be departing and taking its leave of the body or at lest may be in danger so to do whereas the former being a man of an hayle and good constitution of body the soul may act inform enliven it many years 8. Get a respect to all Gods Commandments Psa 119.6 then shall I not be ashamed when I have respect unto all thy commandments The reason why men indulge any one lust is because they pick and cull their duties and so indeed serve not the will of God but their own choice Oh how many are there that answer the Lord with half obedience like the Eccho which makes not a perfect respondence of the voyce but of some part thereof Many make such a difference amongst the Tables as if onely one side or one part were of Gods writing Oh Sirs this will not do this will undo the man that like Agrippa doth but almost beleeve almost repent almost conform to the will of God that man shall be saved proportionably almost One sin unrepented of will cause you to miscarry to all eternity one crack in a bell may make it unserviceable untunable and till it be new cast it is good for nothing one wound may kill your bodies and so may one sin your souls Oh Christians what had become of you and I if Jesus Christ had satisfied the justice of God for all but one sin there is a text in Ezekiel Ezek. 18.27 that is usually taken for a place of the greatest mercy in the whole book of God When the wicked turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive You have to the same purpose ver 21 22. of the same Chapter but pray mark what follows ver 28. Because he considereth and turneth away from all his transgression that he hath committed no mercy to be expected from this Scripture unless a man turn away from all his transgressions 2 Tim. 2.21 the vessel of honour is distinguished from the vessel of dishonour by this character that it is sanctified and prepared for every good work Luke 1.6 and this is the commendation of Zachary and Elizabeth they were both righteous before God walking in all the commandments and ordinances of the Lord blameless Halting in Religion is a troublesome deformed dangerous gesture and there is no cure for this like cutting off the right foot 9. Lay hold on Gods strength for the mortifying of thy beloved sin surely this is no easie work see how it is expressed in Scripture sometime it is called the mortification of our members is to mortifie a part of the body an easie work sometimes the circumcising of the foreskin of our hearts Deut. 10.16 did the Sichemites count circumcision an easie work by crucifying of the affections and lusts Gal. 5.24 was crucifixion an easie death and here in the text it is called a plucking out the right eye and cutting off the right hand the Apostle Paul in the forementioned place tells the Romans if ye through the Spirit do mortifie the deeds of the body you shall live He who is the fountain of spiritual life is also the principle of this spiritual death this is a work to be done by us but through the Spirit Hence in Scripture God is said to do this Rom. 8.13 Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed and the Apostle expresses this by circumcision made without hands Col. 2.11 intimating that it is not a work of mans hands but Gods Q. If any aske me but how shall we lay hold on Gods strength R. By faith great things are attributed unto this grace because it lays hold on God and sets God at work 1 Joh. 5.4 This is the victory that overcometh the world even our faith it overcomes not onely the honours and riches and pleasures of the world but the lusts of the world of which you have mention 1 Job 2.16 saith is a self-emptying grace a poor beggarly hand rich only in receiving from another something like Davids sling and stone against Goliah lusts but in the name of the Lord of Hosts and by his strength even a babe in Christ through faith shall overcome the world I must tell you that Hannibal and Alexander and all the glorious Victors that we read of were but fresh water Souldiers in comparison of one that is born of God I shall only to what I have said add a few Motives to quicken you to your duty and so commend all to Gods blessing Motive 1. Right-eye sins and right-hand sins are the greatest hinderances of the souls closing with Christ When you flea any creature the skin comes off with ease till it comes to the head and there it sticks more then ordinary skill is required to get it thence Now I must tell you the sin that I am disswading you against is not only the eye sin and the hand sin but the head sin and here conversion sticks The sinner forbears many sins and performs many duties but when it comes to this Oh master saith flesh and blood pitty thy selfe beware what thou dost what be thine own Executioner plucke out thy right eye cut off thy right hand A mans sin is himself to deny ungodlinesse is to deny selfe this is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murther No man ever yet hated his owne flesh Is there no getting to heaven unlesse a man leave himself behind this is durus sermo an hard saying As Naaman the Syrian 2 Reg. 5.18 When my master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my selfe in the house of Rimmon the Lord pardon thy servant in this thing So the sinner the Lord pardon thy servant in this thing Mark 10.20 21. The young man in the Gospel tels Christ that he had kept all the commandements from his youth but when Christ said to him One thing thou lackest goe thy way sell whatsoever thou hast and give to the poor and thou shalt have treasures in heaven and come and take up thy crosse and follow me here he sticks verse 22. he was sad at that saying and went away grieved for he had great possessions or his great possessions had him Alass this poor young man little thought that notwithstanding his forwardnesse to keep the Commandements he was under the power of worldly lusts Oh sirs there is great strength in a river when it runs smoothly and without noise Motive 2. As these sins are the greatest hindrances of the souls closing with Christ so they prove the greatest trouble to the soul afterwards Your Eye-sin will prove your eye-sore yea and your heart-sore My meaning is your conâ—cience will suffer most upon the account of this sin all your dayes Thus Job cap. 13.26 Thou writest bitter things against me and makest me to possesse the iniquities of my youth When a mans conscience is
put my finger into the Print of the nailes and thrust my hand into his side I will not beleeve vers 27. Hee saith to Thomas reach hither thy finger and behold my hands reach hither thy hand and thrust it into my side and bee not faithless but beleeving Vers 28. And Thomas answered and said my Lord and my God Though the other Disciples told him they had seen the Lord yet hee would not take it for a certainty from their report except hee had a certainty from his own sense But the Papists do not only deny us a certainty of faith but also a certainty of sense for though in the Sacrament wee see it is real bread and tast it to bee real bread and feel and handle it as real bread yet contrary to our sense would have us beleeve and say it is transubstantiated 2. There is a certainty of science or knowledge arising from first principles received by all that are proved by their own light that cannot bee demonstrated a priori because there is nothing true before them as a man cannot shew you the Sun but by its own light So I certainly know that both parts of a contradiction cannot bee true so I certainly know that the whole is greater than any particular part 3. There is certainty of authority or testimony if the testimony bee Humane it begets but a moral perswasion for no humane testimony is of necessary verity because truth is not necessarily but contingently and mutably in the man that gives this testimony and the testimony hath not its cogency or validity from it self but from the qualifications of the person that bears the testimony whence there is a gradual certainty in humane testimonies only God is so necessarily true that it should imply a contradiction that hee should bee God and yet lye God cannot lye Tit. 1.2 So that a Divine testimony begets a certainty of divine Faith for what God saith I undoubtedly know to bee true because truth is e Deut. 32.4.34.6 Heb. 6.18 essential to him for if truth bee necessary to the testatour the truth of the testimony must necessarily bee f John 17.17 true so I know that the impenitent unbeleeving person that dyeth without grace and an interest in Christ shall certainly g Mar 16.16 Rom. 2.4 5. Heb. 12.14 bee damned because God hath said it as if I saw him in his misery and I know that the Penitent beleeving self-denying and sin-mortifying-Christian shall be h Matth. 5.8 Rom. 8.13 Act. 10.43 saved because God hath said it as certainly as if I saw him actually possessed of it already When faith hath this divine testimony to lean upon it ariseth in some by degrees to a full assurance There are especially foâ—r words in the scripture that set forth faith in its different degrees 1. As it is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 The substance subsistence existence of things Looking upon things future as certain as if they were present among the Hebrews there is usual a mutation of tenses turning the future into the praeter-tense * In lingua sacra vau cum pathach sequente dagesh futuruÌ„ in praeteritum convertit nam praesens proprium Hebrai nullum habent Faith is the beleevers pathach making things to come as certain to him as if hee did already enjoy them and putteth a date upon the joys of the life to come before hee is possessed of them Noahs faith assured him of the flood as certainly as if it had then been when it was first i Heb. 11.7 foretold it is a demonstration of things not seen faith seeth things that cannot bee seen That way of argumentation whereby errour is confuted by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de reprehensi l. 1. Cap. 8. And so used by the Apostle 2 Tim 3.16 The scripture iprofitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To convince the enemies of the truth it signifieth conviction plain and evident Joh. 8.9 16.8 the word here used But here for a certain conviction arising from divine authority shewing us such things which sense cannot perceive and reason cannot comprehend When faith thus represents these glorious things to come thus unto the beleeving soul then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good perswasion of the heart or a holy confidence and from this perswasion there ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humble boldness or liberty and freedome of speech to God in prayer which de jure all beleevers have these words you have together in the Ephes 3.12 In whom wee have boldness and access with confidence by the faith of him And from these resulteth that desirable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance of a future enjoyment of those things that faith presents unto us and wee are perswaded of our title to and with liberty freedome and enlargedness of soul have prayed unto God for So the Question is not concerning all men but beleevers and not whether all beleevers have it but may have it not by revelation but by ordinary means not whether they alwaies keep it nor about perfect but certain infallible assurance in these words thus The question stated 1 Argr from special grace A beleever may withâ—ut extraordinary Revelation certainly know and be infallibly assured of eternal life And this will bee made evident by the proof of these two propositions 1. That a beleever without extraordinary revelation might certainly know that he hath justify ng faith and unseigned love to Christ and that hee is upright and sincere with God 2. That there is an infallible connexion between these special graces and future glory That a man may certainly know his sincerity faith and love is evidenced by these Particulars 1. First proposition which sheweth that a man might know hee hath saving Grace Positio effectu in esse effectûs ponitur causa God hath laid down in his word certain infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Characters Signes Discoveries of sincerity Justifying faith and Unfeigned love to God besides other topical heads wee may know it from the effects which it doth alwaies produce that where I see such an effect of faith I know there is faith And Papists must make us cast away all Logick if wee shall not have this granted I see the broad clear light shining in mine eyes therefore I know the Sun is risen and when wee see any sign that is concomitant or consequent inseparable and proper to the thing of which it is a sign wee know that that thing is A man that is sick and weak yet feels his heart to leap and pant hee knows hee is a living man a man that discourseth and rationally inferreth one thing from another knoweth that hee hath a reasonable soul and that hee is a man There are as certain Characters in the word of God of sincerity faith and love as there are plain injunctions that wee should bee
holy duties but when we bring them along with us it is a sign we little mind the work we go about 3. It is a spiritual disease the soul hath its diseases as wel as the body the unsteady roaving of the mind or the disturbance of vain and impertinent thoughts is one of those diseases Shall I call it a spiritual madness or feavor or shaking palsie or all these You know mad men make several relations and rove from one thing to another and are gone off from a Sentence ere they have well begun it Our thoughts are as slippery and inconsistent as their speeches therefore what is this but the frenzy of the soul What mad Creatures would we seem to be if all our thoughts were patent or an invisible notary were lurking in our hearts to write them down We run from Object to Object in a moment and one thought looks like a meer stranger upon another we wander and run thorough all the World in an instant Oh who can count the numberless operations and workings of our mind in one duty What impertinent Excursions have we from things good to lawful from lawful to sinful from ordinarily sinful to down-right blasphemous Should any one of us after he hath been some time exercised in duty go aside and write down his thoughts and the many interlinings of his own prayers he would stand amazed at the madness and light discurrency of his own Imaginations Or shall I call it the feavorish distemper of the soul Aegri somnia is a Proverb in feavors men have a thousand fancies and swimming toys in their dreams and just so it is with our souls in Gods Worship We bring that curse upon us spiritually which corporally God threatned to bring upon the Jews I will scatter you to the ends of the earth We scatter our thoughts hither and thither without any consistency the heart in regard of this roving madness is like a runnagate Servant who when he hath left his Master wandreth up and down and knoweth not where to fix or like those that are full of distracting business that cannot make a set meal but take their diet by snatches 4. It argueth the loss and non-acceptance of our Prayers you are in danger to lose your Worship at least so much of it as you do not attend upon and truly to a man that knows the value of that kind of traffick this is a very great loss You that are Tradesmen are troubled if you happen to be abroad when a good Customer cometh to deal with you the Ordinances of God are the Market for your souls if you had not been abroad with Esau you might have received the blessing and gone away richly loaden from a Prayer from the Word and the Lords Supper but you lose your advantages for want of attention Allowed distractions turn your Prayers into sin and make them no Prayers when the soul departeth from the body it is no longer a man but a Carkass So when the thoughts are gone from Prayer it is no longer a Prayer the Essence of the duty is wanting What is Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene defined it The lifting up of the heart to God Many have prayed without words but never any prayed without lifting up or pouring out the heart If a man should kneel and use a gesture of Worship and fall asleep no doubt that man doth not pray This is to sleep with the heart and the words uttered are but like a dream have but a sleight touch of reason in them a meer drowsie unattentive devotion the soul is asleep though the eyes be not closed and the senses locked up Can we expect that God should hear us and bless us because of our meer outward presence We are ashamed of those that sleep at a duty and this is as bad or worse they may sleep out of natural infirmity as weakness age sickness c. But this doth more directly proceed from some sleightness or irreverence Well then with what face can we expect the fruit of that Prayer to which we have not attended It is a great presumption to desire God to hear those requests a great part whereof we have not heard our selves if they be not worthy of our attention they are far more unworthy of Gods * Cypr. de Orat. Domin Cyprian or Ruffinus or whoever was the Author of the Explication of the Lords Prayer in Cyprians Works hath a notable passâ—ge to this purpose Quo modo te a Deo exaudiri postulas cum te ipse non audias Vis Deum esse memorem tui cum rogas cum ipse tui memor non sis Thou art unmindful of thy self thou dost not hear thy self and how canst thou with reason desire the blessing and comfort of the duty which thou thoughtest not worthy thine own attention and regard I would not willingly grate too hard upon a tender conscience it is a Question that is often propounded Whether wandring thoughts do altogether frustrate a duty and make it of none effect And whether in some case a vertual attention doth not suffice There is an actual intention and a vertual intention The actual intention is when a soul doth distinctly and constantly regard every thing that is said and done in a duty And a vertual intention is when we keep only a disposition and purpose to attend though many times we fail and are carried aside this Aquinas calleth primam intentionem out of the Scripture we may call it The setting of the heart to seek the Lord 1 Chron. 22.19 Now what shall we say in this Case On the one side we must not be too strict lest wâ— prejudice the comfort and expectation of Gods people when did they ever manage a duty but they are guilty of some wandrings It is much to keep up our hearts to the main and solid requests that are made to God in Prayer But on the other side we must not be too remiss lest we incourage indiligence and careless devotion Briefly then by way of answer There is a threefold distraction in Prayer distractio invita negligens voluntaria 1. There is distractio invita an unwilling distraction when the heart is seriously and solemnly set to seek God and yet we are carried besides our purpose for it is impossible so to shut doors and windows but that some wind will get in So to guard the heart as to be wholly free from vain thoughts but they are not constant frequent allowed but resisted prayed against striven against bewailed and then they are not iniquities but infirmities which the Lord will pardon he will gather up the broken parts of our Prayers and in mercy give us an answer I say where this distraction is retracted with grief resisted with care as Abraham drove away the fowls when they came to pitch upon his Sacrifice Gen. 15.11 It is to be reckoned among the infirmities of the Saints which do not hinder their Consolation 2. There is
that it may be a sin to go against it but it can never so bind as it may be a virtue to follow it To follow an erring d Robins Obs c. 47. p. 246. Conscience is for the blind sinner to follow his blind Conscience till both fall into the ditch The violation of Conscience is alwayes evil and the following of an erring Conscience is evil but there 's a middle way that 's safe and good viz. the informing of Conscience better by Gods Word and following of it accordingly The Causes Causes of an erring Conscience besides Originall sin the effect whereof is blindness in the Understanding And the just judgement of God upon persons for not entertaining obeying and loving the truth as it is in Jesus besides these the causes are reducible to these Three Heads e Bresser l. 5. c. 23. p 556. Spaâ—sim 1. Negligence of learning the will of God f Discendi negligent a orta ex pigiritia Iâ—idem §. 2. 7. through slothfulness and love of ease and low esteem of the wayes of God I need name but one Scripture for both proof and illustration of this particular Eccles 4.5 6 The fool foldeth his hands together and eateth his own flesh Better is a handfull with quietness then both the hands full with travell and vexation of Spirit q d. He is a fool that puts himself into a posture of idleness g English An. that compoleth himself to do nothing that thinks it better to be without good things than be at some trouble in getting them h Pemble in loc 2. Pride whereby a man is ashamed to consult others and to be taught by them i Pudeat ignorantem alios consuleâ—e ab iis doceri Bâ—es ibid. Those that are sincerely consciencious are not free from a kind of proud modesty in being shie of making inquiry into practical cases there 's something of pride in their bashfulnesse to discover their ignorance in asking of questions for Conscience sake But those that are ungodly arrogate so much to their own judgment that to speak their own boasting they know as much as any man can teach them But as wise as they are a wiser then they calls them k Prov. 28.26 Qui suo fidit animo stultus est Merc. in loc fooles and their folly misleads them 3. Passion or inordinate affection l Bref ibid. c. about that whereof we are ignorant This warpeth our consideration for he that seeks truâ—h with a byas will run counter when he comes near it and not find it though he come within kenning of it m Arch Bishop Lawd Ep. Ded. before the relation of the conference You may gather the remedies from the opposites to these three causes of errour 1. Be industriously diligent to know your duty 2. Cure Be humbly willing to receive instruction And 3. Let not your affections out run your judgment But ther 's one rule I shall commend which if you will conscientiously improve you shall never be much hurt by an erring Conscience and I dare appeal to your own Consciences that 't is your indispensable duty you must use it and 't is so plain and easie you may use it Do what you know and God will teach you what to do Do what you know to be your present duty and God will acquaint you with your future duty as it comes to be present Make it your business to avoid know omissions and God will keep you from feared commissions This Rule is of great moment and therefore I will charge it upon you by express Scripture Psalm 25. v. 4. Shew me thy wayes O Lord i. e. those wayes wherein I cannot erre n Mandata tua ostende quae me non permittant errare c. Remigius in loc Teach me thy paths i. e. that narrow path which is too commonly unknown o Semita dicta quasi semi via quia angusto calle ditigitur nec vulgo nota est sed occulto itinere ambula tuâ— Bruno in loc B P. T. 11. p. 96. those commands that are most strict and difficult V. 5. Lead me in thy truth and teach me i. e. teach me evidently that I may not be deceived so teach me that I may not only know thy will but do it p Remig. ubi sup Here 's his prayer but what grounds hath he to expect audience For thou art the God of my salvation q. d. thou Lord wilt save me and therefore do not refuse to teach me On thee do I wait all the day i. e. the whole day and every day q Arnobius in loc other arguments are couched in the following verses but what answer v. 9. The meek will he guide in judgement the meek will he teach his way i. e. those that submit their neck to his yoke those that are not conceited that they can guide themselves better then he can guide them he will teach them his ways r Non eos qui pracurrere volunt quasi seipsos melius regere possint sed eos qui non eri gunt cervicem neque reculeitrant Aug. in loc in necessary great and weighty matters they shall not err Å¿ Ejusmodi error nunquâ—m accidit vel certe non permanet de rebus necessariis magnis gravibus Bergius prax Cathol p. 247. Again Prov. 2. v. 3. If thou seekest after knowledge and liftest up thy voice for understanding v 4. If thou seekest her as silver and searchest for her as for â—id treasures v. 5. Then shalt thou understand the fear of the Lord and find the knowledge of God v. 6. For the Lord giveth wisdom out of his mouth cometh knowledge and understanding v. 7. He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly v. 8. He keepeth the paths of Judgment and preserveth the way of his Saints v. 9. Then shalt thou understand Righteousness and Judgment and Equity and every good path q d. Be but as diligent to get knowlege as a covetous man is to get money t Cartw. in loc and God will certainly give you such knowledge of his wayes as shall preserve you from errour u Dominus clypeus erit iis qui perfectâ—m omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinisque rebus amplecti sint quo ab erroribus tuti serventur c. Levi Ghersom in loc and will teach you how to behave your selves both towards God and Man w Eng. Annor One Scripture more that in the evidence of three vitnesses this rule may be established Joh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self q.d. Hinder not your selves from learning truth through fear of erour y Quà m perperam stultè hedÃe permulti dum errandi periculum metuunt hac trepidatione sese impediant ab omni
should do it with our might Eccles 9.10 that is with our whole might God must have the heart the whole heart and the fervency of it Rom. 12.11 Be fervent in spirit serving the Lord lasiness and luke-warmness will not promote the work fervour and diligence may further it much see Prov. 2.3 4 5 6. and remember what the Lord Christ hath said Ask and ye shall have seek and ye shall find knok and it shall be opened unto you How may beloved Lusts be discovered and Mortified MAT. 5.29 30. And if thy right eye offend thee pluck it out and cast it from thee for is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell MY Text is a part of Christs Sermon on the Mount I shall not hold you long in the Context or portall but onely passe through unto the words that I have read In the verse before our Saviour tells us that Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart This was spoken in opposition to the Scribes Pharisees and may be urged against many carnal Protestants that have but grosse conceits concerning the Law of God and in particular that the outward act of uncleannesse onely is the breach of the seventh Commandement Thou shalt not commot adultery Now our Saviour corrects this mistake That whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart not will do it but he hath done it already there is a speedy passage from the eye to the heart And because the eye and the hand are many times used as principal incitements to this sin our Saviour gives his Disciples and us this serious and holy advice in the words that I have read If thy right eye offend thee pluck it out and cast it from thee c. The words contain a double Exhortation together with a double Reason and enforcement 1. A double Exhortation if thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee 2. A double Reason and Enforcement For it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell and so again ver 30. In the handling of these words I shall first speak to them by way of Explication and then by way of Observation 1. For the Explication of them I would entreat you to take into your thoughts these particulars 1 We must enquire into the meaning of these two expressions the right eye and the right hand most Expositors by far carry it that these words are to be expounded improperly and figuratively and here I shall not acquaint you how Popists Writers abound in their own sense concerning these words there are sweet truths that kindly and freely without straining may be deduced from this Scripture like the Bee I would not tear the flower I light on There are two Interpretations given of this place that I shall take notice of 1. There are some that by right eye and right hand understand our neerest and dearest comforts which we have in this world which must be parted with for Christs sake yet not absolutely but upon this consideration if they offend If thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee Now this is bona expositio a good Exposition as our Divines distinguish but not recta Expositio a right Exposition agreeable to the analogy of faith but not sutable to the scope and design of our Saviour in this place Therefore 2. There are others that by right eye and right hand understand beloved lusts as hard to be parted with as right hands or right eyes our Saviour mentions the right eye and the right hand because they are most prized as having more then ordinary of spirits and natural heat and so more fit for action I am sure this may be said concerning the right hand Indeed I conceive it an hard matter to prove that by divine appointment one hand should be more useful then the other but as God hath given us two eyes and two ears so two hands to use both indifferently and that if need required the one might supply the loss of the other if any methinks the left hand should be preferred because it is neerest the heart the fountain of life and activity but Christ takes them as he finds them as he doth in many other cases and as we have ordered the matter the right hand is more active and strong then the other and so more precious but to our purpose Some I say by the right eye and the right hand understand our beloved lusts it is the usage of the Spirit of God in the Scriptures in a figurative way to express corruption by the parts and members of our bodies so St. Paul Rom. 7.23 I see another law in my members Rom. 7.23 warring against the law of my mind and bringing me into captivity to the law of sin which is in my members and the same Apostle Col. 3.5 Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection c. as the members of the natural body need castigation 1 Cor. 9.27 1 Cor. 9.27 I keep under my body and bring it into subjection so the members of the sinful body need mortification and here in the Text sin is expressed by the right eye and the right hand 2. If thy right eye offend thee in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandalize thee hinder thee in a way of duty for you must note that obedience and holiness is often in Scripture represented unto us by a way to give you one place for all Psal 119.1 Psa 119.1 Blessed are the undefiled in the way who walk in the law of the Lord and men are said to be offended when something causes them to stumble or fall in this way Sâ—n is as it were a block or a stone at which men stumble and fall let him which thinketh he standeth take heed lest he fall 3. Pluck it out and cast it from thee cut it off and cast it from thee a Metaphor taken from Chirurgions whose manner it is when the whole body is endangered by any part to cut it off ne pars sincera trahatur but before I leave these expressions take notice of the Emphasis that is in them in these particulars 1. T is not said suffer thy right eye to be plucked out or thy right hand to be cut off but thou thy self pluck it
thy right eye offend thee c. If thy right hand offend thee c. Look as it is with good men though they have the seeds of every grace in them yet some one may be said to be theirs in an eminent manner Abraham was eminent for obedience Moses for meeknesse Job for patience Thus it is with wicked men though they have the seed of every sin in them yet some one may be said to be theirs in an especiall manner Wicked men in Scripture are as it were marked out for severall sinnes calculo nigro Cain for his murder Simeon and Levi for their treachery Corah and his company for their conspiracy Nebuchadnezar for his pride Manasses for his cruelty Balaam for his covetousnesse or look as it is in the naturall body though every man hath blood flegme choler melancholy yet some humour or other is predominant from which a man hath its denomination so 't is in the sinful body some sinfull humour or other hath the predominancy most men have some peccatum in deliciis some sweet morsell that they roll under their tongue which they will by no means spit out or part with It would be no hard matter to shew you that severall Nations have their proper and peculiar sins as the Spaniard theirs the French theirs the Dutch theirs Look into the Scripture and you will finde that the Corinthians had their sin which is thought to be wantonnesse and uncleanness and therefore the Apostle in the Epistles that he writes to them uses so many pressing arguments against this sin The Cretians are branded for Lyars the Jews for Idolaters So your Towns have their sins Villages theirs Cities theirs possibly Londons sin may be loathing spiritual Manna neglect and contempt of the Gospel a non-improvement of Ordinances 3. I am to enquire how this comes to passe that particular persons have their proper and particular sins 1. Men have particular temperaments and constitutions of body and therefore they have their particular sins sutable to their temperaments and constitutions You heard before how particular temperaments enclined men severall wayes Creatures in the generall are naturally delighted with those things which are fitted suited and accommodated to the genius and frame of their respective natures As in the same plant the Bee feedeth on the flower the Bird on the seed the Sheep on the blade the Swine on the root the same seeds are not proper for the sand and for the clay Every thing thrives most where it likes best so t is in this case that sin is like to thrive most in the soul that we make most of that we are most delighted in that suits best our complexions and constitutions We must be carefull here lest we strein this too far with some Physitians and Epicureans that hold the soule to be nothing else but the temper of the body but questionlesse this hath a very great influence on the better part Hence some have adjudged it not fit for illegitimate persons to be admitted into Ecclesiastical orders and you know under the Law by the appointment of God himself a bastard was not to enter into the congregation to the tenth generation And I humbly conceive that a toleration of unclean mixtures is not onely against Religion but against principles of polity and government the children of filthy persons for the most part proving degenerate ignoble lascivious and by that means become the blemishes the ulcers the plague-sores of the body politique Kingdom and State whereunto they do belong 2. There are distinct and peculiar periods of times distinct and peculiar ages that encline to peculiar sins for instance childhood enclines to lenity and inconstancy youth to wantonness and prodigality manhood to pride and stateliness old age to frowardnesse you know diseases make men fretfull now ipsa senectus morbus old age it selfe is a disease If we take not heed the sinfull body will grow strong when the naturall body grows weak I have heard of a good woman something enclinable to passion that used to say I must strive against peevishnesse when I am young or else what will become of me when I am old And so Covetousness is a sin that old age is very much addicted to Windelin in his Moral Phylosophy cap. 25. discourses learnedly Cur senes sint magis avari quam juvenes when God is taking people out of the world they cling fast about it and cry loth to depart truly this no good signe You know men that are a sinking and in a desperate case lay hold on any thing 3. Men have distinct and particular callings that encline them to particular sins For instance a Souldiers employment puts him upon rapine and violence And therefore John the Baptist when the Souldiers demanded of him what shall we do tels them Do violence to no man neither accuse any falsely Luke 3.14 be content with your wages A Tradesmans employment puts him upon lying deceiving over-reaching his brother Ministers upon the occount of pleasing the best as we many times Catechrestically call them or the greatest of the Parishâ— are tempted to flattery to please men to sow pillowes under their peoples elbows Magistrates and Judges are tempted to bribery and injustice if great care be not taken their very calling and office may prove a snare upon that account 4. Men have distinct and particular wayes of breeding and education and upon that account have their particular sins The child that hears his Father and Mother swear is like to swear too That child that hath frequently wine and strong drink given to it by the Parents when it is young 't is likely may get a smatch of it and love to it and so prove intemperate when it is old Joseph by living in the Court of Pharaoh learned to swear the Court Oath Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature very much given to imitation Examples have a very great influence on men both in reference to vertues and vices especially to the latter we catch sicknesse one of another but we do not catch health For instance the Scripture speaking of the sonne of Jeroboam tels us 2 Reg. 15.9 that he did that which was evill in the sight of the Lord as his fathers had done he departed not from the sins of Jeroboam the sonne of Nebat who made Israâ—l to sin He writ after his Fathers copy and therefore the sins of his Father in a particular manner is taken notice of by the Spirit of God in that place So 2 Sam. 6.20 2 Sam. 6 20. you have an account of Michals jeering of David because he danced before the Arke and you will find that she is called there not the Wife of David but the daughter of Saul And Michal the daughter of Saul came out to meet David and said how glorious was the King of Israel to day who uncovered himselfe to day in the eyes of the handmaids of his servants as one of the vain fellows
shamelesly uncovereth himself Now why is she called there the daughter of Saul because she had learned this wickednesse from her father We have woful experience of this in our dayes Formerly people could say Ps 44.1 We have heard with our ears O God our fathers have told us Psal 44.1 what works thou didst in their days in the times of old Truly the people of this generation may say we heard our fathers swear and curse and scoffe and mock at the ways of God in reason we may expect mens manners to sute their education Thus much shall suffice to have been spoken to the third particular propounded to be discussed that is to say how it comes to passe that particular persons have their proper and particular sins and thus much also for the doctrinall part 4. The fourth and last thing is the Vse and Application of this to our selves Vse 1. For Lamentation and Humiliation in the presence of God this day we trouble our selves about other mens sins Magistrates sins Ministers sins as the Pharisee◠Lord I thank thee I am not as other men are an Extortioner an Adulterer c. or as this Publican And in the mean time where is the man that considers his own iniquity his right eye sin or his right-hand sin there are great outcries amongst us what have others done but who smites upon his thigh and says what have I done We search every where save where our Rachel sits upon her Idol Possibly some poor soul may say did I know this particular sin this right eye sin or this right-hand sin the Lord knows I would quickly pluck out the one and cut off the other and that brings me to Vse 2. Of Examination how this sin may be discovered now to this purpose take these marks or rules 1. It may be known by the loves and tender respects the sinner bears unto this sinne strong love for the most part hath but one single object affections are like the Sun beams in a burning glasse the more united they are in one point the more fervent A wicked man hath a particular affection for his particular lust As Abraham cryed Oh that Ishmael may live in thy sight So a wicked man oh that this sin may be spared This is his Benjamin the soul is ready to say here is one sin must be plucked out and here is another sin must be cut off and must this beloved Lust dye also all these things are against me The sinner seems to repent of sin and to condemn sinne and himself for sin but when the time of Execution comes the man is very tender-hearted here 's a reprieve for this sinne and there is a pardon for another sin oh it goes against him to cut the throat of his darling lust 'T is a wofull case when a man will undertake to pardon his owne sinne this is crudelitas parcens sparing cruelty and if it fall out that his beloved sinne dye a natural death that is if the Adulterer for instance cannot actually engage in bodily uncleanness as formerly upon the account of old age he follows it to the grave as we do our dear friends and heartily mourns that he and his dear lust must part 2 It may be known thus that sin that distracts us most in holy duties is our beloved sin you may know that cold is natural to the water and that it likes that quality best because let it be made never so hot it will be still working it selfe to its owne proper temper Soules possibly may sometimes be warmed at an Ordinance but they quickly cool again and are still working towards their proper lust the sin they like best You may take notice in Scripture that God to speak after the manner of men in an especiall manner remembers the sins of wicked men in the performance of holy duties Hos 8.13 They sacrifice flesh for the sacrifices of mine offering and eat it but the Lord accepteth them not Now will he remember their iniquity and visit their sins as if a Felon or Murderer convict should escape out of prison and afterwards presume to come into the presence of the Judge this brings his Felony or Murder into remembrance and herein their punishment is visible sin They remember their sins in their duties and so will God The people of God themselves are tainted with this Pride was the Disciples master sin and whilst they were healing Diseases and casting Devils out of other mens bodies the proud Devil was stirring in their own souls and our Saviour gives them a rebuke for that Luk. 10.20 In this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Luk. 10.20 3. It may be known by its domination its commanding power over all other sins look as there is a kind of government in Hell such an one as it is Beelzebub is called the Prince of Devils so in a wicked mans soul one sin or other is still uppermost and keeps the throne all other sins do as it were bow the knee to this sin hold up the train of this sin are obedient servants to this sin it says to one go and it goes and to another come and it comes for instance if covetousness be the beloved sin lying and deceiving and injurious dealing will serve that If Ambition temporising and sinful compliance will serve that If Adultery sinful wasting of time and estate and body will serve that If Vainglory be the Pharisees great sin devouring widows houses under pretence of long prayers will serve that As it is with a mans body when it is hurt or maimed all the ill humours will flow to the part that is ill affected Hence it is when a man is first wounded he feels but a little pain because he suffers only upon the single account of the division of the part but after wards the paine is encreased for then he suffers doubly upon the account of the division of the part as also by the conflux of ill humours When the soule hath received some gash some hurt more then ordinary by its particular sin all the sinful humours will make haste to feed that iniquity so that this is the sin that carries it and bears the sway in the soul In a word the sinner hath the curse of Cham as it were pronounced upon him a servant of servants is he his other sins are servants to his beloved sin and he himself is a slave to them all 4. That sin that Conscience in a particular manner doth chide a man for that t is likely may be his particular sin the Greek word for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a joynt knowledge or knowledge with another It takes notice of things together with God Conscience is Gods deputy Gods spye Gods intelligencer pardon the word in our bosoms an exact notary of whatever we think or do a co-witness with God as St Paul is bold to call
mortal sickness 2. The spring of it Gods grace he is gracious 3. The meritorious cause of it I have found a ransom 4. The declaration of it he saith c. The difficulties are neither many nor great yet some things there are which need explication If a messenger an Angel i. e. by office not by nature for so the word is oft used in Scripture both in the Old Testament Mal. 3.1 Behold I will send my messenger Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Angel which the infallible interpreter the Lord Jesus tels us was meant of John the Baptist Mat. 11.10 This is he of whom it is written Behold I send a messenger c. and in the New Testament Rev. 2. and 3. where the Pastours of the several Churches are called Angels and so it is most fitly understood here both because God did then and still doth most generally use the Ministry of men rather then Angels in counselling and comforting afflicted men and because he is called one of a thousand a phrase which implies as his excellency and fitness for that work so the insufficiency of most of the same kind for it which must not be charged upon the meanest of Gods elect Angels An interpreter viz. of the mind and will of God Christ is the great interpreter Joh. 1.18 but he when he ascended on high gave forth this gift and left us interpreters in his stead Eph. 4.11 c. To shew unto a man this righteousness i. e. mans own righteousness to say nothing of the other senses for it is the sin and unrighteousness of a man which causeth his disease and the sense of that sin which makes his disease bitter and formidable sin is the sting of every affliction now then omnis curatio fit per contraria all cures are wrought by contraries when therefore a faithful Messenger or Minister of Christ having made the sick man sensible of his sin and afterwards of the pardon of it and when he comes to discover to him his righteousness uprightness holiness then God is gracious c. although it is not at all impossible that here may be a reference to Christs righteousness for Job is no stranger to that and the word ransom carries an evident relation thither So that both may be conjoyned Then he i. e. God is gracious God is always gracious in himself in his own nature but he is gracious to none but in his own way and upon his own terms God is not gracious to unrighteous unholy persons but when men return from their sins c God is gracious and saith i. e. God saith Deliver him he saith so to his Minister he gives him commission to deliver him i. e. to declare him to be delivered God delivers men authoritative realiter Ministers only Ministerialiter declarative it is an usual phrase Ministers are said to do that which they declare God will do Jer. 1.10 I have set thee over kingdoms and nations saith God to Jeremiah to root out to pull down and to destroy i. e. to declare that I will do it I have found a ransom I have received satisfaction i. e. in the death of my Son which was a ransom satisfactory for the sins of his people And farther it is by vertue of this ransom that Gods people are delivered not only from hell but from any other miseries Indeed as Divines distinguish of the resurrection of the godly and the wicked so the temporal deliverances which wicked men receive they are the effects of common providence but those which Christs members receive they have as the fruits of Christs purchase And well saith God I have found a ransom for it was beyond the wit of men or Angels to find out such an admirable way for mans salvation Thus you have had the coherence division and sense of the words There are several Doctrines which these words would afford but I shall forbear the very mention of them and only speak of this one which falls to my share Doct. That the seasonable instruction of sick and languishing persons is awork as of great advantage so of great skill and difficulty I need not spend much time in the proof yet something must be said of it there are two branches 1. It is of great advantage 2. It is of great difficulty 1. That it is a work of great advantage It is convenient to say something of this because I take it to be a common mistake of many persons they are apt to think that sick-bed applications are in a manner useless and ineffectual it may be a discouragement which the Devil proposeth to Ministers or others to make them neglect this work or be formal in it especially when the persons are ignorant or profane the Devil may suggest the invalidity of a sick-bed repentance the customariness and hypocrisie of sick-bed desires c. now to obviate such suggestions consider these things 1. That the instruction of sick persons is Gods institution so you see in the Text a messenger i. e. one sent of God to this purpose now Gods institutions are not in vain every institution of God carries a promise in its bowels to him that doth not ponere obinem that doth rightly use it Ministers or Christian friends may go about it with much comfort for it is Gods work as he said Have not I commanded you c. it is one of those ways as you see in the Chapter which God ordained to reclaim sinners and when you attempt it you may expect Gods concurrence You may pray in faith for Gods assistance in his Ordinance 2. Gods mercy is proposed by himself and may be offered by Ministers even to languishing persons it is true it must be done cautiously as you shall hear but it may be done God doth indefinitely tender his mercy to all and we must not limit where God limits not Ministers may safely follow Gods evample and whereas it may be thought that such men only come to God as driven by necessity You must know that God is so gracious that he receives even such whom meer necessity drives to him and indeed all true converts are first perswaded to come to God by the sense of their own necessities though afterwards they are elevated to a more noble disposition God never rejected any upon this ground how many came to Christ meerly in sense of their bodily maladies and were sent away with spiritual cure Christ received her that came not to him till she had in vain tried all other Physitians So in that parable of the Prodigal wherein God is pleased to represent the methods of his grace in the conversion and salvation of sinners you shall find that God doth not reject that poor prodigal because he was forced home by that Durum telum necessitas by insuperable straits and difficulties 3. Sick-bed repentance is not wholly impossible though it be hard sickness is one means that God useth to work repentance God can work repentance even
least the Translatour does here seem Critically to distinguish between companying and keeping company vers 9. compared with 11. I wrote to you in an Epistle not to company with Fornicators but now I write to you not to keep company Company wee may yea wee cannot avoid it but keep company wee must not with wicked men As elsewhere the Holy Ghost distinguishes between sinning and committing sin Hee that is born of God doth not commit sin saith St. John The holiest man on this side Heaven cannot but sin saith the same Apostle aye but hee that is born of God does not commit sin sin hee does but commit sin hee doth not i. e. hee doth not delight in it hee doth not use it hee doth not make it his practice So here Wee read in Scripture where wicked men have often fared better for the godly as Laban for Jacob and Potiphar for Joseph and Ahab for Jehoshaphat c but wee never read that godly men fared better for the company of the wicked but rather worse Psal 119.115 Depart from mee yee evil doers for I will keep the Commandements of my God it is a very hard matter to keep wicked company and to keep the Commandements of God together The Lacedemonians would never suffer a stranger to bee with them above three daies for fear of infection and corruption with their evil manners And verily those that are strangers to God and godliness should bee as little as may bee our companions 8. By Maintenance by upholding and incouraging men in their sins though thou never committest them thy self yet thou art guilty 2 Joh. 11. Hee that biddeth him God speed is partaker of his evil deeds Though thou dost not commit it yet if thou dost applaud it and rejoyce in it and say it is well done thou art a partner if thou art not the Mother of it yet thou art the Nurse of it if thou art not the Father of it yet thou art the Guardian of it and God will lay the brat at thy door as sure as if thou hadst begot it Thus I have done with the first thing how wee become guilty or how many waies partakers of other mens sins There are many more might bee named as by hindring good by excusing evil by administring occasion by not reproving not mourning not reclaiming c. But these and many more that practical Authors handle they are but underling-sprigs from the great branches that I have opened 2. Why a Christian must bee careful to avoid and not to partake of other mens sins The reasons of the Doctrine Answ Out of a threefold Principle 1. Out of a Principle of Charity to our Brethren 2. Out of a Principle of Pitty to our selves 3. Out of a Principle of Piety to God 1. Out of charity to our brethren that we be not means and instruments to promote their ruine and destruction for to partake of other mens Sins though it does more burden us yet it does never a whit ease them but does rather harden them and confirm them in their practises for company in sin makes men act it with the greater confidence Now this is to do the Devils part in the habit of a friend Sirs we must be charitable Charity is the golden rule charity is the bond of perfection now if it be a piece of charity to help up our brothers Oxe or Ass when he 's fallen into a ditch Exod. 23.4 Sure 't is more charity to do as much for his soul Jude 23. Others save with fear pulling them out of the fire Sin is the deep ditch of the soul and Sin is the Hell fire of the soul as it were here should be lifting and plucking indeed The neglect of this duty of keeping one another from Sin the Scripture calls an hating of our brother Lev. 19.17 Thou shalt not hate thy brother in thine heart thou shalt not suffer sin upon him I observe in company that if many persons sit together by a fire and a spark flie upon any one of them every one is ready to shake it off and beat it off and why should not we be as friendly and charitable to mens souls when Sin which is as Hell flakes lies smothering in their consciences or burning upon their souls 2. Out of pitty to our selves that we may keep our selves from the blood of other mens souls and secure our selves from the judgements of other mens sins For the former sayes St. Paul Acts 20.26 27. I take you to record this day that I am pure from the blood of all men for I have not shunned to declare unto you all the counsel of God had the Apostle connived at or consented to their sins God would have made inquisition for the blood of their soules at his hands For the latter sayes Jacob Gen. 49.5 6 7. Simeon and Levi are brethren instruments of cruelty are in their habitations Oh my soul come not into their secrets unto their assembly mine honour be not thou united Why Oh I will divide them in Jacob and scatter them in Israel he would not have an hand in their sinfull union because he would not have a share in their dreadfull division they were united in sinne and they must be divided in punishment 3. Out of piety towards God God forbids it Ephes 5.7 be not partakers with them and God forbid that we should do it Nay God abhorres it and condemnes it Psal 50.18 21. When thou sawest a thief thou consentedst with him and hast been partakers with the adulterers c. These things hast thou done but I will reprove thee and set them in order before thee This sin is a breach of all the Law at once being against the Rule of Charity Hee that hath his own sins alone doth only commit them but hee that takes other mens sins doth highly approve them and this greatly dishonours God it is worse partaking of sin than committing of sin Rom. 1.32 They do not onely do the same saith the Apostle but have pleasure in them that do them that 's worse Wherefore Zelophehads daughters pleaded in Mitigation of their Fathers offence that hee died in his own sin hee was not partner with Korah but died in his own sin It is worse to bee a partner than to bee an actor Numb 27.3 3. Application 1. Information Is there such a thing as partaking of other mens sins after this manner 1. Hence you may bee informed of the Equity and Justice of Gods proceeding in punishment you oft-times see God punishing one mans sin upon another or at least hear of it and you think it strange why this Oedipus will read you the riddle This Clue will conduct you through the labyrinth they have been some way or other partakers of those sins either by contrivance or by compliance or by connivance c. one way or other else God would never punish them if they have not been actors they have been abettors Shall not the Judge of all the world do
Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By this his desire wee are to understand a marvellous strong intention of spirit Hâ—sych and an earnest study and indeavour after accomplishment Hesychius expounds the term by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will desire wish love and delight in the work Hee wills it not onely as a possible atchievement but as amiable hee endeavours to compass it by all good means because he proposes so desireable an end The sincerity of our desires in obtaining of possible designs is manifested by our diligent endeavours in the use of proper waies to effect them Aristot Rhet. l. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the most part saies the Philosopher no man delights in or hankers after impossibilities No rational man certainly And therefore wee are to conceive that our Apostle doth here under his importunate desires couch and imply all holy means to accomplish his end Upon which account hee presently subjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his prayer to God for that purpose of which afterwards Onely at present observe from the connexion of his prayers to his hearty desires That lively are those prayers which flow from the heart Note Most harmonious in the ears of God are those groans that mount up to Heaven upon the wings of ardent emanations out of the depth of our hearts Suspiria è sulco pectoris ducta When the words of our petitions ascend warm and reeking out of our bowels when every expression is dipt in our heart blood 2. The persons that were the subject of his prayers and desires For Israel And here it is considerable in what relation Israel stood to the blessed Apostle Rom. 9.3 Rom. 11.1 Phil. 3.5 Act. 23.6 They were his Brethren his Kinsmen according to the Flesh For I also saith Paul am an Israelite of the seed of Abraham of the Tribe of Benjamin In another place hee acquaints us that hee was circumcised the eighth day of the stock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews i. e. both by Father and Mother as touching the Law a Pharisee It appears thence 2 Cor. â—1 22 that the Israelites were his kindred his own dear and near relations remaining for the most part in a state of ignorance as to the Messiah and of alienation and estrangement from the Covenant of Grace and the mystery of the Promise through Faith in the blood of a Mediator For these it is that our Apostle groans for these hee is so ardent in prayer for these hee pours out such earnest petitions to the Father 3. The great scope and design of the Apostle for his kindred and relations according to the flesh in all his desires endeavours prayers was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might bee saved The earnest sollicitude of his Spirit the fervent petitions poured out into the Divine bosome did all combine in this that his natural might become spiritual relations that his kindred of the Tribe of Benjamin might through union to Christ be allied to him in the Tribe of Judah What is natural to animals and plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thirst after an impression of their own likeness upon another Arist Pol. l. 1. c. 1. Is much more longed for by Saints that others might be holy and happy as well as themselves but especially such as are nearest to them by the bonds of nature Holy Paul doth not press after outward injoyments as health strength riches power or dominion in the world that Israel might have prosperity and plenty in their Streets and Pallaces or that the Kingdome should bee restored to them from the Romans Not the great things of the Earth but the greater of Heaven This his soul travels with that Christ might bee formed in them and dwell in their hearts by Faith that so Israel might bee saved 4. In these words wee may observe likewise the kind compellation wherewith our Apostle doth salute the saints at Rome to whom hee wrote this Epistle by the name of Brethren Now though hee wrote to the Gentiles yet hee lets them know that his bowels did yern over his poor kindred that they also might bee saved The Reason why in this letter to the Romans he doth so pathetically mention these his desires with such strong and vehement asseverations is because there were great numbers of the Jews at Rome and principally of he two Tribes that returned out of the Babylonian captivity who after the wars of Pompey and other Roman Generals and Captain in Judea were very many of them transplanted into Italy Which is not onely attested by Civil and Ecclesiastical Historians but also by Scripture it self declaring that there was a solemn Convocation of the Jews assembled by Paul at his arrival Act. 2â— 17 c. To whom the Apostle did first preach the Gospel and related the story of his coming to that Imperial City by reason of his appeal to Caesar From all these parts laid down together there result this Doctrinal Conclusion Observ That to endeavour the conversion and salvation of our near relations is a most important duty The president and example of our holy Apostle compared with and confirmed by other Scriptures will notably evince the truth of this assertion 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall One great end why God bestows the graces of his Spirit upon us is that wee should spend the savour thereof upon others Our discourse must hee seasoned with the salt of grace Col. 4.6 Ephes 4.29 that it may minister edification to others Our speech should never overflow in abundance but like the waters of Nilus to render the neighbouring Plantations fruitful Grace is sometimes compared to Light by reason of its diffusive nature that our shining conversations night illustrate others in the paths of Truth and Holiness Cant. 1.12 Prov. 27.9 John 12.3 Sometimes Grace is likened to Spikenard to perfumed ointment which must not bee shut up in a box though of purest Alabaster but opened that the whole house may bee filled with the fragrant odour thereof Psal 133.2 To Oil to the costly sacred Oil that ran down not onely upon the beard of Aaron but to the skirts of his garments To Talents which must bee industriously traded with and not laid up in napkins To Dews Showers Waters because of their fructifying virtue 1 Thes 5.11 Rom. 14.19 Heb. 3.13 Col. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 18.30 Heb. 10.24 To a generative Principle because of it's begetting power and influence Wee are therefore commanded exhorted directed to edifie one another to exhort one another to admonish one another to turn one another as that phrase in Ezekiel seems to import converti facite and make others to bee converted as well as our selves to provoke one another to love and to good works When converted wee are injoyned to strengthen our Brethren that wee may save
〈◊〉 brief and compendious So much more for youth Long Orations burden their small memories too much and through such imprudence may occasion the loathing of spiritual Manna considering their being yet in the state of nature As Physicians in their diaeretical precepts prescribe to children little and often so must we deal with beginners in the things of God A young plant may quickly be over-glutted with manure and rotted with too much watering Weak eyes newly opened from sleep cannot bear the glaring windows Isa 28.20 scarce a Candle at the first Line upon line and precept upon precept here a little and there a little You must drive the little ones as Jacob did Gen. 33.13 very gently towards Canaan Entertain their tender attentions with discourses of Gods infinite greatness and amiable goodness of the glories of Heaven of the torments of Hell Things that affect the senses must be spiritualized to them catch their affections by a holy craft Deal as much in similitudes as thou canst If you be together in a garden draw some sweet and heavenly discourse out of the beautiful flowers If by a river side treat of the water of life and the rivers of pleasure that are at Gods right hand If in a field of Corn speak of the nourishâ—ng quality of the bread of life If you see birds flying in the air or hear them singing in the woods teach them the all-wise providence of God that gives them their meat in due season If thou lookest up to the Sun Moon and Stars tell them they are but the shining spangles of the out-houses of Heaven oh then what glory is there within If thou seest a Rainbow to diaper some waterish cloud talk of the Covenant of God These and many more may be like so many golden links drawing divine things into their memories Hos 12.10 I have used simâ—litudes by my servants the Prophets saith God Moreover let young ones read and learn by heart some portions of the Historical books of holy Scripture But above all the best way of institution especially as to the younger sort may be performed by Catechisms Plat-forms of sound words 2 Tim. 1.13 by Question and Answer in a short compendious method whose terms being clear and distinct might be phrased out of holy Scripture and fitted to their capacities by a plain though solid stile and to their memories by brief expressions Obj. But some may object that children not well understanding what they repeat do but prophane the Name of God Answ To this I answer That our reasonings ought not to countermand or contradict Divine Injunctions Wee are commanded by God in the Book of Deuteronomy Deut. 6.7 Prov. 22. to whet the Law upon our Children Train up a childe in the way hee should go and when hee is old hee will not depart from it By the bending of young trees and putting young fruit into glasses you may form them into what shape you please The Apostle commends the president of Timothy to the whole Christian world 2 Tim. 3.15 Jer. 1.5 Luk. 1.41 44. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a little sucking childe as the word imports hee had known the holy Scriptures Some children have been sanctified from the birth as is evident in Jeremy and John Baptist Now wee being ignorant who are under the election of God must use the means to all especially such as are under the faederal stipulation between God and us such as are the children of beleeving Parents They are commanded to remember their Creator in the daies of their youth Eccles 12.1 And who should make such impressions of God upon their hearts but those that are over them by Divine Appointment who ought to bring them up in the nurture and admonition of the Lord. Ephes 6.4 As Seals are to be imprinted upon the wax while it is tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so teaching and instruction will best fix upon their minds while yet they are children Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. So soon as ever reason begins to sprout forth yea as soon as they are drawn from the breasts Isa 28.9 begin to season younglings with the sense of Gods Maâ—esty and Mercy Gardiners begin to graft so soon as ever the sap begins to arise in the spring and the bud of the stock to swell and inlarge Colts must be backt before their mettle grows too high and Heifers must be used to the yoak before they attain to their full strength or else they will prove unserviceable God commanded in the old Law more Lambs Kids and Bullocks young Turtles and Pidgeons to bee offered upon his Altar than those of elder growth Levit. 2.14 first-fruits and green-corn must be presented to the Lord. To intimate the dedication of our children those reasonable Sacrifices unto the Temple and service of God while they are young and tender Rom. 11.1 The sooner you sow the sooner you may reap Sow thy seed in the morning Eccles 11.9 saies Solomon The benefit of timely instruction is scarce imaginable But I come to the third 3. Add to thine Instructions preceptive Injunctions lay it as a charge upon their souls in the Name of God that they hearken to and obey thine Institutions Every house is under a kinde of Kingly Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. l. 1. c. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Ruler gives Laws to wife and children An instance wee have in the case of Solomon Prov. 4.30 4. who acquaints us that hee was his Fathers Son tender and onely beloved in the sight of his Mother Hee taught mee also and said unto mee Let thine heart retain my words keep my Commandements and live When David was ready to dye Solomon 1 Chron. 22.5 29.1 1 Chron. 28.9 c. 1 King 2.1 the text saies was Yet young and tender and notwithstanding that his Father instructs him in many grave and excellent lessons and in the Book of Kings 't is remarkable that when Davids decease drew nigh hee charged Solomon his Son saying c. Now when Solomon came to the Crown hee was but eighteen years old or nineteen at the most Usser annal pt 1. p. 56. as the learned seem to evince from several passages of Davids Reign Rawleigh hist pt l 2. c. 18. ss 4. How young then was hee when his Father David and his Mother Bathshebah began to instruct him and lay their preceptive charge upon him This charging of obedience upon young ones is like the tying and claying on of the graft upon the stock Senâ—c Epist 38. Non multis opus est sed efficacibus efficacious words rather than many are to bee sought studied and used Nay women have both president and precept also for this work as who do move frequently converse with their children in their tender age Wee have an excellent example in Bathshebah teaching her Son P ov 1.8
are not altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible affections Nay love may be the principle and foundation of that anger which shoots its rebuking arrows against the But of Sin It is well observed by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There may be accusations and reprehensions connext with that love which designs the profit and benefit of the persons beloved Arist Ethic. l. 10. c. 13. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee saies according to the Rule even of right reason Thou mayest tell thy childe and that with some grains of vehemency that if hee continue in sinful courses that God will be angry and thou wilt be angry and then let him know what a fearful thing it is to fall into the hands of the Living God Heb. 10.31 Ephes 4.26 This is the way to bee angry and not to sin as the Apostle commands Let not your passions like unruly torrents overflow the banks that are limited by Scripture and reason There is a grave and sober anger that will procure Reverence and advance Reformation That which is mixt with horrid noise and clamours floweth from the breast of fools In vain shalt thou attempt to reclaim others who art so exorbitant thy self Hee that le ts loose the reigns upon the necks of the unruly horses of his passions will endanger the tumbling his reason out of the Chariot How shall that person in his rebukes speak reason to another that hath lost his own Hee that is a slave to his irascible appetite can never manage ingenious Reproofs A childe can never perswade himself that such anger proceedeth from love when hee is made the sink to receive the daily disgorgements of a cholerick stomach when the unhappy necessity of his relation ties him to be alwaies in the way wheâ—e an angry disposition must vent and empty it self If thou that rulest be thus unruly How canst thou expect thy Inferiors to be regular when thy uncomely demeanour does almost convince them that love can hardly bee the genuine root of thine anger but that they are made the sad objects of thy native temper or that thy reprehension is spiced with hatred Observe therefore a prudent administration of thy rebukes Gild those bitter pills with the hopes of recovering thy favour upon amendment Plut. ibid. p. 22. Gassend in Epicur Tom. 3. p. 1511. mix these unpleasant potions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with some sweet emollient juices that such inter-woven lenity may procure access for your admonitions and effect your desired issue The quality of the offence and the various aggravations of it must state the quantity measure and duration of thine anger Great faults if repeated deserve a greater ardency of spirit Consider likewise the station and place of thy several relations A wife ought not to be rebuked before children and servants lest her subordinate authority be diminished Contempt cast upon the wife will reflect upon the husband at last Yea for smaller offences in children and servants if they be not committed openly rebuke them apart and in private But above all Take heed thou be not found more severe in reproving faults against thy self than sins against the great God They that honour mee said God to Eli in the case of his Sons I will honour 1 Sam. 2.30 and they that despise mee shall bee lightly esteemed It is a point of excellent wisdome to manage thy family aright in these cases A Pilot may shew as much skill and dexterity in steering of a little catch or pinnace of pleasure as of the vast Gallions of Spain If thou hast cause to be angry yet let not thy storms run all upon the rocks but endeauour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speedily to cool the inflammation to abate the fever Plut. ib. p. 23. and slake the fire of anger It is better for a Father to be often and nimble than to be heavy and durable in his wrath Wink at infirmities if not such as are immediately sinful chide them with frowns and not with bitter assaults reserve thy publick and sharp reprehensions for open and scandalous offences for reiterated and repeated transgressions which bear a shew of great neglect if not of some contempt and disdain 7. Keep up a constant and vigorous practice of holy duties in thy family Josh 24.15 Deut. 6.7 As for mee saies Joshua I and my house will serve the Lord. Moses commanded the Israelites to go over the Laws and Precepts which hee had given them from God in their own Families in private among their children The Instructions and Exhortations of Gods Ministers in publick should be repeated at home and whetted to and again upon the little ones Samuel had a feast upon the Sacrifize in his own house 1 Sam. 9.12 22. Job and others had Sacrifices in their own Families The Passeover-Lamb was to be eaten in every particular house Exod. 12.3 4. God saies hee will pour out his fury upon the families that call not upon his name Zech. 12.12 13. There are times that every family must be apart as well as every wife and person apart All the Males of Abrahams family were appointed to pass under the Ordinance of Circumcision The keeping up of family-duties makes every little house become a Sanctuary a Bethel a house of God And here I would advise that Christians be not over-tedious in their duties of private worship I have heard from a near relation of that holy man Mr. Dod that hee gave this counsel that the constant family-prayers should not ordinarily exceed above a quarter of an hour if so much The morning and evening Sacrifices at the Temple and the Passeover offerings which were for every family consisted but of one Lamb. Take heed of making the waies of God irksome and unpleasant If God draw forth thy heart sometimes do not reject and repress divine breathings but usually labour for succinctness and brevity such as may stand with holy reverence to God so as not to huddle over excellent and weighty duties and yet such as may render Religious Worship desirable in the eyes of those whom thou wouldest have to look towards Canaan The Spirit is willing many times when the flesh is weak and a person may better for a little time keep his thoughts from wandring and discomposure when as the large expense of expressions gives occasion for too much diversion Eccles 5.2 God is in Heaven and thou upon Earth therefore let thy words be few When our Lord gave his Disciples a form of prayer which was for quotidian and daily use as appears by that petition Give us this day our daily bread you know how short and compendious it is Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirits are like strings of harps and bows which if never remitted and slackened will crack and make those instruments unserviceable It is of good use likewise to vary the duties of Religion Sometimes sing and sometimes read sometimes repeat sometimes
grounds and motives And also that barren love which works up the soul to no measure of obedience unto him And lastly that which allows Christ but the worlds leavings in our hearts every thing being constantly preferred before him And what a vast number of persons go no further than these 2. Many persons are truly gracious who yet know not whether they have any grace or not It requires more skill to search out the nature of a grace and to finde it in our selves than barely to exercise it The former are works of much judgement and require a deep acquaintance with our own hearts whereas to the latter it is enough if a person bee but of an ordinary understanding and an honest heart Besides Graces have their degrees Ezek. 47.3 4 5 like the waters of the Sanctuary and where grace is very shallow and little it is exceeding difficult to know that there is any at all And such persons should do well who are so weak rather to spend tâ—me in the exercise of grace than in trying whether they have grace or no for commonly it is but labour in vain 3. There are no souls in whom this grace is really planted but they have all these Characters drawn upon their hearts to know it by more or less I do not say they can finde them in themselves and know they have them but onely that they have them And of this I need give no further evidence than what you will easily finde your selves if you will but study the nature of love to Christ by the Rule of it laid down in the fifth Proposition premised and by the third and fourth Characters for I am well assured that Christ cannot bee loved as therein described unless all these particulars mentioned be either antecedent thereto or connexed with it 2. Case And so I come to the second Case viz. How wee may get our love to him kindled and inflamed And I shall proceed in the Resolution of this by these four steps 1. I will discover the danger of being without this grace 2. I will add some moving Considerations to provoke all that love their souls to look after it 3. I will give Directions to them that have it not how to get it 4. I will add a few more Directions for them that have it how it may be increased and inflamed I begin with the first which I will dispatch by these two steps 1. By discovering the Hainousness of Sin 2. The Terrour of the Punishment due thereto Now that you may understand the first besides what hath been said in the fore-mentioned Tract proving it to be a sin against the Fathers love and wisdome the whole work of the Son and the special oeconomy of the Holy Ghost I add first it's a sin utterly subverting the whole design of the Gospel casting a scorn upon the grace of all the three persons and not so much as acknowledging what was done by them as worthy the least acceptance it writes vanity upon all the promises and is a frustration to the design of Christ in that Noble Dispensation there being nothing that he did more aim at than to testifie his own John 3.17 1 John 1.3 and his Fathers love to us and to recover from us our love to them again 2. It is interpretatively a confederacy with Satan against God and Christ The proper and grand wickedness of the Devil Mat. 6.24 Act. 13.10 being his opposition to the design of God in glorifying himself by the salvation of mankind through Christ which yet so far as wee are haters of Christ Heb. 10.28 wee are in our measure guilty of as well as hee 3. It is a complicated sin many sins in one Such as are foul ingratitude Rebellion it being the casting of the Soveraignty of a Rightful Lord Cruelty to Christ and as it were a kicking him upon the bowels a Christicidium and to our selves Prov. 8.36 the tearing out our own bowels with our own hands spirituall uncleanness and adultery James 4.4 it being a treacherous revolting from Christ after profession of Marriage to him 4. It is a sin which opens the door to all wickedness Resistance of the Spirit contempt of the Gospel and them that bring it Joh. 15.18 19. sleighting of Ordinances Treason against Christ as King and implacable bitterness and enmity against his subjects and children 5. It is an Irrationâ—l sin Cant. 1.13 14.5.9 ad 16. or such for which there cannot be the least Apology because Christ was lovely in himself did much to ingage our hearts to him earnestly intreated us to place our affections upon him sending his messengers to wooe us bestowing gifts upon us like a King 1 Pet. 1.4 to oblige us and making almost incredible offers of much more that he would do for us yea finally threatning us even with Anathema Maranatha 1 Cor. 16.22 If wee with-hold our hearts from him And can such a sin after all this be extenuated 6. It is a sin brought forth and nursed by the foulest abominations 1 Cor. 2.8 Ioh. 5.43.44 47. such as spiritual darkness and ignorance Notorious Infidelity as to the doctrine of the Gospel Horrible Pride Self-righteousnesse Idolatrous and carnal Self-love 7. It is a sin against all our Covenants and Ingagements specially our Baptismal bond wherein wee did solemnly promise Christ our hearts 2 Cor. 11.2 and that in opposition to all others the bond of Christian Ingenuity Self-love and proper Interest Profession and Relation as wee bear his Name in the world 8. And lastly It is a sin utterly inconsistent with the presence of any one grace in the soul it being impossible that any thing should prosper where this weed hath once settled and rooted it self yoâ— may as well expect to finde branches without a Root as the graces of the Spirit without love Thus very briefly you have an account of the danger of being without love to Christ from the nature of the sin 2. I argue it from the Terrour of the Punishment And certainly the Just God hath proportioned the evil of this to the quality of that Study well these few places of Scripture Joh. 3.19 Mat. 21.41 Heb. 2.3 10.28 29. 12.25 Rev. 2. 3. throughout Oh the terrours of the Lord that will one day bee heaped upon the haters of his Son See Rev. 6.16 But wee need not look any further for this matter than into the awakened conscience of a Rebel against Christ in a fit of desperation what Scorpion-lashes doth such a mans conscience give him Oh the heat of this burning Caldron with what rage and fury doth it break forth on every side until the soul is even become a Hell to it self And wouldest thou not love Christ will inraged conscience then say so lovely in himself and so full of love to thee Couldest thou see him sighing bleeding sweating dying for thy sake and yet not love him Couldest thou spurn at such bowels and contemn
yet the left hand is often assistant to it Now though there should be any so neer unto thee as to be helpful and assistant or at hand yet let them not know it make known thy charity to none Quest May wee not give Alms if others bee by Ans Yea if need so require as at publick Collections or when in publick wee see one stand in need But wee may not do it with a mind to have it known our mind must bee free from all such conceit and wee must so do it as if wee were alone That Alms is not unacceptable which is given and seen of men but that which is given to bee seen of men Non est ingrata cleemosyna quae fit videtur sed quae fit ut videatur So that the scope of our Saviour in the fore-mentioned place is to take us off from all vain-glory in giving of our Alms that as much as in us lieth wee should indeavour to hide and conceal our good works from the eye of the world IV. Our Alms must be given wâ—th a compassionate heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia with bowels of affection The Greek word so Alms is derived from a word that signifies Mercy which intimateth the disposition of the giver how hee should bee a merciful man whose bowels are moved at the misery of another and thereupon contributes to his need with bowels of compassion In giving wee must not only open our hands but our hearts also in pitty and compassion Psa 58.10 wee must draw out our souls as the Prophet speaketh as well as our purses to the hungry and afflicted which is implied under several expressions of Charity used in Scripture by the Holy Ghost as Hee that hath mercy on the poor happy is hee And again Prov. 14.21 Prov. 19.17 Hee that hath pitty upon the poor lendeth unto the Lord. And saith the Apostle Paul Put on as the Elect of God bowels of mercy Col. 3.12 And saith the beloved Disciple John Who so hath this worlds goods and seeth his Brother hath need and shutâ—eth up his bowels of compassion from him 1 Joh. 3.17 how dwelleth the love of God in him It is not sufficient to have an open liberal hand unless wee have also an open and compassionate heart for if the Sacrifice of our Alms-deeds be not mingled with the oyl and incense of mercy Beneficentia ex benevolentia manare debet Affectus tuus nomen imponit oâ—eri tuo Amâ— Offic. 30. and compassion it will not be acceptable unto God who will have Mercy as well as Sacrifice In contributing therefore to the relief of the poor let our inward affection go along with our outward-action As helps hereunto 1. Bee well informed in the benefit that compassion bringeth and that not onely to thy distressed Brother who is succoured but also to thy self to whom in this case a promise of mercy is made Mat. 5.7 Blessed are the merciful for they shall obtain mercy Mercy from other men and mercy from God himself 2. Well weâ—gh the common condition of all Eccles 9.2 how All things come aâ—ike to all as the Wise-man speaketh so as thou also art subject to the same distress whereunto others are brought and therefore as Aquinas saith wee should have compassion on other mens misery Pròpter possibilitatem similia patiendi Thom. 2. 2. quaestion 3. art 2. Heb. 13.3 for the possibility of suffering the like Which Argument the Apostle useth to the Hebrews saying Remember them which suffer adversity as being your selves also in the body that is say some as being members of the same body but rather as Beza and others interpret the place as being your selves in the body of flesh and frailty Ut qui sitis ipsi iisdem calamitatibus obnoxii Beza in locum Theodor. Epist 29. subject to the like miseries for so long as wee dwell here in these houses of Clay and carry about us this earthly Tabernacle wee are all subject to the like changes and chances which made old learned Theodoret to reach his helping-hand to those outcast Africans For when I saw quoth hee their pittiful estate I began to lay to heart the doubtful turnings and inversions of humane things and to fear lest I my self might fall into the like evils V. Our Alms must be given seasonably for as the Wise-man speaketh To every thing there is a season Eccles 3.1.11 and every thing is beautiful onely in its time and season And therefore it will be our wisdome so to observe the needs and necessities of other men that wee do not let slip any season or opportunity of doing good According to that exhortation of the Apostle Gal. 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As wee have opportunity let us do good The word in the Original translated opportunity properly signifies a seasonable time Quest Which are the most seasonable times of doing works of mercy Ans 1. When accidentally thou meetest with any fit objects of mercy Luk. 10.31 32 33 34. thou must not then pass them by with the Priest and Levite but with the good Samaritan presently pour the Oil and Wine of thy charity into the wounds of thy Brother forthwith contributing somewhat to his relief For misery being the proper object of mercy thou shouldest then extend thy mercy unto such as are in want and misery 2. When God by his providence hath any way blessed and encreased thy stock and store by prospering thy adventure at Sea or thy trading at home or by some great Legacy bequeathed thee by some of thy friends that is a seasonable time for thee to give out freely and liberally to the relief of the poor in testimony of thy thankfulness unto God for his bounty towards thee I know it is usual with most men upon the encrease of their stock and store to sacrifize to their own nets to ascribe their wealth to their own wit and policy and to say in their hearts Deut. 8.17 Their power and the might of their hand hath gotten them this wealth But mark what Moses saith in the next verse 18. Thou shalt remember the Lord thy God it is hee that giveth thee power to get wealth Seeing therefore what thou hast thou hast received from God whatsoever the means and instruments were of conveying it unto thee is it not most just and equal that in way of thankfulness thou shouldest set apart some portion thereof for the poor and needy 3. The Lords Day is another seasonable time of doing works of mercy according to the Apostles Rule and Direction Now concerning the collection for the Saints 1 Cor. 14.1 2. as I have given order to the Churches of Galatia even so do yee Vpon the first day of the week let every one of you lay by him in store as God hath prospered him Where by the first day of the week is meant the
the quantity and proportion of mens charity the scripture being silent herein leaving this to the discretion ingenuity of the prudent Christian 2 Cor. 9.7 As the Apostle speaketh every man according as hee purposeth in his heart so let him gâ—ve c. A certain quantity is not set him that 's left to the free purpose of his own heart But yet though the Scripture giveth us no direct precept in this particular it holdeth forth many presidents for our imitation as that of Jacob who in testimony of his thankfulness unto God for what hee should bestow upon him Vowed the tenth part thereof unto God for Pious and Charitable uses And Jacob vowed a vow unto God saying Gen. 28.20 22 of all that thou shalt give mee I will surely give the tenth unto thee Act. 10.20 2 Cor. 8.3 Of Cornelius it is recorded that hee gave much Alms. And the Macedonians are highly commended for their great bounty and large contributions Rom. 15.4 1 Cor. 10.11 These examples are left upon record for our imitation For as the Apostle speaketh whatsoever things were written aforetime were written for our learning and for our admonition So that hough the quantity of our Alms how much wee should give is not expresly set down yet this wee finde both commanded and commended by precepts and presidents in the scripture that wee give liberally and bountifully in some fit proportion to our estates that if wee bee rich in this worlds goods wee should then be rich in good works sowing liberally 2 Cor. 9.6 that so wee may reap liberally Now that our Alms may be liberal it must be fitted to two things viz. 1. The Necessity of the Receiver 2. The Ability of the Giver That in our giving wee should have respect to the need and necessity of our Brother The Law is clear which saith If there bee among you a poor man of one of thy Brethren Deut. 15.7 8. thou shalt open thy hand wide unto him and shalt give him sufficient for his need in that which hee wanteth That wee should likewise have respect to our own Ability the Apostle Peter is as clear 1 Pet. 4.11 where hee saith If any man minister let him do it as of the Ability which God giveth that is let every one give with respect to his own estate and ability Notwithstanding in cases of urgent necessity and great extremity wee are to strain our selves even above our ability Here it may not be impertinent to answer another question for I resolve to contrive all I have to deliver upon this subject into this plain and easie method and that is this Quest How many waies may rich men exercise their Charity Ans 1. By laying out a portion of their estate in such a way as directly tends to the worship of God the advancement of Religion the salvation of mens souls which I may not unfitly term A Spiritual Charity And this may also be done several waies As 1. By contributing towards the planting and propagating the Gospel where it hath not been A work set on foot by divers in New England but chiefly carried on by the charity of well-disposed people here in Old England 2. By setting up and maintaining of Lectures the preaching of the Word Rom. 1.16 being the ordinary means appointed by God for the bringing of sinners to the knowledge of Jesus Christ whom to know is life eternal 3. By adding to the maintenance of such settled Preachers whose pains are great and means small through the covetousness of Impropriators who ingross to themselves what doth more properly belong to the Minister 4. By maintaining of poor Schollars at the University in reference to the work of the Ministery that so there may be a continual supply of learned godly and Orthodox Ministers for the edifying of the body of Christ 5. By bestowing of Bibles on poor Children whereby through the care of their Parents 2 Tim. 3.15 they may be acquainted with the knowledge of the holy Scriptures which are able to make them wise unto salvation Memorable is the pious gift of Sir John Fenner who by his last will gave six pounds per annum to several out-Parishes in London for the buying of Bibles to be distributed amongst poor children From my own experience I can say that this gift hath occasioned many poor people to teach their children to read that so they might be capable of those Bibles which are to be given only to such as can in some measure read 6. By erecting of Country-Schools and endowing them with some competent maintenance for teaching of poor mens children who have not wherewithall to pay for their schooling which will be a special means not only to further their civil but likewise their spiritual education For thereby they will bee made more capable of Divine Instruction Experience teacheth us how ineffectual the most powerful Ministry is upon an ignorant and unlearned Congregation Docere simpliciter est melius quam pascere Aquin. 2. 2. Quaest. 32. Questionless therefore the erecting of Country-schools is a work of charity more noble in it self more acceptable to God and more beneficial to the Kingdome than the building of Alms-houses who are too often filled with swarms of idle drones But though this Spiritual Charity is questionless the more excellent as tending to a more excellent object namely the souls of our neighbours yet the bodies of our neighbours must be cared for as well as their souls Our Charity therefore must also extend to them and in this kinde it may be practised and expressed II. By a free and liberal giving to the relief of those who are in want of which I have already largely spoken III. By a ready lending to such as being in a Calling want stock or other means to help themselves in their Trades This duty of lending wee finde expresly commanded both in the Law and in the Gospel in the Law as in the place before quoted Deut. 15.7 8. Thou shalt open thine hand wide to thy poor Brother and shalt surely lend him sufficient for his need in that which hee wanteth c. In the Gospel Luke 6.35 Lend saith our Saviour Looking for nothing again that is lend not only to such from whom you may hope by reason of their ability to receive your own again but also to such as by reason of their poverty may perhaps never be able to repay you Psal 37.26 The Psalmist maketh this a note of a righteous and a good man that hee is ever merciful and lendeth Psal 112.5 that hee sheweth favour and lendeth Where we see it is set down as the property of such a man that hee is ready to lend to the poor to such as stand in need of his help and that freely without hope of gain This duty belongeth especially to rich men because the occasions of him that would borrow usually require more than meaner persons can well spare
but the drooping distressed Christian also questioneth all this because of the deceitfulness of the heart Alas the Scripture tells us that the heart of man is desperately wicked and deceitfull above all things o From Jer. 1.9 The Papists cavils the drooping Christian doubts who can know it and if the heart of man cannot bee known how can wee say wee beleeve or love God For this consider these four things 1. Another man cannot know it I cannot certainly and infallibly know whether another man be sincere or what his heart is for it is the prerogative and excellency of God to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that knows the hearts of all men Act. 1.24 2. A wicked mans heart is so wicked and there is such a depth of wickedness in his heart that hee cannot come to the bottome of it 3. If a man cannot know all the secret turnings and windings of his heart yet hee may know the general scope and frame of his heart 4. If hee could not do this of himself yet assisted by the spirit of God which all beleevers have received hee might know the frame bent scope inclination of his own heart Thus far the first proposition that a man may know that hee hath sincere faith in Christ and love to God Now wee proceed to the second 2 Proposition which shews the connexion between grace and glory Second Proposition is this that there is an infallible connexion between justifying faith unfeigned love and eternal glory The Apostle tells us of some things that may bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 things that accompany salvation Having or containing Salvation that are contiguous to salvation that the one toucheth the other this must bee proved for else though I know I do beleeve and love God sincerely to day I can have no infallible assurance of salvation because this may bee lost before to morrow or before I dye Now this I shall indeavour to prove by these three following particulars 1 From the verity of Gods promises 1. The undoubted verity of Gods promises proveth an inseperable connexion between sincere grace and eternal glory Faith is the eye of the soul with it through a promise as through a perspective-glass can the soul have a view of Heaven and glory What greater certainty or security can a man have than the infallible promise of that God who is truth it self who will not deny his Word but the same Love and free Grace that moved him to infuse Grace into thy heart and to make the Promise will move him also to give the thing promised Joh. 3.16 God so loved the world that hee gave his onely begotten Son that whosoever beleeveth on him should not perish but have everlasting life Joh. 5.24 Hee that beleeveth hath everlasting life Hee hath it in the Promise hee hath it in the first-fruits Rom. 8.23 But wee our selves also which have the first-fruits of the Spirit The Jews by offering their first fruits did testifie their thankfulness to God for what they had received and hopes of the full crop in due time Hee hath everlasting life then it must not end Mark 16.16 Hee that beleeveth and is baptized shall bee saved Hee that beleeveth not shall bee damned As certainly as the unbeleever shall be cast into outer darkness so certainly shall the beleever be partaker of the glorious Inheritance of the Saints in Light The Promise is as true as the Threatning Act. 16.30 31. There you see a poor convinced wounded sinner under the load of guilt that had a sight of his lost undone deplorable condition coming to the Apostles and speaking after this manner Yee men of God yee servants of the Lord if there bee any way for mee who have been so great a sinner that have done enough ten thousand times over to damn my own soul if there be any certain way to avoid damnation I beseech you tell mee if there be any means by which I might certainly be saved as you pitty my sinful soul my bleeding heart my wounded conscience tell mee what it is declare it to mee What is the Apostles answer Beleeve on the Lord Jesus Christ and thou shalt be saved The Apostles speak not doubtingly perhaps thou shalt be saved perhaps thou mayest be damned If thou get Faith it may be thou mayest get Heaven Alas what relief peace satisfaction would this have been to his wounded conscience But they speak peremptorily beleeve and thou shalt be saved So that prove thou that thou hast Faith and these Scriptures prove thou shalt have salvation The Connexion therefore will not be questioned if I beleeve I shall be saved this God hath promised but shall not a beleever lose his Faith in Christ and lose his Love to God for the Remonstrants grant that a beleever qua talis as a beleever cannot fall away not come short of glory but qui talis est Hee that is a beleever may fall away totally and finally and so cannot have assurance of salvation because hee hath no assurance that hee shall persevere in his beleeving and state of grace To this I oppose these places of Scripture 1 Thes 5.23 24. And the very God of Peace sanctifie you wholly and I pray God your whole spirit and soul and body bee preserved blameless therefore preserved from Apostacy which is exceedingly blame-worthy till when till the coming of our Lord Jesus Christ is this a prayer and not a promise yea it is a prayer indited by the Spirit of God and hath a promise following it if you will read on Faithful is hee that calleth you who also will do it Here the Apostle that had the Spirit prayeth for perseverance and the Apostle that had the Spirit promiseth perseverance Certainty then of perseverance doth not make men careless in the use of means not prayers needless by praying a man obtains the thing promised and the certainty that hee hath by the promise of obtaining puts life into his prayers Phil. 1.6 Being confident of this very thing that hee which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth more safety than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will perform it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will finish it will perfect it until the day of Jesus Christ 1 Pet. 1.5 Kept garrisoned by the power of God through Faith unto Salvation Joh. 10.28 30. 1 Cor. 10.13 But will with the Temptation make a way to escape therefore they shall persevere for to enable the beleever to persevere in all tentations is to make a way to escape the destruction and hurt the tentation tendeth to God doth promise this absolutely Jer. 32.38 40. And they shall bee my people and I will bee their God and will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from mee They shall not forsake God because God will not
it i. e. by the feet of Trust and is (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et exaltabatur Celsus ab alto infra se cernens Hominum genus Sil Ital. safe As safe as a man judgeth himself to be when got into an high Tower well fortified and fears not the sharpest or swiftest darts that can be shot against him Safe as the chicken Take themselves to be when hous'd under the (x) Ut pulli sub alis gallinae Covert of their Dam's wing Psal 46.1 Or safe as the manslayer is from the pursuit of the Avenger when Lodg'd in a City of Refuge Thus when a man Trusts in God he doth sweetly acquiesce and repose himself in Gods bosome troubles himself no more casts no Jealous thoughts about his Condition Thus David resolves I will lay me down in peace and sleep for thou Lord makest me to dwell in (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confidenter safety or in Trust Psal 4.8 2. A Stedfast well-grounded Hope Trust and Hope are Gemini Twins born together bred up together Hence often conjoyn'd in Scripture Thou art my Hope (z) Ps 71.5 O Lord God Thou art my Trust from my youth and Blessed is the man that (a) Jer. 17.7 Ps 119.42 43 49. Trusteth in the Lord and whose Hope the Lord is Hence the Septuagint usually render the word put for Trust as also in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ar. Mont. and divers others Sperate Hope ye in the Lord. Hope then is that Fidus Achates the Faithful Companion of Trust Now in this Hope there are two things 1. An holy and confident expectation and looking out after Gods gracious presence Trust believes and Hope expects To enjoy what God has promised Thus the Prophet Isa 8.17 I will wait upon the Lord and I will (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expectabo eum Look for Him Hope looks and looks out as expecting Gods Appearing Not as Sisera's mother once did who looked for a victorious Success and expected that her son should have returned a triumphant Conquerour richly laden with spoils and Booty when as the wretch lay (c) Jud 5.28 bleeding at the foot of Jael Nor like those sinful miserable people who (d) Jer. 8.15 looked for peace but behold no good came No such a vain groundless Hope draws a Blush into the cheek and Covers the face with Confusion But this is an Hope which makes not (e) Rom. 5.5 Ashamed whose earnest expectation shall assuredly end in sweet fruition 2. An humble and constant wayting on Gods Leisure Looking out and wayting on God both put together (f) Mic. 7.7 Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Faith gets up to the Top of it's watch Tower looks out sees whether Relief be coming But suppose None appears in Kenne Suppose Help defer'd Yet now it wayts and tarries Gods time Faith knocks at Heavens Gate No Answer from within Faith knocks Again still there is silence However Faith concludes my God will Hear yea and Answer too But 't is fit I should wait his Time (g) Hab. 2.3 The vision is for An appointed time but at the end It shall speak and not lie though it tarry I must and will wait for it because it will surely come It will not Tarry Thus David My (h) Ps 62.5 Soul wayt thou only upon God or keep thou silence unto God for my expectation is from Him David when he shuts his mouth opens his ear wayts and listens what God will say and concludes Contra Gentes The Lord will in His own Best Time speak peace Psal 85.8 3. An Humble Holy and undaunted Confidence Thus Solomon In the fear of the Lord in the filial awful Reverential fear of God there is strong (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiducia fortitudinis Confidence and his children shall have a place of Refuge Prov. 14.26 This Holy Confidence is Nothing else but Faith peg'd up to it's Ela. A Confident Soul moves in an higher Orb then other Saints leadp up the Van of the Militia of Heaven As Patience is nothing else but Hope Lengthned so Confidence is nothing less then Faith strengthned the very Spirits the meer Elixar of Faith which carries with it 1. Christian Courage and * Beatus ille qui undique petitus firmius stetit qui exhausit Daemonis pharetram nec concedit imo ne de gradu quidem tantisper motus est Nic. Fortitude opposite to Carnal fear and despondency of Spirit (d) Isa 12.2 Behold God is my Salvation I will Trust and not be afraid for the Lord Jehovah is my strength (e) Ps 112.7.91.5.46.1 2 3. He shall not be afraid of evil tidings His Heart is fixed trusting in the Lord. Thus David undauntedly The Lord is my Light and my Salvation whom shal I fear The Lord is the strength of my life of whom shall I be afraid Psal 27.1 His Confidence in God quite extinguisht in Him all base sneaking fear of man Ps 56.4 2. Christian boldness and Adventurousness opposite to Cowardice Holy Confidence steels the Heart of (f) Mark 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph of Aramathea to go in Boldly to Pilate and to beg the Body of Jesus This was that enabled David to encounter Goliah that made him dare to take a Bear by the teeth yea and a Lion by the Beard 'T is for sluggards to say there 's a Lion in the way Prov. 22.13 But let a Believer that makes God his Trust but once Know his Duty It is enough he will with a * Invictus ad labores fortis ad pericula rigidus adversus voluptates duâ—us adversus Illecebras Ambros Couragious and undaunted mind cheerfully undertake it and commit both himself and the success to God Acts 4.13.19 20.22 21.13 Jer. 7.7 8 9. Dan. 3.17 18. Est 4.16 Heb. 10.34 to 40. 3. Holy and Humble Boasting opposite to sinful Concealing of what God hath done for us A Believer that dares not Boast of Himself or riches of any thing within that has no Confidence in the flesh yet dares (g) Psal 44.8 boast of his God In God we boast all the day long and praise thy Name for ever Thus the Church challenges the eyes and ears of All that were round about her saying Lo this this is our God we have waited for him and he hath saved us Isa 25.9 III. The Effects of an holy Trust and they are such as these 1. Fervent effectual constant Prayer Thus in our text Trust in him at all times ye People pour out your hearts before him Psal 62.8 while Joshua is in the Vally conflicting with Amaleck Moses gets him up into the Mount to (h) Ex. 17.9.11 Ps 86.1 2. 1 Joh. 5.14 Psal 18.2 3. Pray Moses knew full well That as Prayer without Faith is but a beating of the Air so Trust without praier
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
only the World but also Sathan and your own flesh the worst and strongest enemy of all you must carefully lay hold on every lock of opprotunity and expeditiously improve the same 3. Disturbing Sloth is when a person doth intend and endeavour to walk in Gods way but Sloth as rust hinders the wheels of his Soul from coming to and running in the way of God The Torpedo if it touch but any part of the angle that a man holds in his hand Plin. nat hist lib. 32. cap. 1. corpus torpescere facit it benums and stupifies all the members that they cannot stir or strive Such malignant influence hath Sloth upon the Soul the chariots of Saints Souls should drive as Jehu's heartily and furiously 2 Kings 9.20 and not as Pharaoh's chariots heavily and faintly Exod. 14.25 all the agility of the Soul and all the ability of the body are required in Gods way and about Gods work whatsoever comes short of this is Sloth as whatsoever comes short of Virtue is Vice 2. Activity in duty is a victorious conquest over the Great Goliah Sloth and riding triumph in the way work and worship of God activity is a David's dancing before the Ark with all his might there are three things which concur and contribute to complete this activity in duty 1. Tota anìmà intentio Bas in reg 2. Inexplebilis cupiditas agendi Brev. resp 259. 3. Assiduitas in actione 1. A streining and stretching of the soul to the utmost peg and highest pin a putting of it upon the tenter-hooks in service 2. An unsatiable and unsatisfiable desire or longing for the effecting and accomplishing of a duty 3. A constant and continual waiting and working until the duty be perfected these three were exactly in Archimedes the Geometrician he was drawing his Mathematical lines when Marcellus entred the gates of Syracuse yea when the Souldiers entred his Study that he never minded them there was the intention of his mind when the Souldiers pul'd him by the sleeve he cries out let me alone to finish my Scheme there was his inexpleble desire of perfecting it when the Souldiers drew their swords to run him thorow he yet plyed his businesse there was his assiduity in his action here was Hoc age indeed Oh what a shame would it be for us Christians if a Heathen in his way should outgo and outdo us in Gods way I shall commend two Texts of Scripture to you which do most lively obumbrate tepidity and fervidity Rom. 12.11 12. Not slothful in businesse fervent in spirit serving the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In festinatione non lenti here festina lentè is out of doors We must flie as upon the wings of the wind our heart must be like the Primum Mobile to wheel and whirl us about with a most rapid motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assidue operam navaâ—â—s fervent in spirit boyling or burning hot all on fire and flame serving the Lord continuing instant in Prayer strenuously and stedfastly wrastling with God as Jacob did who as a Prince had power with God Hos 12.3 this is that Ultimum virium which is expected and only respected of God God accounts nothing else Prayer but this Isa 64.7 And there is none that calleth upon thy name that stirreth up himself to take hold of thee Ea fide fiduâ—ia ut Dei manus teneat A Lap. in Loc. i. e. with that Faith and fortitude to hold Gods hands as Moses Jacob and others did the Cock is a rare Emblem of this activity who raises and rowses himself claps his wings and then crows with all his might Heb. 6.11 12. We desire that every one of you do shew the same diligence vers 12. That you be not slothful not of a slow pace to want fire yea and feet too that not run in Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non curro Segnis quasi se ignis sine igne Non amo nimium diligentes was the saying of a Heathen but God will never say so because we can never be too diligent and devout in his service and surely if Jacob did serve Laban toto conatu Gen. 31.6 with all my power have I served your Father then much more should we with all our industry and endeavour serve our Father Thy way by way of Emphasis in opposition to and exaltation of above all other waies There is a fourfold way 1. Via Mundi the way of the World and that is spinosa thorny 2. Via Carnis the way of the Flesh and that is insidiosa treacherous 3. Via Satanae the way of the Devil and that is tenebricosa darksome 4. Via Domini the way of God and that is gratiosa gracious This way is twofold 1. Via velata a concealed way and that is of his Privy Counsels 2. Via revelata a revealed way and that is of his publick Commands 1. Via beneplaciti of his Privy Counsels Rom. 11.33 How unsearchable are his Judgments and his waies past finding out He that shall go about to seek and search for that way must return a Non est inventa and shall prove himself a true Ignoramus ver 34. For who hath known the mind of the Lord And who hath been his Counsellor the best of mortals were never honoured with that title to be one of Gods Privy Councellors 2. Via signi of his publick and common road of Commandments Psal 119.1 Blessed are the undefiled in the way Who walk in the way of the Lord v. 27. Make me to understand the way of thy Precepts Isa 2.3 He will teach Sions Scholars of his waies and they will walk in his paths Isa 30.21 Thine ears shall hear a voice behind thee saying this is the way walk ye in it We must not be so impudent as to desire to walk in the way of his Privy Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial 1 nor so imprudent as not to walk in the waies of his publick Commands The secret things belong to the Lord our God But those things which are revealed belong to us and to our children for ever that they may do all the works of this Law Deut. 29.29 Having thus planed my way to the Text or rather explained the way in my Text I proceed to the deduction of a Corollary or Conclusion from the words which is the second thing I premised and promised Every Saint is very apt to be a slug in the way and work of God Doct. Quicken me saies one of the chiefest and choicest of Saints in thy way and it is as much as if he should say in plain terms Ah Lord I am a dull Jade and have often need of thy Spur thy Spirit This Prayer of David seems proof enough to this point but if you desire farther confirmation I shall produce an argument instar omnium that none shall dare to deny nor be able to
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
Vowes art thou under any or no I am perswaded now thou canst not deny it methinks I could believe I heard thee say such a Feaver such an Ague the small Pox a Surfet the Pestilence or some such disease made me Vow to be another man to destroy sinne to exercise grace to love God to hate lust to be holy and heavenly Now thou seest thy bond where is thy payment of thy debt Oh how few do well keep any how much fewer do well keep their sick-bed Vowes as if these Vowes were as sickly as their makers and doomed to as short a life as the sick Votary thought he had been doomed to Reader thy conscience tels thee what thou canst answer or what thou must confesse in this matter and upon thy consciences answer I have advice for thee if thou art conscious 1. Of totall neglect go speedily on thy knees blesse infinite patience humble thy self before infinite grace get out thy pardon and whilst God saith by me by these lines defer not to pay be thou honest to thy word thankfull to thy God advantageous to Religion and an example of reformation lest next sicknesse be thy death and thy Vowes be thy sinne which shut out thy hopes of praying and speeding God delights not to answer such fools thou maist find Motives enough to hasten thee to this duty from Eccl. 5.2 4 5 6. which I commend to thy thoughts with these Quaeries 1. Is not God in Heaven and thou on earth 2. And Is not thy Vow made to this great God 3. And Is not this Vow thy voluntary debt And 4. Doth God require present payment Or indeed 5. Wilt thou worse thy condition by Vowing Or 6. Wilt thou provoke Gods anger and displeasure 7. Dar'st thou venture on threatned destruction These are Solomon's Motives to a punctuall and present payment of Vowes I offer them to awake thee from neglect of thy Vowes Or Secondly Hast thou Vowed and performed in part but not fully hast thou done somewhat but not all of that thou hast promised and Vowed I advise 1. See what hindred wast thou rash in promising more than thou couldst do is this the reason thou didest not all because some of it was out of thy power thou must be humbled for thy rash Vow and if ever it come within thy power do it 2. See whether thy sloth and negligence did not hinder when thou mightest have performed but now it is out of thy power and thou canst not this is a high breach of thy Vowes and I know no way for thee but due and seasonable repentance and confessing that God may pardon thee and be thou better in what thou canst since thou canst not be so good in this thou shouldest 3. See whether it continue yet in thy power to do though as yet thou hast not done it and if so be affected with the sight of thy unthankfullnesse but remove this sinne by performing thy Vowes for God will not release the promise nor cancell the Bond untill the debt be paid by him who hath power in his hand and may do it But What if it were in my power when I Vowed Dub. but since that time providence hath put it out of my power I was rich when I Vowed to relieve the poore but when I was recovered God suffered me to be spoiled as Job was what shall I do then 1. Thy Vow well composed engaged thee so far as it was in thy power Sol. 1 Remember a well-advised Vow hath this expresse condition or this implyed so far and so long as it is in my power to do untill I have done all The tenth of all I have of all that God shall give me saith Jacob I will give to God now if the Lord exercise his bounty to Jacob Jacob is ingaged then he hath power and can do it if God make Jacob poore the limitation his Vow implyed in it doth quit him Secondly So far as God puts it out of thy power so far he releaseth Sol. 2 thee from the debt When God by his providence overruling all doth disable thee to the payment then he dischargeth thee from the bond this is Gods reall discharge and cancelling of the Obligation Are well composed Vowes such promoters of Religion and are Vse 3 they to be made so warily and do they bind so strictly Then be sure to wait untill God give you just and fit seasons for Vowing be not over-hasty to Vow it is an inconsiderace and foolish haste of Christians to make more occasions of Vowing than God doth make for them Make your Vowes and spare not so often as God bids you but do not do it oftner you would wonder I should disswade from Vowing often when you have such constant mercies and wonder well you might if God did expect your extraordinary bond and security for every ordinary mercy but he requires it not he is content with ordinary security of gratitude for ordinary mercies when he cals for extraordinary security and acknowledgment by giving extraordinary mercies then give it and do it 1. Chearfully enter such bonds willingly 2. Pay the bond punctually at its time 3. Pay it fully in the whole of it so do it that you may say I will chearfully and of choise so do it that you may call it a paying punctually and fully And this will be accounted a rendring to the Lord and a reall promoting of Religion by setting forth our debt and the Lords goodnesse to which we are endebted Fear not to give thy God double security when he requires it Fail not to pay readily and fully when pay day comes for the Lord doth expect and command thee so to do and if thou do willfully make default he will lay folly to thy charge and take the forfeiture of thy bond and make thee know it too some way or other to thy grief and trouble keep out so long or get out of such debts so soon as thou canst Pay the Lord thy Vowes How are we compleat in Christ COL 3. last clause of ver 11. But Christ is all and in all THe great concernment of lost creatures is above all things to mind salvation this is the one thing needfull Luk. 10.42 Act. 16.30 this should be the great enquiry and in the neglect of this all our other endeavours are no better than laborious trifles The great danger which even they are in who seriously mind salvation is least they build upon some sandy foundation seeking Heaven in those wayes which lead not thither The great design of Satan is either to detain poor undone creatures in a totall neglect of salvation or to deceive them in the way and means thereof 't is therefore the great care of the Apostle as in other Scriptures so in this not only to undeceive the world as to those mistakes which prevailed then but to point out the right the proper the onely sure way of salvation viz. through Christ whom he here declares
to be so compleat a Saviour that as we have none other so we need none other because Christ is all Act. 4. â—2 In the former part of the verse the Apostle shewes the insufficiency of all things on this side Christ to commend us unto God or stand us in stead in the matter of salvation and this he does by removing four mistakes at that time common 1. The mistake of the Jews who prided themselves in a genealogicall kind of sanctity as being the seed of Abraham this they account so great a matter that they cannot be perswaded it could go otherwise than well with them let the Messengers of God tell them their sins warn them of their dangers yet they shelter themselves under this priviledge as that which would be a sufficient bullwark against all kind of threats and comminations and though John the Baptist in his time Mat. 3.9 Joh. 8.39 44. our Saviour is his time and the Apostles in theirs do all concurre in taking them off from leaning upon this broken feed yet will they not be beaten out of these strong holds Time was indeed when salvation was of the Jews but that wall of partition being now taken down and the pale of the Church so far enlarged as to take in both Jew and Gentile Act. 10.34 no Nationall priviledge can now commend us unto God nor can a succession of Abraham according to the flesh avail us unlesse we succeed him in his faith 2. The mistake of the circumcised whether Jews or Proselytes who because they had this badge of Religion upon them concluded themselves in a priority for Heaven before all the world besides But however time was when Circumcision was an Ordinance of that necessity that the Lord threatens to punish the neglect thereof by cutting off that soul from among his people yet was it not the outward but spirituall part God accounted of The Apostle in excluding this excludes all outward religious Observations as Davenant in loc Gen. 17.14 Rom. 2.29 Circumcisio erat in Judaica Religime ritus praecipuus adhibetur itaque ad designandam observationem omnium rituum Legalium 1 Cor. 1.26 27. 3. The mistake of the Grecians who were at that time the Masters of all learning and all other Nations in contradistinction unto them were stiled Barbarians and of all Barbarians the Scythians were esteemed the rudest But whatever worth and excellency may be in humane accomplishments yet all these in the businesse of salvation are but poor matters 'T is neither the having nor wanting of these that can considerably advantage or prejudice us in that high concernment 4. The common mistake of the world who from their rank and quality in the world are ready to promise themselves a more easie acceptance with God Act. 10.34 1 Sam. 16.7 But God is no respecter of persons He looks upon the children of men with another kind of eye than man is used to do Whether our outward condition be high or mean there 's nothing of priviledge or disadvantage from hence in respect of salvation And as in the former clause of the Verse the Apostle shews the insufficiency of all things besides Christ so in this clause he shews the single sufficiency of Christ alone Whatever the Jewes promised themselves from their stock and lineage the Proselytes from their Circumcision the Grecians from their wisdome and learning the great ones of the world from their outward preeminencies all that yea and much more is Christ to Believers Christ is all This single sufficiency of Christ the Apostle proves by a double Argument 1. The compleatnesse and perfection of Christ as a Saviour He is all Take salvation from first to last Heb. 12.2 in all the severall parts of it he is the Alpha and Omega the beginner and perfecter the Author and finisher of all 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occ. in loc In omnibus i. e. fidelibus hunc in modum sanctificatis Christo copulatis Daven in loc Quod lex bona est nostrum non est quod autem male viviâ—us nostrum est nihil utique prodest quod lex est bona si vita conversatio nostra non est bona Lex enim bona muneris est Christi vita autem nâ—n bona criminis nostri imo hoc magis culpabiles sumus si legem bonam colimus mali cultores sumus Qâ—â—n potius non câ—â—tores si mali quia cultor dici non potest malus cultor c. Salvian de Gubern Dei l. 4. The way and means whereby Christ imparts and communicates this salvation it is by being in all Some read the words as an amplification of the fulnesse and compleatnesse of Christ Christ is all and that in all things that concern either our present comfort or eternal happinesse Others refer these words in all to those divers sorts of persons spoke of in the former part of this Verse to whom that Christ may be a Saviour he disdains not to take up his dwelling in their souls though lying under all the disadvantages which were then accounted prejudiciall And thus the Apostlâ— seems to explain himself Gal. 3.28 a parallel Scripture unto this And according to this Exposition as the benefit of Christs sufficiency is extended to all believers by vertue of their union unto him so is it restrained and locked up from all unbelievers The Case to be insisted on from this Scripture is How Christians are compleat in Christ For the resolving hereof take this naturall deduction from the words Doct. That Christ is a Christians all By Christian I mean not them who have nothing more to declare them such than only their Baptismes and outward professions as the Church of Sardis Rev. 3.1 We account them Monsters in nature who have the faces of men but in their other limbs the lineaments and proportions of bruit beasts and how can we account them better than Monsters in Christianity who have the faces of Christians indeed but withall the hearts and lives of Pagans That All which is in Christ is nothing unto such except to encrease their guilt and heighten their condemnation But by the Christian I mean him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Israelite indeed as Christ speaks concerning Nathanael Joh. 1.48 One who labours more to be than seem religious one whose great care is that his heart may keep an even pace with his tongue in all his outward professions now to such Christ is All. In having an interest in him they have enough for the supply of all wants for the prevention of all dangers for the procuring all good And therefore what the Apostle speaks here in one word Christ is all he speaks at large in an enumeration of severall weighty particulars 1 Cor. 1.30 Who of God is made unto us wisdome righteousnesse sanctification and redemption We are foolish creatures Christ is wisdome We are guilty he is righteousnesse We are polluted he is sanctification We