You that have all this while taken your swinge in all wickedness as long as you could live my house was not good enough for you and now that you have laid me under the reproach of your leudness and fulfilling your lusts as long as you had a penny in your purse or a rag to your back Do you now come to me There is no duty or affection to me that swayes you hither but you are compelled by the extremity you have brought your self to Get you gon with a sorrow and never look me in the face more Thus we would have thought but it is quite otherwise his Father when he did but say he would come meets him afar off falls on his neck kisses him brings him home provides the best Room the best Robe the best Kid all the best and there is great joy His Father do h not question what draws or what drives whether he comes out of compelling necessity or out of ingenuity and dutiful affection But he is come that is enough This my son was dead and is alive was lost and is found and there 's all done that possibly may make him welcome apply it for your encouragement to believe and settlement in your undoubted interest by faith Though you seem to come late and out of necessity yet Gods thoughts are not your thoughts yours may be thoughts of wrath c. But Gods are of pity love acceptation upon your coming Thus you see your way is immediately to come and cast your selves upon Chrâ—st on the terms of the Gospel and your great trouble shall be removed Make not a judgment of your condition from what you feel but from what you hear from the word of grace which now gives sentence on your side Direct 3 Then having this for your support search look back to experiences look into your selves what marks you can find of the truth of your faith and in this be sure you take hold on the Promise that lies nearest to you i. e. is most sutable to your present condition as in point of fear to sin Isa 50.10 Lostness Mat. 18.11 Poverty of spirit Longing and thirsting after righteousness c. Mat. 5.3 4 6. and so one Grace and Promise will draw in all Direct 4 In dependence on Christ in the Promise wait till he speaks pâ—â—ce and assurance ever fearing to offend God especially by casting off duty distrusting of him charging him with folly limitting him to time or means knowing and assuring your selves that you cannot so pleâ—se God in any thing as in resolved Faith to cleave to him and to follow him fully in the patient expectation of the Promise of grace and glory Thus accepting Christ in the Covenant in the strength of the grace thereof Give up thy whole self to Christ in a Covenant of willing universal unreserved obedience and say with David Psal 85.8 I will hearken what the Lord will say for he speaketh peace to his people that by the power thereof they turn not again to folly In what things must we use Moderation and in what not Phil. 4.5 Let your Moderation be known unto all men the Lord is at hand WHat St. Austin said in his dayes of another Scripture that it stood more in need of good practising than any Learned Interpretation that may I say in these dayes wherein we live concerning the words I have read to you at this time I shall not therefore detain you with shewing their coherence especially considering their intirenesse or with any glossing upon them but hâ—st to open the nature of this Duty and presse the practice thereof upon you all In the Verse you have two general parts 1. An Exhortation to the shewing Moderation which being in materia necessaria is a command 2. The Argument enforcing it The Lord is at hand The former will bound my present discourse which I need not alter but according to the Grammatical order the words stand in might consider the personae res actiones exprest therein all which make up the whole of the Duty enjoyned yet if you please to have the Proposition formed take it thus It is God's Command Doctr. and our Duty to let our Moderation be known unto all men Which I shall prosecute according to the order of Nature in this method 1. In opening the nature of Moderation 2. In shewing it's exercise 3. By whom and to whom 4. Why. And lastly make Application Moderation opened 1. Concerning the nature of Moderation or what it is wherin the signification of the word description of the thing it 's subject kinds rule and extremes And here I confesse I enter upon an unbeaten path the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descends from it and for which by a Gâ—aecisme it is used in the Text being of such multifarious signification and no where in Scripture rendred in that extent as here nor any where else that I can find by Moderation which also occurs in no other place of all the Bible It signifies properly that which is fit decent due meet convenient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol Modestia dicta est a modo ubi autem modus nec plus est quicquam nee minus Cicer est autem modestia in animo continens moderationem cupiditatum Idem 3. Rhet. And is accordingly rendred by former Interpreters modestia not as opposed to pride or haughtinesse in it's strict Philosophick acception which some not attending to have therefore quarrelled with but that which doth moderate our actions in which sense the Masters of that Language frequenâ—ly use it and by later for avoiding that ambiguity Moderatio from whence is formed our English word Moderation Which in it's latitude is not any particular Grace or Virtue but that fit and proper temper we ought to observe in the governing of our hearts and lives that equal Judgment which should command our wills and affections and all our humane actions which are capable of excesse or defect by proportioning them according to the quality of the object and the end for which and whom they are imployed for the preserving of peace within our selves and with others that there may be no contumacy or rebellion in our affections to disquiet our selves or in our actions to disquiet others So that moderation according to it's Subject is either that of the mind which is as the cause or of the will and affections in their actings which is as the effect from all which the whole man is denominâ—ted Modorate The former or that of the mind is that part of Christian prudence which proportions our actions to the Object which the will chooseth and it's end according to the variety of circumstances the agent is in by applying the general rules of Scripture for our walking to our particular actions and is accordingly well rendred here by one of the Antients rationabilis conversatio Ambros in loc your reasonable or
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
Did ever any read hear or pray so much but he might have read heard and pray'd more Jehoram might have waited on the Lord longer 2 Kings 6. ult 5. Conclus Humane endeavours are not required to co-operate with Gods grace and so make it effectual but his grace makes their endeavours effectual when he pleaseth Physical means make not Gods power effectual but his power makes them effectual and so it s in mens endeavours It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 6. Conclus All that men do before Conversion is not in vain fruitless and to no purpose When Rehoboam and the Princes humbled themselves at the preaching of Shemaiah they were reprieved and delivered from destruction 2 Chro. 12.12 Ahabs humiliation did adjourn the judgement 1 King 21.27.29 The Ninivites found favour with God upon their fasting and repentance Jon. 3.8 9 10. 7. Conclus All the Actings and endeavours of men whatsoever they be are not formaliter dispositions or preparations to conversion so that conversion must necessarily follow upon them For there is no necessary connexion between the actings of Men and divine Grace The Lord hath no where said if you act so far or be so disposed qualified or prepared I will convert you If Gods grace did depend upon mens Actings then those that are most Civil and Moral must be taken and those who are profane and rebellious must be left but Pharisees were excluded when Publicans and Harlots were admitted Great sinners sometimes are brought in who did nothing towards their conversion when those did much are shut out Mary Magdalen a great and infamous sinner is taken when the foolish Virgins were refused they were Virgins free from the spots and pollutions of the world they had lamps professions they did much they went out to meet the Bride-groom they gat oyle into their lamps they went to the door and they cryed Lord Lord open to us Haec sunt opera preparatoria quibus se effert Paulus Jun. in locum and there was no opening to them What preparations had Paul to this work of conversion he was a blasphemer a persecuter and an injurious person these were his dispositions and preparatory works he had towards his conversion 1 Tim. 1.13 8. Conclu Those that live under the means of grace the administrations of Law and Gospel have some operations and gifts of the Spirit which some call common preventing and exciting Grace whereby they are inabled to do many things towards and in order to conversion The Scribe that was teachable and answered Christ discreetly was not farre from the kingdome of God Mark 12.32 34. He was nearer unto it than those had not the means The preaching of the Gospel is to make the converted meet for Glory and the unconverted meet for Grace to prepare and bring them to regeneration I have begotten you through the preaching of the Gospel saith Paul to the Corinthians 1 Epist 4.15 The preaching of it wrought much in them before conversion it selfe was wrought Balaam living under the Law and amongst or nigh the people of God was much inlightned and greatly convinced insomuch that he desired to die the death of the righteous 9. Conclus No actings of men or qualifications in men are causes of conversion do merit it or make them congruous for it They are not antecedent causes or so much as Causae sine quibus non but the Lord doth according to his Prerogative work sometimes where they are not as Ezek. 16. When thou wast in thy bloud I said unto thee live There was no cause condition or qualification in them to beget affection or move the Lord to do ought for them It was the time of his love and he said live 10. Conclus What ever the endeavours and dispositions of men be they are only by way of order before Conversion they are only antecedaneous thereunto on mans part not necessary on Gods part who can and oft doth work where there be no such previous acts or dispositions as in the dry bones in Ezekiel they had no disposition or power in them to rattle and come together neither had the dead womb of Sarah any power or vertue in it to conceive 11. Conclus Acts of men towards Conversion are not to be rested in as any satisfaction for sinne as making the person acceptable to God or as inducements of God towards conversion Qui nobis ipsis nihil a deo meriti sumus quibus deus nullam gratiam nullam mercedē debet se si jure nobiscum agat juxta conditionē servorū Brugensis in loc but we must acknowledge our selves unprofitable servants when we have done all that is commanded us Luke 17.10 12. Conclus Mans quickning believing repenting or turning are not acts of man in part and partly of God but they are wholly of God and from God You hath he quickned Ephes 2.1 they were dead and could not quicken themselves it was He the Lord So no man can come to me except the Father draw him John 6.44 This drawing or causing the soule to believe in Christ is wholly the Fathers work Nisi donum dei esset ipsa ad deum nostra conversio non ei diceretur Deus virtutum converte nos Aug. de gra lib. Arb. Jam. 1.17 August And Ephraim saith Turn thou me and I shall be turned Jer. 31.18 he could not turne himselfe if the Lord had not done it it would never have been done Paul saith It 's not in him that wills c. but in God c. The will and deed are of him not of man Phil. 2.13 It is the Lord who is causa totius entis Every good and perfect gift comes downe from above it 's not a perfect gift if man contribute to it The saying of the Father is sound Velle habemus sed bene velle in parte in toto est a gratia 13. Conclus Man in the first act of conversion is meerly passive Those who believe are borne not of the will of the flesh nor of the will of man but of God nothing of mans will comes in Not ultimum dictamen intellectus did set the will on work here but the Lord begat them of his owne will Jam. 1.18 So that mans will is not semiviva semimortua but penitus extincta ad bonum spirituale and so ad hoc to this of Conversion as the vitall faculty is gone in a dead man 14. Conclus Mans will being first converted to God and by God himselfe converts it selfe also unto God acta agit as a childs hand in writing being acted by the Masters hand it writes Hence man may be said to turn himself for the will being healed and made good of unwilling willing it hath an intrinsecal principle of willing good and so dominion over its own acts whereby it turneth it selfe to God Where there is the Fathers drawing first there is presently the
the man that hath his quiver full of such artillery whose conscience is rich in these Memoirs Store thy mind with this sacred treasure Mat. 13.52 that as a Scribe instructed for the Kingdome of heaven thou mayest upon all occasions bring forth out of thy treasure things new and old Hold such Scriptures as are point-blanck contrary to the Temptation before thy conscience if it would turn away compell it to look upon them and think I am Gods creature I must obey him Did ever any rebell against him and prosper Terence eine ego ut adverser Is it wisely done of me to resist my Maker to try which is strongest a poor worme or the Almighty God And if the love of Gods commands will not constrain thee let the terrors the thunders and lightnings of his threats perswade thee which are all levelled against wilfull sinners And it is not safe standing surely in the very Canons mouth Peruse those two Scriptures and tremble to venture on any known breach of the Law of thy God Deut. 28.58 Isa 45 9. Rule 3 If all this effect nothing then draw the Curtain take off the vaile from before thy heart and let it behold the God that searcheth it Jer. 17.10 Heb. 4.13 Shew it the Majesty of the Lord see how that is described Isa 6.1 2 3. Ask thy soul whether it sees the living God that seeth it Whether it is aware whose eye looks on Gen. 16.13 14. Whether it hath no respect for God himself who stands by and whose pure and glorious eyes Hab. 1.13 pierce through and through thee Tell thy heart again and again that God will not be mocked that he is a God of knowledge 1 Sam. 2.3 and by him actions are weighed that he is a jealous God too and will by no meanes clear the guilty Bid it consider well and look to it self for God will bring to light every hidden thing of dishonesty he that now sees will judge it Speak to thy unruly lusts as the Town-Clerk of Ephesus wisely did to the mutinous Citizens Acts 19 40. Sirs we are in danger to be called in question for this dayes uproar there being no cause whereby we may give an account of this tumult Rule 4 If these great reall arguments be slighted try whether an argument ad hominem drawn from sense will prevail Awe thy lusts then with the bitternesse of thine own experience Consider how often thou hast rued their disorders what dismall consequences have followed upon their transports and how dearly thou hast paid heretofore for thy connivance at them Bethink thy self on such a fashion as this T'other day I was angry and behaved my self uncomely put the whole company or family out of order disobliged such a dear and faithful friend by my rashness and folly in uttering hasty words before I weighed them O how did I repent me afterwards how shamed and abashed and confounded was I when I came to my self So at another time thus and thus I miscarried my self and these are the fruits and cursed effects of my yielding to the beginnings of sinne and shall I go now and repeat my madnesse Had I not smart enough for my folly before but must I needs play the fool and the beast again Ask thy self what thou ailest to forget all the sighes and groans and bitter tears that thy lust hath already cost thee and yet would the impudent sin be committed once more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where are thy wits man Theoret in Cyclop if thou goest about it Sic notus Vlysses Was it so sweet a thing to lye under the horror and agony of a wounded conscience and under Gods rebukes in secret the last time that thou must needs venture again Why wilt thou hurt thy soule and become a Devil to thy self Why wilt thou needs break thy peace by consenting to sin and not only so but torment thy self and kindle a hell in thine own bosome and all this in despight of all thy warnings Ictus Piscator sapit the burnt child dreads the fire But it seems thou art in love with misery and weary of thy joy and comfort Thou hast a mind to be cursed wretchedness and woe and death are it seemeth grown so amiable in thine eyes as to become thy deliberate choise Thus upbraid thy self and do it so long and loud till thou fetchest thy soul again to it self out of that swoon and lethargy which besotteth it Give not over chiding and reproaching thy self till thou makest thy heart sensible and considerate Labour to cure thy lustings and affections in the first beginning of Rule 5 their disorders by Revulsion by drawing the stream and tide another way As Physitians stop an an Haemorragic or bleeding at the Nose by breathing the basilique vein in the arm or opening the Saphaena in the foot so may we check our carnal affections by turning them into spiritual ones and those eâ—ther 1 Of the same nature Ex. gr Catch thy worldly sorrow at the rise and turn thy mourning into godly sorrow If thou must needs weep weep for some what that deserves it Be the occasion of thy grief what it will losse of estate relations c. I am sure thy sins are a juster occasion for they brought that occasion of mourning upon thee be it what it will that thou art now in tears for Art thou troubled at any danger full of fears heart-aking and confusion O forget not the Mother-evill sinne let that have but it's due share and there will not be much left to spare of these affections for other things Is thy desire thy love thy joy too busy about some earthly trifle some temporall good thing Pray them to look up a little and behold thy God who is altogether lovely in whose presence is fulnesse of joy and at whose right hand are pleasures for evermore Psal 16.11 and let everlasting shame stop thy mouth if thou darest affirme any thing in this wretched world worthy to be named once with the living God for Rivalship and competition in thy heart a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. dissert 1. sure I am he is the fountain and measure of all goodnesse Let but the first and soveraign Good have its due of thy love and desire thy delight and joy and the remainder will be little enough for thy creature-comforts Oh how great a folly is it to dote on husks and overlook the bread in thy fathers house Jer. 2.12 13. 2 Turn thy carnall affections into spirituall ones of a contrary nature Ex. gr Allay thy worldly sorrow by spiritual joy Try whether there be not enough in Alsufficiency it self to compensate the loss of any outward enjoyment whether there wil be any great miss or want of a broken Cistern when thou art at the fountain head of living waters whether the light of the Sun cannot make amends for the expiring of a candle Chastise thy carnall fears by hope in God Set on work
leave them Ezek. 36.27 And I will put my Spirit into you and cause you to walk in my statutes and ye shall keep my Judgements and do them As absolute as was the Covenant with Noah that hee would not drown the world Isa 54.9 10. Besides as God doth make conditional Promises of Pardon and Salvation to those that beleeve and repent so hee doth promise to give the condition Ezek. 36.25 26 27. And herein is one special difference betwixt the Covenant of Works and the Covenant of Grace for God promised happiness to man under the Covenant of Works if hee persevered in yeelding perfect Obedience but did not promse to keep him from departing from him So that a conditional promise is sufficient security where the condition is certain and doth not infer the uncertainty of the Promise but where the condition is doubtful These places also prove the constancy of Grace that it shall not be lost 1 John 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpliciter accepto Whosoever is born of God doth not commit sin doth not make a trade of sin cannot sin so as by sin totally and finally to fall for his seed remaineth in him Whilst the Papist and Arminians have indeavoured to bite asunder the Golden Chain whereby Grace and Glory are linked together This place of Scripture hath broke their teeth Bellar. Tom. 4. de Justif. lib. 3. cap. 15. Bellarmine acknowledgeth that this is the hardest place of Scripture for him to answer in all the Book of God Joh. 4.14 it is set forth by a well of water springing up to everlasting life A beleever is born of incorruptible seed 1 Pet. 1.23 An Hypocrite like a stake hath no root and therefore may be plucked up but a real beleever hath grace rooted in him and therefore like a tree rooted in the earth stands fast If it be objected no man can certainly bee assured of Salvation because God hath no where made a particular promise to any person by name and nothing is to be beleeved with a Divine Faith but what is expresly contained in the Word of God Hee hath not said Thou Cornelius shalt bee saved To this is answered That all particulars are contained under the Universals If all men be rational creatures and Cornelius be a man wee must conclude that Cornelius is a rational creature How will they prove that there is an infallible certainty that every particular person shall come to judgement For God hath not said and thou Cornelius shalt come to judgement In the commands that are given to all men that they shall not commit Adultery How will they prove that this reaches every particular man for where hath God said Thou Cornelius shalt not commit Adultery Thus this is proved from the infallibility of Gods Promises Secondly 2. From the prevalency of Christs prayers The prevalency of Christs intercession for those that do beleeve and love God doth demonstrate the inseparable connexion between Grace and Glory For wee know that what Christ prayeth for shall be granted Joh. 11.42 And I know that thou hearest mee alwaies * Certo certius concludere nobilicet Christi preces nunquam rejectum iri Armin. oâ—at de sacer Christi p. 17. Arminius layeth it down as a certain truth that Christs prayers are never rejected Now Christs prayers for beleevers are not conditional Father if their Faith fail not let them bee saved but Christ prayeth that their Faith might not faâ—l and that they may bee saved Christs Intercession doth not exclude the conditions of Faith and Perseverance but is that wee may beleeve persevere and so infallibly bee saved Luk. 22.32 I have prayed that thy Faith fail not And Arminians grant this prayer of Christ to be absolute praying not for Peters salvation if hee should persevere but praying that hee may persevere Neither is this prayer peculiar for Peter excluding the rest for though hee mentioneth Peter yet hee speaketh to all and of them all Simon Simon Satan hath desired you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee may sift you as wheat and when he should be recovered from his fall he should strengthen his Brethren whereby it is manifest that Christ had respect unto the perseverance of the rest as well as to Peters And the like Intercession Christ makes for all that should beleeve as appeareth from the 17th of Joh. which was not a prayer only suitable to the condition and cases and exigencies of the Apostles at that time but a pattern of his interceding now in Heaven So much * Continet illud caput 17. Joh. perpetuum canonem precum intercessionis quas Christus patri offert in caelis quanquam enim Christus adhuc in terra existens illam precationem recitaverit tamen ad statum illius sublimem in caelis pertinet proprie describi voluit ut perpetuo nobis esset in terris solatio Armin. orat de Sacerd. Christi pag. 17. Arminius grants Joh. 17.15 I pray that thou wouldest keep them from evil therefore from Apostacy the greatest evil Not that they should be free from persecution but from being overcome by persecution that it may not separate them from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article shews the evil to be specially sin and Satan Vers 20. Neither pray I for these alone but for them also which shall beleeve on mee through their word And hee prayeth for their glorification vers 24. Father I will that they also whom thou hast given mee be with mee where I am Christ then as to his Divine Nature was in Heaven a proof that hee was God That they may behold my glory which thou hast given mee 3. From the inabâ—lity of all things to separate betwixt Christ and a beleever Thirdly The inability of all things that may set themselves to make a breach and separation between God and the gracious soul doth demonstrate an inseparable connexion between grace and glory Famous is that place to this purpose in Rom. 8.35 37 38. Where the Question is propounded by the Apostle whether any thing shall separate betwixt God and his People and hinder their Salvation and the Apostle saith No Where observe these particulars First The Interrogation Who shall separate that is none shall For thus an Interrogation is a strong Negation p Mat. 23.33 Heb. 2.3 Interrogatio negantis Secondly Here is a particular application of this to individual persons not only Beleevers or Elect in general Who shall separate us Thirdly A particular enumeration of those evils that might threaten this separation tribulation persecution c. And whereas some assert their own wills may be the cause of their Apostacy and that not mentioned in the Text. It is not said their own wills shall not separate them I answer it is included when it is said no other creature except they will exempt mens will from the Creation Fourthly His glorying and triumphing
at another as if upon preferment to have reports made of him or the like Nay there may be grounds for not yielding the least we can possibly obtain which we must conceale from the publick though we may satisfie private Christians as when we know our estate is small though living upon credit others judge it great or the like cases But heer 's not such difficulty every one knowing his own circumstances for the most part pretty well which should be a ground for our charity that we censure not men whose circumstances we know not nor are we apt to miscarry in departing from our own interest We should especially therefore consider the condition and circumstances those are in we have to do withal If greater we usually make a vertue of necessity and yield most where we should yield least but here in our speeches and carriages we should especially yield and least we can of our purses and on the contrary if they be meaner and poorer Not when others are low or in present exigencies to take them by the throat saying pay me what thou owest Matth. 18.28 but to be equal merciful and considerative of others as well as our selves and accordingly to deal 4. If all thou must yield will not satisfie In thy chargeable appeale to the Civil Magistrate As all lawful means must be assayed for publick peace before by Warr appeal be made to God so should all lawful means be used before we appeal to his Vice-gerent for private peace And when we do with charity to the person against whom we proceed for 't is a great mistake to think we cannot be in charity and Law together And though with vigilancy and circumspection yet not with violence and passion to manage the prosecution Lastly In the issue or event of appeals If we overcome In admitting equal compensation for thy losse of riches credit or the like thou contests about For some mens natures others necessities are such as make them obstinate and persist to their ruin and destruction and Laws in some things are severe though just which though the Magistrate moderate according to equity yet often adjudge more than we should take And if thou be overcome and lose thy right by no means seeking revenge or righting thy self but use Moderation in committing thy cause to him that judgeth righteously 3. We must moderate our whole carriage and conversation towards others according to the rules of Modesty and sobriety Prov. 25.6 Avoid all occasions of giving just offence to others Seek peace and pursue it but fly occasions of quarrelling and strife lest the wrath both of God and man pursue thee Consider that not only hatred and wrath but variance emulations and strife are reckoned amongst the works of the flesh which they that do shall not inherit the Kingdom of God whiles peace long-suffering gentlenesse and meeknesse fruits of the Spirit shall Gal. 5.20 23. Let not thy immodest looks efface others modesty nor thy gestures offend their gravity Offic. l. 1. c. 18. For St. Ambrose extends this Moderation to gestures gâ—te and bodily motions speaking also his own experience herein how he refused to admit one into Orders meerly for his immodesty in these Let not then any taunting jests bitter sarcasms or any other words or mimical gestures foolish wagers recreations or the like become snares to entrap thy peâ—ce with others Finally brethren whatsoever things are true whatsoever things are honest or grave and venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise think on these things speak these things do these things and the God of Peace shall be with you Philip. 4.8 9. 2. Passively Thus we are considered in our suffering from others wherein as we must cordially foâ—give them all Matth. 6.15 So in our carriage we must moderate our Spirits passions speeches actions and punishing thereof towards those that are the offenders 1. We must moderate our Spirits by an equal bearing with the weaknesses and natural infirmities of oâ—hers He that hath no rule over his own Spirit is like a City that is broken down and without walls Prov. 23.28 i. e. soon overcome We must consider their years as the fervor of youth teachinesse of old age thâ—ir temper some are more dull and flegmatick others more melancholy and suspicious some more cholerick and boysterously passionate others more agil quick and sprightly their education some are with study morose others according to those they converse with more rude or complemental and courtly according to which and their present condition we should give due grains of allowance in our speeches and conversation towards them and retain our equality of mind as the Orator said tranquillus animus meus qui aequi boni facit omnia 1. By a prudent dissembling them 1 Sam. 10.27 By a charitable 2. covering them Prov. 10.12 3. Interpreting them not putting any sinister interpretation but most favourable nor agravating the offence 1 Cor. 13.5 7. 4. Admonishing them Matth. 18.15 Gal. 6.1 Lastly pardoning them forbearing one another and forgiving one another c. Colos 3.13 2. We must moderate our passions in their due exercise in case of greater and wilful offences according to the nature and quality thereof Our anger towards such offenders aversation of them severity with them and the like avoyding of and suppressing all wrath envy malice revenge and the like sinful passions that have the stamp of Hell upon them James 3.15 which come thence and lead thither Gal. 5.20 and 21. In Gods cause we must be angry against sin and in the publick's against the impediments of peâ—ce and truth Nehem. 5.6 Acts 17.16 but these I am not speaking of in our own we may be angry but we must not sin Ephes 4.26 Whosoever is angry with his brother without a cause shall be in danger of the Judgment saith our blessed Saviour Matth. 5.22 In which three things are considerable 1. With whom and that 's clearly the Offendors not every one that 's next us 2. For what which the Philosopher and all acknowledge difficult to determine being in particulars the only help is from the consideration of the quality of the offence 1. Not for every trifle but materal in it's self or in it's consequence 2. Not for natural defects and weaknesses as when they are slow of parts weak of strength or the like and can do no better here we may find fault and admonish gently to quicken not be angry to discourage those we have power over or interest in 3. Nor for purely involuntary and câ—sual offences such as no due circumspection could prevent But for errors and mistakes which might have been avoided carelesnesse and negligence in the doing or omission wilfulnesse or maliciousnesse in the end for which others offend us When these appear and as they appear more or less we may
that of the English Proverb be true it is here As good never a whit as never the better Indeed there is so much work on our hands such commands such promises to believe such corruptions to subdue such temptations to resist the careless of carnal failing in any of which will charge us with hypocrisie So many such subtle and powerfull adversaries to coâ—flict withall such a world such a flesh such principalities and powers and spiritual wickednesses in high places such deceitfull hearts deceitfull above all things to search and sift and purge from this leaven that it is impossible to be free of it without mighty striving contending and giving much diligence 2. If you would take heed of hypocrisie take heed of security There are no greater flatterers and no greater deceivers of themselves and others than hypocrites they flatter themselves in their own eyes Ps 36.2 all flattery is dangerous but self flattery of all other most dangerous and of all others in the business of salvation most pernicious It is the advice of the Devil and thy own hypocrisie to favour thy self flatter thy self hope well c. The advice of God is Lam. 3.40 Phil. 2.12 Ps 130.23 Search and try your wayes examine your selves 2 Cor. 13.5 Work out your salvation with fear and trembling Yea call upon God to search you It is a fear of carefulness and sollicitude a trembling of jealousie and suspicion as to our own hearts not of diffidence or despair as to God that we are directed to Had the foolish Virgins had but this care this fear they had had â—yl in their vessels as well as Lamps Had those glorious professours in Matth. 7.22 had but this jealousie and suspicion they might have escaped that dismal sentence Depart from me you workers of iniquity Perhaps your faith may be but a fancy Iob 8.13 your hopes but presumptuous a spiders web Hos 10.1 Hos 7.14 Zach. 7.5 Psal 72.6 perhaps your fruit may be but that of an empty vine to your self perhaps your prayers may be but howlings for corn and wine perhaps your fasting may not be to God Commune much with your own heart and let your spirit make diligent search keep you heart with all keeping be jealous of every thing your heart hath to do with your affairs friends comforts recreations thoughts sollitudes graces Prov. 28.14 Prov. 23.17 Prov. 1. Eccles 12. Iob 28. Oh blessed or happy is the man that thus feareth always he shall never do amiss this is to be in the fear of God all the day long and this fear of the Lord is the beginning of wisdome the end of wisdome and wisdome it self for this will make a man wise to escape the wiles of Sathan and the hypocrisie of his own heart and so make him wise to salvation 3. Keep God alwayes in your mindes if we have all from him Rom. 11. ult we should be all to him If we live and move in him our hearts and mindes should be alwayes on him This is the cause of all the wickedness and hypocrisie in the world men will not seek after God God is not in all their thoughts Psal 10.4 And this the ground of all the glorious performances of the Saints they saw him that was invisible as Micaiah saw the Lord in his Throne Heb. 11.26 27 and therefore feared not to deal plainly and sincerely with Ahab though on his Throne 1 King 22.19 When the Psalmist had convinced and reproved the wickedness and formal hypocrisie of ungodly presumptuous men he concludes Now consider this you that forget God c. Intimating this to be the reason of all ungodly hypocritical conversation a forgetting God Psal 50.22 The remedy must be contrary to the disease if we would be no hypocrites we must much remember think of and observe and eye God by faith Acquaint thy self with God and so good shall come to thee If men were acquained with God and did not forget him Iob 22.21 acquainted with his Omnisciency Psal 139.1 2. with his All-sufficiency Gen. 17.1 with the power of his anger Ps 90.11 Mic. 7.18 19. the infiniteness of his goodness Isa 55.7 8. they would conclude and live under the awe and power of such conclusions Oh then he is too great to be tempted and provoked too excellent to be sleighted and undervalued too good to be lost too wise to be deceived and this would suppress and supplant the leaven of the Pharisees hypocrisie 4. Be much and daily in the renewing faith and repentance If there be such danger of hypocrisie there is necessity of renewing faith and repentance for fear hypocrisie may be in them Rise and return as soon as thou art convinced of thy sin so did Paul so did Peter as soon as the Lord turned and looked upon him Gal. 1.16 Luke 22.61 If repentance were hastned after sin and thou wouldest take care and pains to break thy heart constantly for sin this would break it from sin A man should finde that it were an evil and a bitter thing to forsake the Lord Jer. 2.19 and that his fear was not in thee and a broken heart God would not despise because it is apparent that is no hypocritical heart And though former faith and repentance may be counterfeit and hypocritical Psal 51. yet ensuing and renewed faith may be sound and sincere and we have much ground to renew those acts whose soundness and validity we have much ground to suspect if all have been false or fained or partial formerly we have the more cause in a new act to give up and binde our souls sincerely to it and this will free you from hypocrisie 5. Put forth your greatest strength and care to mortifie those lusts and corruptions that are the fewel to hypocrisie pride vain-glory worldly-mindedness self-love These are the fewel of hypocrisie they beget it and they nourish it If the love of the world and worldly favour did not prevail much over men there would be no hypocrisie in the world and cherish and strengthen the graces which cannot consist with it but will be alwayes fighting against and opposing it as love to God humility self-denial heavenly-mindedness mortifying the flesh much commnion with God if these be in you and abound you shall not be barren nor unfruitfull but shall make your calling and election sure and so be out of the peril yea and much out of the fear of hypocrisie 6. Press the Lord much and urge him close with the promises of a new heart Eze. 36.25.26 Deut. 30.6 Ier. 32.40 of circumcising your hearts and causing you to love the Lord with all your heart of putting his fear into your heart If he urge and press you in his word with his precepts and your duty do you urge and press him as much in your prayers with his promises spread his own hand-writing and seals before him as Augustine relates his Mother did
bereaved of the Gospel and the means of gâ—â— and liâ—e 〈…〉 â—ll care and pains that the influences of the Ordinances do not slide from you that they be not as water spilt upon the ground Be faithfull and diligent in the use of the forementioned directions and all other means which may be effectual to fix them And if hereby your hearts are wrought up to such a resolution The Lord God of Abraham Isaac and Israel keep this for ever in the imagination of the thoughts of your hearts FINIS Places of Scripture Occasionally Explained or Illustrated  ch ver page Job 22. 21. 416 Psalm 19. 13. 308 25. 4 5. 14 63. 8. 87 66. 18. 335 73. 25. 621 112. 9. 302 139. 1 2 3 c. 20 Prov. 3. 27. 281 11. 17. 303 18. 20. 429 19. 17. 302  24. 510 Eccle. 1. 2. 445 5. 6. 588  2 3 4 c. 608 Isa 44. 2. 436 Jerem. 11. 9. 310 Hosea 10. 11. 570 Matth. 5. 22. 402 6. 3. 278  33. 574 7. 12. 295  14 9 18. 22 404 Luke 6. 30 292  35 285 286 11. 41 275 12. 33 289  50 514 18. 22 290 19. 13 28 Act. 2. 37 38 34 Rom. 1. 28 10 6. 19 33 8. 35 c. 312 9. 20 489 12. 11 12 502 15. 19 506 1 Cor. 3. 16 17 86 2 Cor. 8. 14 295 13. 5 309 Gal. 6. 10 280 Ephes 1. 13 14 313 4. 26 402 5. 20 494 Phil. 4. 18 300 1 Thes 5. 22 57 1 Tim. 4. 2 10 Heb. 6. 9 310 11. 1 307 12. 1 690 13. 2 287 288  3 279  5 435 James 1. 14 564  27 300 5. 16 689 1 Pet. 4. 14 491 2 Pet. 1. 4 507  10 314. An Alphabetical Table of the cheif heads Contained in these Sermons A ACcount with God daily 374. 581 Activity in Duty what it is 501. 502 Admonition 207. Admiration of Christ 227. Adversity a season to exercise trust in God 450. Affection to the world to bee mortified 375. Afflictions Their benefit 458. Their necessity and design 376. Wee must thank God for them 486. Why they are good and thank-worthy 487. c. Angels how readily they serve God 512. Anger How to bee moderated 402. To bee avoided in reproving 200. 209 And in correction 204. Alms. To bee given with Justice 275. Who may not give them 276. To bee given Chearfully 277. With simplicity 278. With compassion 279. Seasonably 280. Speedily 281. Liberally 283. Prudently 290. Motives to Alms-doing 299 c. Apostacy It is possible 67. 74. Danger of the least Degree 78. Means to prevent it 80. The miserable end of Apostates 510. Assurance It may bee attained 308 c. It may bee lost 306 Seven Directions for attaining it 316 Further direction 373 Not to bee expected by revelation 305 B Beggars which to bee relieved 291. Buying and Selling. Rules for the management of them 260 c. Part of Relâ—gious business to observe those Rules 579. Beleever Whether hee can fall totally and finally 311 c. C Calling Diligence to bee used in it 296. Sinns of our callings 48. Carelesness in Prayer the way to Atheism 463 c. Catechizing necessary 196. Caution necessary in the best 75. Certainty threefold 307. Charity Several acts of it propounded 284. The necessity of this Grace 293. The profit of it 301 c. Something to bee set apart for it 297. Christ How are we compleat in him 615. c. Hee is all to beleevers 613. How hee is all 623. How wee may know hee is so to us 629. His Condiscention 228. To bee loved in his offices 230. To bee eyed in Prayer 342. Our happiness in knowing him 624. All strength from him 622. All acceptation 21. Civility in Conversation 256. 40â— Company The Concernment of it 171. 199. 589 If good it quickens much 508. Comfort The falseness of that which manâ— give themselves 357. Christ fils every Condition with it 621. It arises much from performing our duty 348. Compassion Towards the Poor 279. In reproving 185. Community of Goods not necessary 289. Compliance with sin 164 Connivance at it 165. Conquest of it how great a benefit 108. Correction of faulty Persons how to bee managed 204. Conflict To bee maintained with sin 325. Difference between natural and spiritual in seven Particulars 327. Conscience What it is 3. The Object of it 4. Offices and acts of it 4. 356. The sleepy Conscience its Causes and Cure 78. 9. The seared Conscience c. 9. 10. The erring c. 11. The doubting c. 15. The scrupulus c. 17. 18. The trembling c. 18. How to bee acted 48. The good to bee got and kept 19 c. Motives to get it 22. Peaceable Conscience 19. How to get it 19 c. 358 371. Conscience will one day be awakened 353. When that will bee 365. Benefits of tender Conscience 92. 578. It will discover beloved sins 51. When Commonly terrours of it fall upon men 365 c. Confess especially beloved sins 56. Christian Confidence 430. Contentment 454. Conviction of sin and misery 225. Contracts and Comerce What Justice required in them 259. c. Contests How to bee moderate in them 399. Conversion Four Conclusions Concerning the nature of it 26 c. What a man Can do towards it 31 c. This Question more particularly resolved 34 c. Beloved sins the greatest enemies of it 61. Covetousness Deadens the Heart 505. D Debts Must sometimes bee forgiven 286. Desire When immoderate 390. 564. Delaies They are most dangerous 97. 501. Distraction In Prayer threefold 468. Causes of it 469 c Remedies against it 473. It Discovereth beloved sins 50. Diligence Must bee great in a Christian 21. 502. 684 c. 689. Dominion of sin 51. Doubts Counsels to Doubting Christians 319. Afflictions must not breed Doubts 453. Duty It must not bee forsaken for want of Comfort 320. To bee regarded not events 23. E Ease It accompanies sensuality 571. Education of Children 193 c. Ill Education dangerous 49. Elocation of them 207. Equity Wherein it doth consist 249. Rules of dealing with men as wee would bee dealt withall 252. Equal In many things wee are all Equal 253. Examination Of our selves how necessary 20. Example It hath great power 32. 168. 169. Doth much quicken us 508. Therefore give that which is good 213 Exercise of grace 93. Experience It should deterr us from the least sin 100. It should incourage us in good 437. Eye What meant by right Eye 40. 41. The Excellency of the Eye 43. F Faith Necessity of it 103. Power of it 60 Degrees of it 307. It 's Maxims 455 c. Wee may know that wee have it 308. Faithfulness of God 436. Fear Of it's inordinacy 394. Falls Four degrees of Gods peoples Falls 67 c. How Far they may Fall 75 76. Whether totally and Finally 311. 312. c. Falls of the wicked 70. Mixt Falls 71. Difference between the