So Bucanus I forbear Aquinas his definition of a Vow If these I have given satisfie not then view it in the words of Peter Martyr a man of repute and well known to our own nation in the dayes of Edward the 6th of ever blessed memory a Est sanctá promissio quâ nos obstringimus Deo aliquid oblaturos esse Pet. Mart. loc com de votis It is a Holy Promise whereby we bind our selves to offer somewhat unto God There is one more who defines it and he is a man whose judgment Learning and Holinesse hath persumed his Name it is Learned Perkins in his Cases of Conscience A Vow saith he is a Promise made unto God of Things Lawfull and Possible Of these five descriptions of a Vow you may indifferently choose which you will for when you have chosen either of them and looked upon it you will find it lay's an obligation upon the person vowing and bind's him strictly and unalterably to perform his vows for it is 1. a promise b Deut. 23.23 it is not a Purpose not a single resolution much lesse is it the Deliberation of the mind concerning a matter not yet determined but determinable on either part A Vow is a Promise which had it's beginning in a serious due and thorough Deliberation which from Deliberation passed into a Rationall strong and fixed purpose of doing what had been so deliberated and weighed Nay further yet a Vow passeth into a formall and expresse Promise and so makes the votary a debter This part of a Vow Solomon hath long since prepared to our hands Eccles 5. v. 6. Suffer not thy mouth to cause thy flesh to sinne neither say thou before the Angel that it was an errour Note what Solomon forbid's viz. c Ne committas temerè vovendo Mercer in loc Offend not by rash vowing Nor seek excuse by saying d Neque dixeris te per errorem imprudentiam vovisse nec advertisse quid faceres dum voveres Mercer in loc it was an errour i. e. through mistake and imprudence thou hast vowed not observing what thou diddest when thou vowedst It must be a deliberate and advised act of a man if he will duely vow to God 2. It is said to be voluntary the thing speak's it self a Vow must be free it is injurious to extort a Promise from a man free choice should be the spring of every promise much more of every Vow The old Law empowred some persons to disanull the vow of an other but no Law or reason can empowre any one to enforce a Vow upon another each one may forbear to vow Deut. 23. v. 22. 3. As it must be voluntary and deliberate so it must be to God alone we read still if thou wilt vow thou shalt vow to the Lord Not to Angels with such as worship them not to Saints with superstitious Papists not to any man man may promise solemnly unto man but he may not vow man may be the witnesse of thy vow but man may not be the object For the dependance of man upon man is not great enough to warrant the one in vowing or the other in expecting such a vow bâ—side that we must not vow to one we must not pray to nor can we expect help from man in cases that are just ground for and which do require a vow from us Which cases 4. I say are extraordinary and more than usuall either from received mercy or hoped and expected mercy It is impossible he should well compose his vowes or duely pay them who makes ordinary and daily cases ground of his vowes we cannot but forget many an ordinary mercy receivâ—d but we may not must not forget any vow made We must pray for every mercy we want but we may not bind our selves in the bonds of a vow for every mercy we pray for this would inevitably cast us upon the sin of falsehood and unfaithfullnesse in our vowes But I proceed to the second thing to be enquired into that is Whether it be lawfull in any case for us now under the New Testament to make a Vow That it was lawfull for the Jew none have doubted but some doubt is made whether a Christian may voluntarily bind Generall 2 himself to God by making a Vow The solution of this doubt is necessary to our clearer determination of this case for if vowes were now unlawfull to us they could neither be well composed nor could they advantage Religion and if it may appear they may lawfully be made then we may go on in the consideration of the remaining particulars To this sâ—cond then very briefly we answer That a Christian may lawfully make a promise or Vow unto God binding himself more than ordinarily unto God for and in expectation of mercy in some or other more than ordinary case or exigency For a great mercy received already a Christian may vow thankfullnesse for a mercy not received but expected he may vow upon the receipt to tender to the Lord more than usuall duty Such vows at this day may be used by us Ejusmodi vota hodie quoque nobis in usu esse possunt quoties nos Dominus vel à clade aliquâ vel à morbo difficili vel ab alio quovis discrimine eripuit Calvin Instit l. 4. c. 13. so often as the Lord hath delivered us from any destruction or dangerous disease or from any danger saith Calvin speaking of Vowes for mercy to be received And Mr Perkins in his Cases of conscience both affirms what we now do and answers the Objections made to the contrary But leave we men and come to Reason why it is lawfull for us to vow 1. What is not evil in it self nor evil by accident * 1. Vows well-ordered not sin in themselves nor by accident unlesse made evil by the undue ordering of it through our fault may lawfully be done by us I know this well considered proves it self yet I would confirm it with this observation What is not evil may lawfully be done by us now things are evil either per se or per accidens If Vows be either way evil it is by accident which accidental evil may be prevented and indeed is by due composing of Vowes and by diligent performing of them when composed So that if a Christian may order the making and performing his Vow so as to prevent the evil which attends a Vow ill-made than such a Christian may surely make a Vow very lawfully But I presume no one will doubt that he who makes Vowes seldome consultedly and sincerely may duely keep them and in so doing prevent any consequent evil 2. Some Vowes once lawfull on morall grounds Such lawfull still 2. Vowes may be
may be out of our power It is therefore good to limit it so far as it shall be in your power and so long as it continues in your power to perform your Vowes These two things are requisite to a well composed Vow an occasion or exigency more than ordinary and then a thing lawfull acceptable proportioned to the mercy and within our power Now when these concurre A third must be added that is Thou must vow cheerfully and with a ready mind there must be much of the will in it 3. Vowes must be cheerfully made Some tell us the Latin word noting a Vow comes from the word which signifies the will Indeed all that is in a Vow so farre as it is a Vow is and must be of our will for it consisteth principally if not solely in the manner of our obliging our selves and this is voluntary God hath left it much at our liberty to vow or not to vow only he requires us to do it cheerfully if we vow it is matter of our choice Deut. 23.22 If thou forbear to vow it shall not be sin unto thee Yet if we will vow it is matter of duty to do it cheerfully for so the Lord loveth a cheerfull giver 2 Cor. 9.7 and therefore expects a speedy performance Defer not to pay Eccl. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempore respirationis festinatio Hence the Rabbinicall Proverb Speed suits the time of deliverance As a Vow suits the time of dangers and straits so hast from a ready mind fits the time of deliverance and mercy But Fourthly He that will compose his Vow well must vow sincerely and uprightly that is to the end he may most honour God by 1. The Commemoration of his mercy 4. Vow sincerely and goodnesse Vowes are mercyes Monuments on which are written the praise of the Lord. 2. The publishing the mercies of God for the engaging others to admire the Lord and to trust him and to seek unto him 3. The setting grace on work in the heart and soul of him that Vowes It sets grace on work both in that part which eyes God to draw nearer and to keep closer to him and in that part which keeps eye on sin to prevent mortifie and destroy it So then when a Christian having received or being in expectation of some extraordinary mercy from God doth deliberately promise what is lawfull in it self acceptable to God proportioned to the mercy and within his power to performe who so doth this chearfully and sincerely that God may be honoured in the continued remembrance of it in the publick declaring it and in the exciting of grace in the person Vowing Then hath a Christian well composed his Vow And such a Vow doth very much further Religion Which will appear by handling the next thing How much or in what things it doth further and promote Religion 4. Generall How well composed Vowes promâ—te Religion The credit of Religion Now there are three grand concerns of Religion than which it hath none greater and all three are carried on and promoted by such Vowes as these First Religion hath its concernment in the credit and reputation which it hath in the world Religion hath a name to look after so well as you or I and it loseth or gaineth as it is either honoured or reproached by the Professors of it Now when times of extraordinary danger drive us to our Prayers and Vowes to the true God and we resolve to have mercy from him or to choose to fall into his hand this fâ—ts the credit and honour of Religion that it can have recourse to God whom we know can deliver us This is somewhat but the making a Vow doth not so much honour Religion as the performing of it doth when it is hereby declared to the world that Religion is the thing makes men the same in their mercies which they were in their distresses that the God they worship is the true God able to require their Vowes if they should neglect to pay them A Heathen who in distresse makes a Vow and in his safety performes it carefully putteth a very high honour upon his false God upon his Idol What Christian soever makes and keeps his Vowes duly doth likewise put an honour on the true God It honours 1. The power and providence of God by acknowleding its Soveraignty over all in the world and its particular disposing and over-ruling of us and our concerns when thou Prayest and Vowest in a strait thou seemest to tell the world thou believest that thy God rules the world by his power and providence But when thou payest thy Vowes thou really testifiest to the world that thou believest and ownest this power in thy particular case so when Jephthah when David paid their Vowes they did give real testimony that their God delivered them by his power and providence and this is Religions honour that it is the Worship of so mighty a God 2. It honours God in his readinesse to hear and in his faithfullnesse to answer the prayers of his suppliants Prayers conceived speake a belief that he is ready Vowes made speak our confidence that he is faithfull but now Vowes performed speak thus much that we have found him so to us when David said I will pay my vowes it is that he may render to the Lord for the Lords readinesse and faithfullnesse to hear and deliver him Now its Religious honour that it is the worship of a God of truth and faithfullnesse 3. It honours God in his Omniscience and all-seeing eye it declares to the world that we worship and serve a God who takes notice of us in particular and who observes whether we keep our word with him or no when thou hast made a Vow and canst performe it yea dost perform it because thou knowest and believest thy God remembers when thou didst make it and observeth how thou wilt performe it what is this but to give him the honour of his all-seeing and all-observing eye 4. It honours Religion in that it is a Demonstration that Religion teacheth men gratitude It is a high charge which is laid on the Romans in their Heathenisme that they were unthankfull Rom. 1.21 It is a very great reproach to Religion to have its professors branded with this It is though but one single miscarriage left on Hezekiah's name like a spot in the Moon to endure while his name shall be in remembrance That he remembred not to return to the Lord according to the benefit done unto him 2 Chron. 32.25 But now thy care to make thy Vowes well that they may be kept and thy thankefullnesse in keeping them when so made do clearly evidence that thy Religion engageth thee to aime and attempt at the highest gratitude Si ingratum dixeris emniâ—dicis Now according to the old Rule if you say a man is unthankefull you say he is all naught so if you say he is thankfull and his Religion teacheth him to be
so you speak all good of the man and of his Religion Indeed David doth often comprise all Religion in this Be thankefull unto him So Religion shineth forth in the lustre and brightnesse of a good name when they who professe it dare neither be rash in making nor remisse or false in keeping their Vowes Next Vowes well composed and faithfully performed do much promote Religion and that frequently Spreading Religion 2. By setting forward the growth of Religion in the midst of those who professe it for I will onely speak of this now albeit I might speak of the spreading of Religion amongst such who before were strangers to it by the faithfullnesse of some zealous prudent and industrious votaries When Christians of great exigencies are brought on their knees to pray and plead and confesse and promise if they may be heard and when they come to praise acknowledg and pay their Vowes to God in the presence of those are called his people it is very powerfull to By confirming 1. Confirme them in the profession and to establish them For who would not hold fast where he can observe such goodnesse tendernesse and power in God he worshipeth Psal 107. Men religious men some at least will praise the Lord for such wonderfull works to the children of men Psal 36.7 when they see such excellent loving kindnesse shewed to the distrssed the children of men will put their trust in God None will leave the shadow of that wing which so saveth Reforming 2. It is very like to make them enquire into the wayes and doings which have been theirs but have not been good and to look forward to the wayes which must be theirs and must be amended when a stander by shall observe the distresse a good man is in and how he resents neglect of duty prevalency of corruption necessity of reforming and binds himself to more diligent discharge of duty to more vigorous oppsition of sinne to constant care of reforming He is ready to reflect on himself and if he be what he professeth will judge himself one who is as deep in the faults as much needing to reform and as near to the like or greater distresse He may ere long be put to it and therefore it will be best to be on the amending hand 3. Vowes promote Religion in the Votaries heart and life But however thirdly Vowes well made and kept well very much improve and promote Religion in the heart and life of him who so Voweth and keepeth his Vow If none of those who are acquainted with thy religious making and keeping thy Vowes should either honour it more or set to the exercise of it more yet certainly it will produce such effects in thy life as will very much conduce to the encrease of godlinesse and righteousnesse which will appear by some few particulars which are undeniably the effects of a well composed Vow and do as undeniably promote and set forward Religion As 1. Vowes encrease circumspection First A well composed Vow will make thee more circumspect and wary in the generall course of thy life Such an influence it hath as doth more directly work on one particular part yet is not terminated to that particular onely It is here as with a Debtor who doubles his bond and security for his debt upon some extraordinary favour which his Creditor shewed him This double bond directly looks to that particular debt but it works on the debtor's ingenuity and gratitude to be more carefull in the discharge of all his debts so thy Vow looks on a particular but engageth thee to better discharge of all thy debts to God Thus it was with David Psal 56.12 13. Thy Vowes are upon me O God Now these Vowes were made when he was in danger of his life as it seemeth from the 13th Verse For when God heard him he delivered his soul from death for this he Vowed Praises in particular and he will render them but withall he takes himself to be hereby engaged to a more exact and circumspect walk before God in all duties so he expresseth himself Vers 13. latter part Vowes are too broad and generall which are not fixed more especially to some one thing And They are too narrow which are so fixed to one that they exclude all other things which might conveniently be taken in Jacob mentions Tithes as the particular object of his Vow but Jacob withall intended a more exact and circumspect care over himself and Family in matters of Religion as appeareth by those passages Gen. 35.2.3 Jacob said unto his houshold and to all that were with him put away the strange Gods that are among you Here is the reforming of his houshold And observe this was in consideration of Gods answering his prayers when he Vowed unto God who answered him in his distresse and was with him in the way which he went So then like a stream it riseth from one spring-head and runs in one main current but it disperseth it self through many other smaller branches and waters every part But Secondly 2. Vowes discover former defects Well composed Vowes do very much promote Grace and Holinesse in the heart of the vower in that it doth bring the man to a serious view and survey of his former defects and neglects when he comes to look over his streits what likely brought them on him and so put him on this extraordinary way of seeking God and suing for mercy when he reads over the bond he hath voluntarily entred into and observes what put him thus in debt to God when he views these and such like particulars he comes to knowledge of his former aberrations and defects Now as a good and carefull tradesman accounts he is in a good forwardnesse to a thriving way when he hath found out what did hinder and endammage his trade for removall of which he hath set himself in a hopefull and likely way so when a Christian comes to cast up accounts to make even he finds an unconstant and starting heart hath in this or that particular endammaged him and if there be any way of dealing with it to keep it constant and stable it is by doubling its bonds and this must be done by vow this course is like to repair former defects and reparation I am sure is good and effectuall means to keep up the house Some Interpreters tell us that when Jacob came to reform his house it was occasioned by his defective observance of his Vow and that God in Gen. 35.1 puts him in mind of it in such words Go up to Beth-el and dwell there and there build an Altar if their conjecture fail not it is a pertinent instance to our case Jacob had made a good Vow and well ordered and doubtlesse had performed much of it yet thirty years after he is minded of it by God and then he comes to consider and performe what was yet wanting to make up his defects Thus when care
and jewels into the Sea another eagerly drinking down that which you knew to be the juice of Toads and Spiders or hugging a Viper and Scorpion in his bosome anothe stabbing himself in the breast another laughing at and licking his own plague sores and all of them reviling cursing striking spitting in the face and stabbing at the heart of those that any wayes endeavour to hinder them from destroying themselves or that will not do as they do and be as mad as themselves should we not pity them and with grief of heart say Wo is me that I live among such Why Sirs He that hath had any serious thoughts of Eternity that hath soberly considered the worth of an immortal soul that believes the Holiness Justice and Power of God that understands the evill of sin what a plague what a venome what a dagger at the sinners own heart sin is he cannot but see and know that every ungodly prophane sinner is much more an object of highest compassion than any I have now mentioned and therefore cannot but cry out Wo is me c. 3. It is a trouble to good men to sojourn c. with reference to themselves and their own concernments because they are sensible that such a condition layes them open to a great deal of danger and that 1. In regard of their graces for the want of the society of good men and the Ordinances of the Gospel is like the want of dew and rain to the grass or food to the body and therefore those who have tasted of the sweetness and fatness Psal 36.8.65.4 and know what a blessedness 't is to be satisfied with the goodness of Gods house cannot but mourn over the want of Gospel-Ordinances as the presence of the Sun beams make the flowers to be fresh and beautifull and yield a fragrant smell whereas the want thereof makes them look pale and wan and hang the head even so the enjoyment of good society and Gospel-Ordinances makes the graces of a beleever amiable and lovely and give forth their pleasant smell the want of which makes them very much to droop and languish And then on the other side the society of wicked men the venome and poyson of an evill example the alluring flatteries of the world on one hand and its frowns and threatnings on the other hand are of great force to nip and blast to dead and dull the graces of good men And therefore he who knows the worth and value of true grace that accounts it his riches his treasure his jewel his life Luke 12.21 and is sensible how much depends upon the life and vigour of Grace and Religion in his soul and understands how destructive the want of Gospe-Ordinances and the company of evil men are to his graces may well cry out Wo is me that I sojourn c. 2. In regard of their persons and the concernments of this life the enmity that is in the seed of the Serpent against the seed of the Woman doth not onely put forth it self in endeavours to ruine or weaken their graces but also to destroy their persons wicked mens malice against that spiritual life of grace in good men which themselves do not partake of doth soon improve into malice also against that natural humane life which themselves are also partakers of their desires to suck the blood as I may so say of good mens souls graces makes them delight to suck the blood of their bodies witness Cain 1 Joh. 3.12 the first that learnt this bloody trade by killing his brother for no other cause but because his own works were evil and his brothers righteous witness also Ahab and Jezabel Manasseh c. but the foul-mouthed witness to this black and sad rruth is the scarlet bloody Whore of Babylon Rev. 17.6 who is drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and therefore in Gods due time she shall have blood to drink those therefore who understand what an hellish fire of rage is in the hearts of wicked men how great their malice is against goodness and good men and what combustible matter our life and the comforts of this life be so far as they value these mercies have reason with David to cry out Wo is me that I sojourn in Mesech c. And now the wofull condition of those that are deprived of Gospel Ordinances and sojourn where heavenly Mâ—nna doth not fall and who dwell among and converse with wicked and ungodly men as it calls upon us to bless God when it is not so with us and to pity and pray for those who have reason to take up such a complaint as David here doth so also to bethink our selves what we ought to do if the case were ours for you know the life of a Christian is very oft and very fitly in Scripture compared to a warfare and surely he is but a mean souldier and never like to come off with victory and triumph who doth not prepare himself for all kinde of assaults and doth not labour to fortifie every passage whereat he may be stormed and therefore 't is good for us to make the condition of others our own so that this question or practical case of conscience will offer it self to our consideration Quest How shall those Merchants and others keep up the life of Religion who while they were at home enjoyed all Gospel-Ordinances but being abroad are not onely deprived of them but liable to the Inquisition and other wayes of persecution for their Religion Before I answer the Case I shall a little open it and lay down some preparatory propositions for the right understanding of it and then direct our practise By Religion we do not understand any outward way or form any pomp and gayeties in worshipping God but such a due sense of our dependance upon a good and gracious almighty holy God for our being and well-being both in time and to eternity as doth powerfully engage the soul heartily to love God and sincerely to serve him in obeying his good and holy commands made known to us By the life of Religion we may understand either 1. The truth and reality of it in the soul in opposition to a soul dead in sin or 2. The vigour activity and livelinesse of Religion in opposition to a dead dull languid principle and both may be well included in the Question for as we are all concerned to endeavour by all fit and lawfull means not only to have our bodies kept from rotting and putrifying by the salt of a living soul but to have them active and vigorous sit for the employments of a naturall life Salillum animae Plaut and not stupified with lethargies and benumming palsies even so we ought to endeavour not only that our souls may be quickned with a true principle of Religion but that we may have such a lively vigorous and influencing sence of divine goodnesse upon them