of our souls Aegypt is said to have no rain Terra non indiga Jovis but God makes it fruitfull by the oveflowing of its own River Nilus and truly if God bring any true beleever into a spiritual Aegypt where the rain of publick Ordinances doth not fall he can cause such a flow of holy and heavenly thoughts and meditations as shall make the soul very fruitfull in a good and an holy life and therefore we should oft in such a condition believingly remember that if we do our endeavour by private prayer meditation reading and such like God is able and will in the want of publick Ordinances preserve the life of Religion in our souls by private helps We proceed now to the second Question contained in the general case viz. Qu. What should believing Christians do to preserve their outward concernments among persecuting enemies without hazarding their Religion Now this question will resolve it self into two particular Queries 1. What should such do to secure themselves from suffering 2. What should they do to encourage themselves against and support in sufferings The summe of what may be said to the first Query I suppose to be comprized in that counsel of our Lord Jesus who was Wisdome it self and Innocency it self Matth. 10 16. Behold I send you forth as sheep in the midst of Wolves be ye therefore wise as Serpents and harmless as Doves the Serpents wisdome joyned with the Doves innocency are the true Christians best security to each of which I shall speak something 1. Get spiritual Prudence and Wisdome to secure from suffering where we have not a clear and sufficient call The Heathens hinted wisdome as well as strength to be needfull for a Souldier when they appointed the Warlike Goddess Pallas to be the Patroness of Wisdome a Souldier may and ought to guard himself and by winding and turning his body avoid the enemies blow so long as he doth not turn his back forsake the field or betray his trust in like manner may a good Souldier of Jesus Christ by any lawfull means guard himself from suffering and by any just compliance or stepping aside or giving back avoid a blow or make a fair retreat so long as he keeps the Field and doth not turn his back upon nor give up a good and a just cause for fear of suffering Hence the Apostle adviseth Col. 4.5 Walk in wisdome toward them that are without that is walk as those that have wisely fixt upon a good end and do use the most proper and likely means to attain that end Now this general direction will branch it self forth into these particulars 1. Do not rashly and unnecessarily provoke those that have power to do you a mischief it is not wisdome to stir in a wasps nest nor by bloody colours to provoke a wilde Bull and certainly our life and the comforts and relations in this world are such real and great blessings that they are not to be sacrificed to an humour nor cast away but upon the most serious consideration and real necessity and certainly when our Lord Jesus directed his Disciples if persecuted in one City to flye to another he never intended they should throw themselves into the jaws of roaring Lions nor provoke Bears and Tygers to tear them in pieces nor leave the quiet habitation of Sion to seek persecution and court a Martyrdome among Pagans and Infidels The holy Apostle Paul who was as willing to dye for the Name of Christ as any Act. 21.13 and was therefore by his love and zeal urged to go into the Theater at Ephesus yet he took the prudent counsel and advice of his Friends not to venture himself nor by his presence provoke the enraged multitude Act. 19.31 and afterward he made use of his Kinsmans help to secure his life from those who had bound themselves with an oath to kill him Act. 23.16 and at last appeals to Caesar to avoid the mischief designed against him by the Jews Act. 25.10 This piece of spiritual prudence caused the primitive Christians to abstain from prophaning the Temples of the heathen and reviling their gods and therefore they chose to discover to them the vanity of their Idolatries from the Writings and Records of their own Prophets and with the greatest love and sweetness that could be yea this was so evident in Paul himself that the Town-clark of Ephesus was able to be his and his fellow-Christian Compurgator in this matter Act. 19 37. Ye have brought hither those men which are neither robbers of Churches or as the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrilegious persons nor yet blasphemers of your goddess and therefore that which Josephus accounts one of Moses Laws that none should blaspheme the Religion of another though it be not a general duty as appears by Elijahs mocking and scoffing at the God and religion of Baals Priests 1 King 18.27 yet it holds good here as a rule of prudence to avoid needless provoking of those that are without And in this case I take this to be a sure rule whatever act of ours hath rationally a greater likelihood to provoke harden and enrage the hearts of men rather than to convince and convert is a fruit of indiscretion not of Christian prudence a piece of folly not a part of our duty It was certainly a favour from God when he inclined the heart of Trajane to order his Proconsul Plinius Secundus Plin. Sec. Ep. l. 10. Conquirendi non sunt sideferantur arguantur puniendi sunt desiring to know his pleasure in the case that when any were brought before him and accused to be Christians he should punish them according to Law but should not industriously search them out if now any should have rushed into the Judges presence and taken the Devils work out of his hands who is the accuser of the Brethren it would surely have been a sinfull undervaluing the favour of God in that relaxation of their persecution But now this advice must be bounded with a word of caution for as we should take heed lest our zeal degenerate into ambition and foolish vain-glory in suffering so on the other side lest our prudence and Christian wisdome turn to sinful craft and policy while to avoid the stroak of persecution we take up the Devils buckler of unlawfull practises The Apostle Peter was not bound to go into the high Priests hall and proclaim himself a Disciple of Jesus but he was obliged not to deny and forswear it when challenged with it and so though I am not alway bound to proclaim my faith and Religion yet am I engaged never to disown it and therefore we must take heed of that which Elihu charged Job with Job 36.21 the choosing iniquity rather than affliction and therefore when fear or covetousness would urge us to sin rather than suffer let us remember against our fears that 't is a more fearfull thing to fall into the hands of the living God than dying men
of him Mat. 11.28 Great then is the mistake of those that think Zeal and Moderation which were thus eminently concentred in Christ should be inconsistent No lovelier match than of this blessed couple in our souls nor of more universal use to us throughout the course of our lives if rightly ordered the one for God the other for the World that giving life and intenseness in our duties towards him this restraining us in our personal concernments that edging and quickening us in desires motions and endeavours for heaven and this stopping us and retarding the wheels when we drive too furiously after our own interests that according to knowledge supplying us with resolution for and fervor in the great Duties of Religion this according to charity duly qualifying them in the less that our love to God and one another may walk hand in hand heaven-ward and neither leave the other behind Positively It must then be in matters of opinion and Christian Liberty and Indifferency as they all referre to practice And here let none expect I should determine what things are only matters of Opinion Liberty and Indifferency which so much trouble the World what not For every one herein must according to the Scriptures be in some respect judge for himself and his own practice 1 Cor. 10.29 Rom. 14.4.12 Upon which I shall proceed and shew our moderation in Principles Passions Speeches and Practices 1. We must moderate our Principles or Judgments concerning these by forming them according to the nature of truths and duties This is necessary not only in regard of our selves for as the Judgment such is the practice but others also for the moderating our prejudices towards them We must therefore carefully distinguish between matters of faith and necessary duty and matters of opinion and conditional practice For though every ray of truth be excellent in it self and absolutely there be no minimum in religione Val. Max. as the Heathen said yet comparatively there is great difference in truths some differing from others as one star from another in glory Nor have all the like clearness of revelation nor shine forth with that lustre as others nor all a like consequence Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in themselves clear to us and weighty in their consequence Mat. 23.23 These we must hold fast practice carefully contend for earnestly 1 Tim. 1.19 2 Tim. 1.13 Jude 3. Others are such as salva religione we may and do differ in both in judgment and practice without the endangering our happiness For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14.17 i. e. in the opinion or practice of those the false Apostles would have obtruded as necessary In these things our Principles should give us leave to meet one another in our Practice keeping the Unity of the Spirit in the former and the bond of Peace by the latter as the Apostle enjoyns Ephes 4.3 2. We must moderate our passions in these our heat and fervor for them our anger against those that differ from us in them In these things wherein the way to heaven is broad enough there may be difference without division and let any take heed how they sâ—raighten it taking upon them to be wiser than Christ who well knowing humane frailty so chalked it out to us telling us He that doth the will of his Father not that is for or against these things is his brother sister and mother and consequently should be brethren and sisters amongst themselves It is strange to consider how upon principles and prejudice once suckt in Passion blinds men in thâ—ir own opinions and practices and what woful divisions hath in all Ages arisen thence That the Eastern and Western Churches wherein were so many Grave Holy Learned and Wise men should so fall out as to make a separation every one would be ready to think and say surely it was some great matter that occasioned it would you know Nothing but about the time of the observation of Easter Though Irenaeus and others were mighty Advocates for Peace yet nothing would serve Victor Bishop of Rome but exact Uniformity in these indifferencies and thence arose about two hundred years after Christ that great breach of Unity betwixt those two great and famous Churches How doth all the zeal and fervor we should bestow upon the great things of Religion run out at this time amongst us about these things May not I say quorsum haec perditio Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Why do we stand thus busily hewing good Timber into Chips and leaving out the Figures spend our time in the bare Cyphers How many on both sides at this day make it their Religion to be for or against those things that they account indifferent in themselves So true is the Moralists observation that the devil alwaies labours That mankind may either wholly neglect a Deity or be wholly taken up in the Externals of Worship Quite contrary to Scripture that teacheth us to mind every thing as of consequence in its place to do the great and weighty things and not to leave the other undone My beloved the wrath of man workeeh not the righteousness of God When Elijah that good Prophet was discontented 1 Kin. 19. and passionately requests he may die Ver. 4. and professeth his zeal for the great things of Religion Ver. 10. God passeth by him but in the great and strong wind or in the Earthquake or in the fire the Lord was not but in the still small voice Ver. 11 12. shewing him and us thereby that he is not in our Passions and if not for the great how much less for these things of Religion wherein the Apostle's rule for peace and edification Rom. 14.19 should be observed God never suspended his Churches peace upon these for if I should not love others till I knew they were of all my opinions and my practice in these I might perhaps never love any 3. We must moderate our speeches in our discourses of debates and contests for or against these Some speeches we are too apt to we must wholly forbear others we must moderate 1. We must beware of judging and censuring others for these We may in apparent transgressions of Gods Law censure upon occasion the offenders though not rashly or for hypocrites reprobates or the like but for these we must not at all Rom. 14.4 c. For in these through anothers knowledge that may not be a sin in him which would to thee and thou judgest sinful therefore in others for want of charity How much malice and how little candor do we use in this How do we almost make it the characteristical note of Christianity to be of such or such a way which none account essential to Religion We are apt as those in Africa in Tertullians time to account it enough that we
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
I will give one instance instead of many A man hath a small peece of ground lying within another mans estate hee is willing to sell but requires possibly forty or sixty years purchase or more according to the particular appetite of the purchaser This seems not to be so agreeable to this great Rule of equity I deny not but some advantage may be made in this case and I will not set any peremptory limits I shall only say this in general wee should set a moderate value upon another mans appetite and convenience 8. It is to bee feared that something very like unrighteousness is woven into the mystery of most Trades And like Phideas his image in Minerva's shield cannon be defaced without the ruine of it I think this is not a groundless jealousie but the confession and complaint of the most knowing and understanding persons in humane affair I shall instance only in the sleightness of work the imbasing of commodities and setting them off by indirect advantages I can only bewail this for unless the world could generally be convinced of this it is not like to be amended Perfection is not to be looked for in this imperfect state wee must be content if things are passable 9. Nevertheless wee ought to aspire after as great a degree of Righteousness and Equity as the condition of humane affairs will admit Wee should bend all our endeavours to the bettering of the world and not only avoid all unrighteousness but draw back as much as in us lyes from the indirect practices of the world and from all appearance of unrighteousness 3. The more Particular Rules are these 1. Impose upon no mans ignorance or unskilfulness Thou mayest set a just value upon thine own commodity but not a price upon another mans head I mean thou mayest not tate a mans want of understanding or set a tax upon his ignorance therefore take no advantage of children or any other incompetent persons and do not only use them with justice but with ingenuity as those that repose a trust in you and cast themselves upon your equity And here are some questions to be resolved Quest 1. If a man be otherwise skilful in his calling may not I take advantage of his ignorance of a particular circumstance wherein the contract is concerned Ans I will tell you how Tully resolves this in a particular case De Officiis l. 3. A man saith hee brings a Ship of Corn from Alexandria to Rhodes in a time of great famine hee may have what price hee will hee knows of a great many more ships that will bee there next day may hee conceal this from the Rhodians Hee determines peremptorily hee may not If wee will be worse than Heathens I say no more Quest 2. But may wee not take advantage of the ignorance of the seller though not of the buyer the difference is hee that offers to sell any thing at such a price is willing so to part with it Now there is no wrong done to him that is willing I answer A man is so far willing as hee is knowing Aristotle tells us That Ignorance is a sort of unwillingness If a man out of forgetfulness or want of consideration or sufficient understanding of his own calling mistake himself I may not make a prize of this mans weakness for hee is only willing to sell it so upon supposition hee remembers right and understands himself aright but the thing being really worth more hee is absolutely unwilling and I am injurious to him in taking advantage Quest 3. May I not sell secret faults and vices in a commodity Ans If the faults be such as men take for granted do often happen and notwithstanding them they do not account any man to have deceived them then they are faults pardoned by common consent but if they be such as I am agrieved at and think my self not fairly dealt withall when they happen then some think it is enough to allow for them in the price Offic lib 3. but I think Tully hath determined it better Ne quid omnino quod venditur novit emptor ignoret that the buyer should not bee left ignorant of any thing that the seller knows And this seems reasonable for I know not but another man may value those faults higher than I do however it is not so fair for mee to make another mans bargain 2. Impose upon no mans necessity If a man must needs buy now or of thee because none else is neer make no advantage of this 3. When Gods providence hath put into thy hands some great opportunity and advantage as by the intervention of some unexpected Law by a sudden war or peace betwixt Nations or by some other casualty do not stretch it to the utmost Fortunam reverenter habe use this providential advantage modestly considering that hee whose blessing gave thee this opportunity can blast thee a thousand waies 4. Use plainness in all your dealings this the Roman Laws called bonâ fide agere Do not disparage another mans commodity or raise your own besides truth this is sinful do not insinuate a commendation or disparagement indirectly thereby to lead a man into an error that you may draw on a bargain the more easily do not as your phrase is ask or bid much out of the way for if this be not simply unlawful yet it doth not become an honest man Wee commend the Quakers because they are at a word in all their dealings wee would be loth not to bee counted as good Christians as they are let us then do as good things as they do especially when wee account those things praise-worthy and I am sure this is no waies contrary to Justice and Honesty and Truth I know nothing that gives so real a reputation to that Sect as this practice and would it not adorn those who account themselves the more sober Christians if wee praise this in others let us practise it in our selves Wee are apt to value our selves much by our Orthodox Judgements but let us take heed that Sectaries do not confute us by their Orthodox lives For the sake of Religion Next to your consciences in all your dealings tender your reputation for quod conscientia est apud Deum id fama est apud homines that which conscience is in reference to God that our reputation is in respect of men 5. In matters of verity and fancy and things which have no certain estimation use moderation and so much the rather because in these thou art left to be thy own judge 6. Do not go to the utmost of things lawful Hee that will alwaies walk upon the brink is in great danger of falling down hee that will do the utmost of what hee may will sometime or other bee tempted to what hee should not for it is a short and easie passage from the utmost limits of lawful to what is evil and unlawful Therefore in that latitude which you have of gain use favour
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 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
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
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