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
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
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
the Index to the book of Conscience The Eye to the portrayture of a Christian that according to your severall standings looks upon the Business the Time the Manner and the Cause of this account Herein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this i. e. in this business b In hoc vulg Erasm q.d. here I am arraign'd as a Malefactour charged with Sedition Schism and Heresie in this my Conscience acquits me Herein do I exercise c. Again Herein in or at this time c Interea Bez. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu q.d. 'T is but five dayes agoe since I was flapt in the mouth for this defence and I see those present that so rashly and illegally censured me yet now before more equall Judges I bring the same defence Herein I exercise my self c. Again Herein in this manner d Aethiopic fic i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu q.d. My manner of life from my youth which was at the first among mine own Nation at Jerusalem know all the Jews which knew me from the beginning if they would tâ—stifie that I lived after the straitest sect of our Religion e Acts 26.4 5. And I am not conscious to my self of any crime in respect of their law either in my Judaism or Christianity f Tirin in Acts 23.1 or thus Herein q.d. I have hope towards God that there shall be a Resurrection of the dead both of the just and unjust and therefore g Syr. Arab. propterea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Dieu verse 15. with me it is a very small thing that I should be judged of you or of mans judgement yea I judge not mine own self for I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord h 1 Cor. 4 3 4. And therefore having an eye to the resurrection and last judgement i Propter hoc i. e propter hâ—nc fiduciam Grotius I exercise my self to have c. 2. Here 's the Act with the quality included I exercise k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor and sometimes the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus I am musing and exercising my mind I am learning and busying my thoughts the word also notes industry and endeavour paines and labour l Operam dâ— elaboratè concinno orno colo Steph q d. this is my meditation my study my work and employment to get to keep and use a Conscience void of offence c. 3. Consider the Subject of this exercise my self m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utitur Paulus significatione conjugationis Heb. Hithpahel Bez. 't was himself not onely his hearers he took on him the care of all the Churches but he would not have it charged upon him that he kept others Vineyards and neglected his own n Cantic 1. 6. he would be sure so to exercise himself that he might not by any meanes when he had preached to others himself be a castaway o 1 Cor. 9.27 4. Consider the Object of this exercise and that is Conscience and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray consider the manner of expressing himself to have a Conscience to be owner of a good Conscience q Rut. against Lib. of conf p. 1 All men have a Conscience but we may say of most Conscience hath them they have a Conscience as they have a Feavor or a disease Conscience is troublesome and disquiets them they cannot sin so freely as if they had no inward gripes and therefore they had rather be rid of their Consciences then be thus troubled with them But now the Apostle he would have a Conscience to commune with he would do nothing but what he is willing his Deputy-Judge shall approve of 5. Consider the quality of the Subject void of offence r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie without any thing which will not endure the scrutiny of both divine and humane judgement Å¿ Vatab in loc The distribution notes the entireness exactness and excellency of his Gospell-carriage in his Religion towards God and in his Conversation among men t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in loc He made it his business to live purely before God and righteously among men u Calv. in loc 6. Consider the Continuance of this exercise allwayes w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pis 't is not onely by fits and starts when in some good moode or under some pangs of conviction 't is not onely when arrested by sicknesse or affrighted by the apprehension of death but allwayes at all times The words thus opened the Generall Case that lies upon me to resolve is this Case How may we be universally and exactly conscientious Vniversally in respect of things exactly in respect of manner To answer this so far as I can crowd it into a Sermon I shall present you with these four things 1. What Conscience is 2. What it's Objects 3. What it's Offices 4. What are the Kinds of Consciences Wherein various directions are necessary for remedies and rules which when laid together will resolve the Case 1. Conscience is mans Judgment of himself x Ames de consci l. 1. c. 1. p. 1. i. e. of his Estate and Actions y Voet. Sel disput part 3 p. 827. The Description as they are subjected unto the judgment of God I therefore close with this descriptioÌ„ to wave the determination of that School-dispute whether it be an Act z Durand l. 2. dist 39. p. 441. Aquin. 1 qu. 79 art 13. p. 147. or an Habit a Sanderson de Oblig consc prel 1. §. 17. p. 21. whether of the Vnderstanding b Plerique referunt ad intellectum Baldwin cas consc l. 1. c 3. p. 5. or Will c Ibidem or both d Bresser de conscien l. 1. c. 6 p. 23. whether it be a distinct Faculty e Mr. Bernard his Treatise of Conscience p. 4 or Power f Huit upon Conscien p 87. how far born with us and how far acquired g Sanders ibid. P. 23. I willingly let pass all h Imprimis observandum est tantam esse virium mentis nempe potentiarum habituum actuum inter se naturae cognationem tamque arctam quoad usum exercitium conjunctionem sive connexionem ut non solùm vocabulorum appellationes sed reales singulorum proprietatates officia reliquis promiscuè indâ—scriminatim attribui soleant idque non in exotericis tantum poetarum oratorum aliorumque humanioris literaturae authorum quibus licentiùs loqui permissum est sed in dogmaticis Philosophorum Scholasticorum scriptis Idem eodem p. 9. and in the last paragraph of that lecture absolvi tandem certe obscuriùs quam aut voluissem aut debuissem si res aliter tulisset Profecto intricata est
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
praise to God for all or any of his benefits promised or bestowed and that with our hearts Filliucius out of Aquin We praise God for all his perfections we thank God for his benefits lips and lives Some affirm that much of Religion is seen in piety to parents observance to our betters and thankfulnesse to our benefactors God is indeed all these to us Yet the proper notion of our thankfulnesse refers to God as our benefactor every benefit from God makes the receiver a debtor thankfulnesse is rather the confessing of our debt then the paiment of it and for as much as we are bound alwaies to be thankfull it doth acknowledge we are alwaies beholden to God and allwaies insolvent Now a child of God is bound to be thankfull to God above all men because 1. He is more competent then any other 2. He is more concerned then any other I. More competent by acts of reason and grace too All that the Scripture speaks as to the duty of thankfulnesse may be referred to these Heads 1. To know and acknowledge the Lords mercies 2. To remember them i. e. to record and commemorate them 3. To value and admire them 4. To blaze and proclaim them In all which a gracious soul is much more competent then a meer natural man though indued with quick understanding strong memory and great eloquence For the Spirit of God hath inlightened his soul and taught him this lesson he is principled for it he is a well tuned instrument his heart boyleth with good matter and his tongue is as the pen of a ready writer Psal 45.1 as David speaks on this occasion when he spake of the praises of the King in his Song of Loves This Spirit of God in a thankfull soul is as the breath of the Organ without which the pipes make no sound yea as the breath of the Trumpetter by which the Trumpet gives a certain and melodious sound This is it that makes that noble Evangelical spirit yea that heavenly Angelical spirit in Christians See a place for it Eph. 5.18 19 20. Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms and Hymns c. giving thanks alwaies for all things unto God and the Father in the Name of our Lord Jesus Christ shewing that what wine doth in Poets and good fellows it makes them sing and roar out Catches by which they make musick to the devil so the Spirit of God in Saints is the principle of all true thankfulnesse and holy joy towards God and indeed there was a very gracious frame of spirit this way in Primitive Christians II. More concerned as hâ—â—ing received more then others to whomsoever much is given of them much is required Luke 12.48 a proportion of duty according to the degree of every portion of mercy whether you consider what is given or what is forgiven you There are two things which every gracious soul will acknowledge No man saith he in the world hath deserved less of God than I and none hath received more of God than I how much then am I concerned to be thankful I have read of a holy man that was seen once standing still with tears in his eyes and looking up to heaven and being asked by one that passed by why he did so said I admire the Lords mercy to me that did not make me a Toade that Vermine being then casually at his feet The least common mercy affects a gracious soul that knows his desert nothing but misery 2 Sam. 9 8. Mephibosheth bowed himself and said What is thy servant that thou shouldst look upon such a dead dog as I am When David had told him he should have his Lands and eat bread at his Table When the Lord spares our lives and gives us common mercies we must admire and adore his goodness And this leads me to the second general Question Quere 2 Why and upon what grounds Christians are bound to give thanks in every thing Answ 1 It is the will of God in Christ Jesus The will of God in Christ Jesus is the clearest Rule and the highest Obligation to any soul for the performance of any duty O that men would now adaies study more act by and hold fast to this rule And ask conscience in the performance of every duty is this the will of God in Christ Jesus It was meet that this duty of thankfulness should be prest and practised under the Gospel because it argue a spiritual and noble frame of Soul the highest pitch of grace which is a true Gospel frame David under the Old Testament had a New Testament heart in this particular his Psalms which were all penn'd upon emergent occasions are all Tehillah and Tephillah Prayer and Praise his Heart and Harp were so tuned to the Praises of God to Psalms of Degrees to Hallelujahs that some have thought the Lord is praised with those Psalms in Heaven Zach. 12.8 Greg. Hom. 20. in Ezek. Yet is it promised under the Gospel that he that is feeble shall be as David which some understand as to Praise and Thanksgivings upon the account of Gospel grace More punctually this is the will of God in Christ Jesus i. e. Jesus Christ shews us the duty of thankfulness both by Pattern and by Precept for he was not only usherd into the World with Songs of Thanksgiving by Angels Luk. 1.46 68. Luk. 2.13 14 20 29. by Zachary by Mary by Simeon by the Shepherds c. but the Lord Jesus himself was a great Pattern and President of Thankfulness all his life long and in this also was a true Son of David He thanked God frequently and fervently I thank thee O Father Lord of heaven and earth because thou hast hid these things from the Wise and Prudent Matth. 11.25 and hast revealed them unto babes when his Disciples preached and cast out devils Thus also when he raised Lazarus Father Joh. 11.41 I thank thee that thou hast heard me When he was to eat common bread Mark 8.6 Luk. 22.19 he blessed it with giving of thanks Much more consecrated bread Thus was he a Pattern of thankfulness he did in every thing give thanks In like manner we find him reproving the nine Lepers for their unthankfulness which shews that he held out thankfulness as a duty Luk. 17.16 17. personally he gave a Pattern and Precept for it Now though this were enough to shew it the will of God in Christ Jesus yet these words reach further namely to shew that is the strain of the Gospel in the Apostles Doctrine and Practice for they through their Commission and the great measure of Gods Spirit in them declared the will of God in Christ Jesus They worshipped Luke 24. ult and returned to Jerusalem with great joy and were continually in the Temple praising and blessing God Amen What the Apostle Pauls spirit was in this by whom so
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
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
to be in all things at the command of him whose commands are in nothing grievous but in all things truth and righteousness Be therefore as willing to be his as you are desirous he should be yours the consent must be mutual or else the match can never be made up 'twixt Christ and your souls 4. Measure all things by their reference unto Christ of all good things account them the best which may promote your endeavours after that good which is the highest as Ordinances Psal 27.4 Psal 42.1 2. Psal 63.1 2. Isa 59.2 the means of Grace which at how high a rate they are valued by David may appear from his pathetical and most affectionate desires of waiting upon God in them of all evill things account them the worst which estrange you from Christ the truest good and therefore let your only impatience be of sin as that which onely separates between you and your God The observation of this rule will very much secure you from all diversions and quicken you in your endeavours after an interest in Christ 2. Vse Be serious in resolving this great Question whether Christ who is All to sincere Christians be All to you 't is a question of that importance that all your comfort depends upon the resolution of it yea all your hopes Take these two Characters 1. Are you conformable unto Christ Is the same minde in you that was in him Are you holy and humble and self-denying and in all things followers of that pattern which he hath set before you in his own example He that is joyned to the Lord is one spirit 1 Cor. 6.17 Old things are passed away behold all things are bicome new Philip. 2.5 Rom. 8.9 2 Cor. 5.17 Causes are best known by their effects Trees by their fruits Fountains by their streams So is our interest in Christ by this effect thereof our conformity unto Christ 2. Are you All to him 'T is but a just retaliation in Christians to be so and 't is withall an evidence that Christ is All to them 1. Are you all to him in your affections in prizing him above all can you with the Spouse esteem the love of Christ better than wine with David better than life can you in the middest of all your creature comforts account all as nothing in comparison of him and say with Asaph Whom have I in heaven but God and there is none on earth I desire in comparison of him So high were Moses affections Cant. 1.2 Psal 63.3 Psal 73.25 Heb. 11.26 that he esteems the reproach of Christ greater riches than the treasures of Egypt And indeed if Christ be but an underling in our affections 't is an argument we have no part in him He that loveth Father or Mother more than me is not worthy of me Matth. 10.37 he that loveth son or daughter more than me is not worthy of me The affections are the truest pulse of the soul the most genuine and natural symptomes of its frame and temper 'T is these that speak the proper idiom and language of the heart Make use of this rule therefore is Christ uppermost in thy heart thy affection to him is an evidence of his to thee 2. Are you all to him in your acknowledgements in ascribing all to him Thus St. Paul 1 Cor. 15.10 By the Grace of God I am what I am That my condition is not better it is from my self that 't is so good 't is from him so Eph. 5 20. 3. Are you all to him in your contentment and satisfaction accounting you have all in him though you have nothing besides him Although the fig-tree shall not blossome neither fruits be in the Vine the labour of the Olive shall fail Hab. 3.17 18. c. yet I will rejoyce in the Lord I will joy in the God of my salvation 4. Are you all to him in your dependances and expectations in seeking all from him the highest condition of grace needs further grace but in Christ are all supplies 't is an argument of our interest in him when in all distresses we make him our refuge in all weaknesses our strength 5. Are you all to him in your designs and aims in seeking his glory beyond your private advantages this was St. Pauls design in life and death that Christ might be magnified Philip. 1.20 and if you be thus all to Christ 't is an evidence Christ is All to you And how well are they provided for who have him who is All for their Portion How shall those Merchants keep up the life of Religion who while at home enjoyed all Gospell Ordinances and when abroad are not only destitute of them but exposed to persecution PSALM 120.5 Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar THis Psalm is the first of those fifteen which are called Songs of Degrees concerning which the conjectures of Interpreters are various and uncertain either because they were sung by the Jews at their severall stages in their return from the Babylonish captivity or by the Levites on the fifteen steps or stairs whereby they went up to the house of the Lord or because they raised up their voices to an high strain in singing them or because they are Psalms of greatest use and excellency The Psalm is generally thought to be composed upon occasion of Davids flying from Saul and Doegs false accusation of him 1 Sam. 22.23 and it consists of three generall parts 1. Davids carriage towards God in the time of his distresse ver 1 2. In my distresse I cried unto the Lord and he heard me Deliver my soul c. 2. Davids denouncing of judgment against his slanderous false-tongued enemy ver 3 4. What shall be given intimating that he expected some great reward for his malice against David but saith the Psalmist he shall have sharp arrows of the Almighty with coals of juniper q. d. whatever reward he have from men this shall be his reward from God 3. Davids bewailing his present condition ver 5 6 7. The words of the Text are a branch of the third generall part of the Psalm wherein we have David sadly breathing forth the sorrow of his heart for his absence from the Tabernacle and the company of good men and his dwelling among and converse with evill and wicked men Woe is me c. By sojourning I suppose is implied his absence from some desired habitation viz. Jerusalem and the Tabernacle for no man is said to sojourn at home Psal 39.12.105.23 Heb. 11.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est trahere Isa 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies ejus non trahentur i. e. non prorogabuntur Bocharti Geog. Sacr. par 1. l. 3. c. 12. p. 209. and when he is where he would be The word Mesech is taken by Expositors either 1. For a place as our translation carries it from the Chaldee paraphase which is the first of the ancient versions that so
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
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
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
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