signifieth a kind of brutish feeding themselves without fear as it is Jude 12. but here in the Text the words runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they are expressed by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a copulative Camerarius observes haec ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petita magis notant arguunt hominum temporis illius securitatem so that the vehemency and eagernesse and intention of their spirits in the things they were imployed in is hereby noted They were very busie their hearts and heads and hands all taken up in eating drinking buying selling c. the actions named and the comforts which they were injoying those naturall and civil imployments in which they were ingaged all good and lawfull in themselves but they were not well imployed in them the use of those things was lawfull but they did sinfully use them for there is in all these actions a narrow way and a broad way Matth 21.13 14. the narrow way which is bounded and limited and under a rule as to the end 1 Cor. 10.31 viz. the glory of God and also to the circumstances this there be but few that find it But the broad way which is without bounds and limits this is the common road which most walk in Thus farre but no further saith God the will of God is the boundary of the narrow way but lust knoweth no bounds and will not be prescribed to The very Heathens looked at their common actions as under bounds they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gelli Noctes Act. l. 7. c. 19. Anton. Pig l. 4. § 3. but the difficulty lies in observing the just limits in the use of lawfull things and therefore one said well Licitis perimus omnes c. ruin usually ariseth from the use of lawfull things there being most danger where it is least suspected In all our comforts there is a forbidden fruit which seemeth sair and tasteth sweet but which must not be touched The Observations may be these 1. That all our actions naturall in eating c. and civill in buying and selling c. come under a rule This is implyed else the Lord would not have brought those great judgments on them barely for their eating c. had they not in those imployments transgressed a rule 2. Such are usually the miscarriages of men in the use of lawfull things that they are the procuring causes of the most dreadfull judgments For we see that the Lord makes mention of these very things lawfull in themselves as the causes of the floud on the world and fire on Sodom 3 The Lord puts great weight and stresse on those very things which we take but little or no notice of The old world and Sodom little thought they should come to so severe a reckoning for their eating and drinking c. To bring things to an issue as to the case concerning our danger of sin and miscarriage in lawfull things I shall 1. inquire When lawfull things become sin to us 2. How we may judg of our hearts and selves and discern their miscarriage and sin in the pursuing injoyment and use of lawfull things 3. What are the sins that attend the immoderate and inordinate use of lawfull things As to the first I answer When lawfull comforts which are given us for helps become hinderances in our way to Heaven then they become sin to us When we by our abusive cleaving to the creature by our inordinate affection to it by our exorbitant disorderly pursuing of it doe abuse our helps they become hinderances to us and as it was said of Gideons Ephod Judg. 8.27 He made an Ephod which when it became an Idol became a snare When lawfull comforts are immoderately and passionately desired pursued enjoyed then they become an Idol and a beloved or at least they become beloved so far as to carry it from Christ from duty Now when any thing becomes an Idol in the heart so as that the soul begins to bow before it and yeild obedience to it then it becomes an Idol and what is an Idol in the heart is a stumbling block of iniquity in our life Ezek. 14.4 it is a stumbling block an hinderance in our way such Idols in the heart usually prove great offences and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stumbling blocks and occasions of falling the first signifies a stumbling block to keep one off from duty such an offence Peter was to Christ Matth. 16.23 He would have hindred him in that great work which He had to do The second signifies a galltrapp which will vex and trouble one in duty so that when our comforts become Idols images of jealousie in our hearts then they are stumbling blocks and so obstacles in our way to Heaven Again when our lawfull comforts by our dotage become beloveds or greatly passionately beloved then they become hinderances when your hearts inflame themselves with your comforts as the Lord speaks of them Isa 57.5 They inflamed themselves with their Idols when the heart doth inordinately love creature comforts they are then turned into lusts so that of lawfull comforts they are made unlawfull lusts 1 Ioh 2.15 16. the things of the world or the profits pleasures honours which usually mens hearts and thoughts are taken up withall are good and lawfull things in themselves but being abused they are called the lusts of the flesh the lust of the eye c. The Holy Ghost puts the lust that is within us to expresse the profits pleasures and honours of the world which are without us So that the good things of this life by our inordinate love to them being abused the very nature and property of â—he things are altâ—red for instead of proving good helps to us when lawfully loved and used become lusts that hinder us for they fight against our souls 2 Pet. 2.11 and members of the old man and weapons in his hand to fight against God they become one with old Adam in us and therefore Col. 3.5 we are bid to mortifie our earthly members he doth not say mortifie your lusts but members they being all one and make up together body of sin one old man as it is called Eph. 4.22 Now it is certain that the old man in us the body of sin is an enemy and a hinderance to us in our way to Heaven In this case those foul sins of Idolatry and adultery are committed with the creature in both which sins the heart is stolen away from God drawn away from the proper object The Apostle useth that expression Iam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn away by lust or some object in an unlawfull conjunction with the heart then the heart comes to be gâ—ued to it as God speaks Hos 4.17 They are joyned to Idols fixed to them so that as in Idolatry the heart is joyned to and fixed to the Idol so as that it will not easily part with it as it is Ier. 2.10 Has
that whereof you doubt compare these together and poyze them impartially you will finde that your perplexed thoughts have another aspect when written then when floating and that your own inke will ordinarily kill this tetter plainly your selves will be able to resolve your own doubts but if not this will ripen the boyle where it doth not breake and heale it you will be ready for advice o Vide Sayr Clav. Reg. Ibidem § 6. 7. In your consulting of others do it with expressions equivalent to those of the Jewes to Jeremy but with more sincere affections Jer. 42. vers 2. Pray for us unto the Lord thy God Vers 3. That the Lord thy God may shew us the way wherein we may walke and the thing that we may do Vers 5. The Lord be a true and faithful witnesse between us if we do not p Jer. 42.5 c. expressius est juramentum quo dicitur Testis est deus quam quo dicitur Juro quia illud explicat rationem juramenti c. Estius in loc according to all things for the which the Lord thy God shall send thee to us vers 6. whether it be good or whether it be evill i. e. seem it never so disadvantageous or dangerous to us we will they the voyce of the Lord our God to whom we send thee that it may be well with us when we obey the voice of the Lord our God But be cause we have none can give infallible decision therefore refer your case to those that are likely to give a different resolution and thereby you will see how much is to be allowed to humane passion request them to write the grounds of their Determination then compare these together especially the Scriptures and reasons If you cannot out of these collect a satisfying resolution yet the case will be brought into a narrower compasse be unwearied therefore to take the same course again apply your selves to the same persons or others one case thus thorowly resolved will be singularly usefull for the scattering of all future doubts in all other cases And though this may prove a businesse of time yet suspend your acting q Contra legem charitatis in deum fecit is qui cum dubium animum habeat nâ—hilominus operatur actus ad sui bonitatem rectam cognitionem rei agendae requirit postulat Azor. Instit mor. l 2 c. 18. pag. 135. till you are satisfied though the duty in question be of greatest moment yet while you can approve your heart unto God that 't is neither love of sin nor ease 't is neither slighting of Christ nor duty but a restlesse inquisitivenesse to know Gods minde in the case your suspense at the worst wil be reckoned among your infirmities and be compassionately overlookt Can there be any thing of greater moment than to doubt of Christs resurrection yet while Thomas r John 20 25.27 doubted meerly for want of evidence Christ graciciously condiscends in a non-such manner to give him satisfaction To conclude this whereto Å¿ Phil 3.15 16. ye have already attained walke by rule exactly and if in any thing you be doubtfully minded God shall reveal even this unto you V. The scrupulous Consc A scrupulous conscience is that which doth determine a thing to be lawful t Statuâ—t rem aliquam esse licâ—tam sed ideo in effectum minus deducendaÌ„ quia scrupulus aliquis qui anxiam reddat conscientâ—am ne fâ—â—si an res ista sit illicita Kâ—nig de conse p. 14. yet scarcely to be done lest it should be unlawfull There 's some anxiety reluctancy and feare in the determination A scruple in the minde is as gravell u Scrupulus diminutivum à scrupus lapillus est qui in calceo Hinc metaphoricè significat similem afflâ—ctionem animae seu conscientiae 1 Sam. 25.31 non erit in scrupulum cordis c. Bâ—ess de consc l. 6. c. 1. p. 562. in the shooe it vexeth the Conscience as that hurts the foot A scruple is a hâ—vering kind of fearfulnesse arising from light w Ames Ibidem p. 16. arguments that hinder or disturb the soul in performances of duties The difference between a doubting Conscience a scrupulous Conscience is this A doubting Conscience assents to neither part of the question a scrupulous Conscience consents but with some vexation Causes I shall name but two causes forbearing to mention our ignorance and pride which have a great influence upon all kind of Errour Doubts and Scruples 1. The first cause of scrupulousness is natural x Scrupulus vel melancholia vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enatus Konig ibid p. 15. item ex aegritudine infirmitate ex nonnullis causis quae cerebruÌ„ exsiccant ut sunt jejunium vâ—giliae c. S yr cl reg l. â— c 14. p. 42 viz. a cold complexiion which is alwayes timerous those that are phlegmatick and melancholy are naturally fearful and the reason is that through the defect of naturall heat the spirits about the heart are as it were congealed and the heart it self is straitned whence by way of sympathy the imagination hath sad apprehensions of things and such persons are pusi lanimous and fearfull 2. The 2d and the chief cause is temptations Satan if he cannot keep the heart a secure prisoner hee 'l do his utmost to oâ—erwhelm it with fears and jealousies and he suits his temptations according to our temper y Singulis hominibus vitiis convenientibus insidiatuâ— neque enim facile captivaret Si aut luxu ipsis praemia aut avaris scorta proponeret Si aut voraces de abstineÌ„tiae gloria aut abstinentes dâ— gulae imbecillitate pulsaret ergo in tentationis ardore callidè singulis infediaâ—s â—icinos moribus laquâ—os abscâ—ndit Gregor mor. l 29. c. 14. p. 161. b. He doth not tempt the riotous with rewards nor the glutton to the glory of abstinence he doth not tempt the coward to strive for victories nor the passionate to fearfulnesse He doth not tempt the melancholy to security nor the phlegmaticke to great atchievements A due consideration therefore of our natural temper would mend our spirituall 1. The first remedy I shall commend to you is this viz. be not discouraged with your scruplâ—s 'Pray' keep off from the other extream do not indulge them they naturally tend to much spiritual damage they 1. are occasions of sin 2 They render the wayes of God more strait horrid and impossible 3 They retard the work of Grace 4. They hinder Chearfulnesse in the service of God 5. They quench the Spirit 6 They unfit us for any Dâ—ty These may all serve for arguments to strive agâ—inst them But yet be not discouraged for God is pleased through over-powring grace to make good use of them 1. To further mortification 2. To restrain us from worldly vanities 3. To abate pride and promote humility 4. To make us more watchfull
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
the only begotten Son of the eternall God had flesh lusting in them unto sin Which is as convincing an Argument that humane nature is blemished and infected that it hath received a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stain and venome as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of a pestential disease whose breakings out display the contagion within If the Carbuncle and the Tokens proclaim the Plague or the spots discover a pestilential feaver or the Variolae those postulous efflorescencies which we commonly name the Small Pox argue the praecipitation of the blood by some latent malignity Certainly the lustings of the flesh in all men demostrate that the very nature of man on Earth is now blasted and corrupted Methinks the Divine perfection and our owne imperfection are the two greatest Sensibles in the world both of them equally that is immensely clear and discernable For the former is no lesse illustriously undenyable then is the being light and beauty of the Sun in the Firmament at noon day And the later is no lesse evident and conspicuous than the obscurity and horrour of Midnight-darknesse Not to see the one is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God in the world and not to feel the other for it is like the Aegyptian darknesse Exod. 10.21 that may be felt by all that are not past feeling is to be without or besides ones self Now since all the reason in the world consents to the truth of that Aphorisme of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the best and most excellent mind is the parent of the Universe Hierecles most divinely concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Carm. Isa 57.20 and an Almighty everliving goodnesse is the Source and root of all things since heaven and earth say Amen and again Amen Hallelujah to that Oracle of the Psalmist The worke of God is honourable and glorious Psal 111.3 And all that God made was very good Gen. 1.31 No wonder if it puzzled all philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence humane nature came to be thus vitiated and debauched What are the fountains of this great Deep of sinne within us which like the troubled Sea is perpetually thus casting out mire and dirt Sure enough so universall an effect as this calamity of mankind must have a cause as universal The Sâ—cinians here and others will have us believe that we all are born as innocent as Adam in Paradise that is say they in an aequilibrium and perfect indifferency to good and evill assigning no other cause of the generall corruption of mens lives and manners but the infection of example and evill custome which is methinks as wise a guesse as to affirm the Wolf and Vulture to be bred and hatch't with as sweet and harmlesse a nature as the innocent Lamb or loving Turtle but only the naughty behaviour and ill example of their auncestors and companions have debauched them into ravennousnesse and ill manners The Manichees as St. Austin tels who was himselfe for severall years before his conversion of that heresie thought that all the evill in the world sprang from an Almighty and an eternall principle of evill counter-working and over-bearing God whom they held the opposite eternal principle of goodness But since the very formall notion of God involveth infinite perfection and that of sin meer imperfection it is a perfect contradiction that evill should be infinite if good be so It were to make imperfection perfect and meer impotency Omnipotent Therefore there can be but one God who is Almighty goodnesse And as possible it is that the Sun should darken the world by shining as Almighty goodness should do any hurt in the world or make any evill God is the Author of all the good in the world but sin and misery are of our making Hos 13.9 Much wiser than either of the two former was the conjecture of the Pythagoreans and Platonists though Heathens who having nothing else to consult as wantâ—ng the divine Revelation of holy Scripture but their own faculties embraced the conceit that all humane souls were created in the beginning upright and placed by God in happier mansions in purer and higher regions of the Universe untill at length they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hierocles phraseth it i. e. till they fell from the divine life and became inhabitants of earthly Tabernacles bringing their fallen and degenerate natures along with them This opinion had of old the generall consent of the Jewes as appeareth Jo. 9.2 and yet hath as Men. Ben Israel in his Book De Resurrectione mortuorum witnesseth Among the Christians Origen is in the number of it's Sectaries in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some few of the Ancients But as much as is necessary for us to know about this great enquiry God hath blessed be his goodnesse sufficiently revealed in the three first Chapters of Genesis compared with Psal 51.5 Eccles 7.29 Rom. 12 5 c. And he is as wise as he need be in so great a point that knows how to understand these Scriptures according to the Analogie of Faith and consistently with the Divine perfections and that so believeth them as to put that and no other sense and interpretation upon them which is worthy of the glorious attribute and excellent Majesty of the living God Although some difficulties will remain perhaps insuperable to us in this our present estate on earth Use 2 Exhortat I have already in some measure discovered the Mysteries and secrets of this blessed art of checking sin in the beginnings of it Let me now perswade the practise of these holy Rules let us resolve in the strength of Christ to resist these lustings of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Take the exhortation of the Apostle watch ye stand fast in the faith quit your selves like men 1 Cor. 16.13 Let me press this with a few considerations 1. The more thou yeeldest the more thou mayest Sin is unsatiable it will never say it is enough Give it an inch it will take an ell See the sad example of Peter denying his Lord Matth 26. 1. He was only timerous he follows afar off vers 58. 2. At the next step he denies his Lord openly before them all vers 70. 3. He adds an oath to it vers 72. And lastly vers 74. he falls a cursing and swearing as if he meant to out-sin the vilest there It is no wisdome to try conclusions between fire and Gun-powder in the heap Who but a fool would unlock the door of his house when it is beset with Thieves and excuse it he did but turn the key that was all Why he need do no more to undo himself they will easily do all the rest 2. It is the quarrel of the Lord of Hosts in which thou fightest Caesarem vehis fortunam caesaris let thy courage rise in proportion to the goodnesse of thy cause and the honour of that great Prince Captain under whose
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
discourse by some sweet and heavenly diversions 2. Mannage your Reproofs with great prudence and discretion Thou shalt not hate thy â—rother in thy heart Rev. 19.17 thou shalt in any wise rebuke thy neighbour and not suffer sin upon him I might here divert unto a case almost co-incident and that is Quest When is it our duty to reprove such as wee see and hear committing of sin as wee pass by in the streets Answ This being the business of another subject I shall onely say thus much that if thou perceivest them by their haughty and scornful carriage to be such as will kick at rebuke Prov. 9.8 thou hast a Rule from Solomon Reprove not a scorner lest hee hate thee When by the wisest conjecture that thou canst make he is like to shew the properties of a brutish Mat. 7.6 swinish nature Cast not thy Pearls before Swine lest they trample them under their feet and turn again and rent you But if he be a person likely to receive impressions and particularly if it be a trespass against thy self go tell him his fault between thee and him alone if he shall hear thee Mat. 18.17 thou hast gained thy Brother Debate thy cause with thy neighbour himself Prov. 25.9 I have known admirable success in this case But in all such cases observe these three directions Prov. 25.11 Diog. Laert. in Arcesilao 1. Time your Reproofs seasonably words spoken in season are like Apples of gold in pictures of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This very point saies an antient is proper to a Philosopher to understand the season of all things I may say 't is much more the excellency of a Christian to feel the pulse of the soul and hit the disease in the very joynt as 't is reported of Galen that when Antoninus laboured under a distemper others not being able to declare where it lay this Physician by his expertness in the evidence of symptomes pronounced that his stomach was vexed with crudities and indigestion Castellan de vit medic p. 117. the Emperour cried out three times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's it that very thing is it which thou hast spoken As to our purposes it is adviseable sometimes not presently and immediately to fall bluntly upon the work lest thou thy self shouldest be in a passion Yet stay not too long lest thy holy zeal be cooled and both thou and hee forget or dissemble the Circumstances whereby Reproof might be the better fixed A seasonable time to intermeddle in these cases may be when a friend is under the holy hand of God in any affliction particularly in a sick-bed That time which is fit for bodily may be much more fit for soul-physick When thoughts of mortality and the leaving of all outward enjoyments do prepare and meliorate the way for spiritual impressions 2. Mix thy Reproofs with meek and gentle expressions Every Reproof should be like the Syrupus Acetosus of Physicians the Syrup of Vineger that carries with it a grateful sharpness Take heed thou go not to this work vested in thine own anger for though there may be in thee some holy zeal yet take heed of mingling too much of kitchen-fire Meek Reproofs are like Tents dipt in the balm of Gilead that both search and cure the wound together Let the Righteous smite mee Psal 141.5 saies David and it shall be a kindness and let hâ—m reprove mee it shall bee an excellent oyl which shall not break my head Such are the Disciples of the good Samaritan who poured in Wine as an abstersive Luke 10.34 and Oil as a suppling incarnative into the wound Such are the children of that prudent Matron who opened her mouth in wisdome Prov. 31.26 and in whose tongue was the Law of kindness And yet friends if wee be over-gentle the core of the wound will remain The Chyrurgian who hath taught his fingers too much tenderness and not willing to put his patient to pain may through cruel kindness occasion distorted limbs and lameness all a mans life Corrosives are as necessary as glutinous plaisters to eat down the proud flesh of our sinful sores Ely's sinful mildness procured the sharp sword of the Philistines to cut off his Sons and occasioned such dismal events that broke his own heart and his neck too In many Chymical operations Salt is a most necessary ingredient and causes things to ferment without the salt of Reproof in its due proportion bare words of advice will seldome work The temper of the person must be wisely considered In some too milde expressions lull them asleep in sin No great matter may they think which extorts but such gentle reflections In others that are quick and apprehensive Soft words do pacifie wrath Prov 15.1 Such as are of cholerick tempers whose gall doth much overflow their intestines Physicians are more careful of their Cholagôga of such ingredients in their purges that may exonerate and not augment their choler In all thy spiritual Physick labour to clear it up that thou givest no potion but what may tend to the health of his soul 3. Be sure thou be unblameable as to that which thou reprovest in another If thou doest the same things Rom. 2.1 for which thou rebukest thy Brother thou art inexcusable for wherein thou judgest another thou condemnest thy self Hee may well retort the Proverb upon thee Physician heal thy self Cast out first the beam in thine own eye Luke 6.42 and then shalt thou see clearly to pull out the mote that is in thy Brothers eye This is the first and principal work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade thy self Arrian in Epictet l. 4. c. 6. Dost thou attempt to perswade others to that whereunto thou art not arrived thy self O vain man who will beleeve that thou art in good earnest that thou doest indeed abhor Idols Rom. 2. when as thou committest Sacriledge Obj. But some may object Shall wee never reprove others in any case till wee are clear our selves then who can perform this duty Answ I answer as to scandalous sins and such as grosly foul the conversation James 1.27 a man through grace may keep himself unspotted from the world But in matters of infirmity who can say that his heart or his life is free and clean In the former when thou hast washed thy hands in innocency then mayest thou deal with thy Brother In the latter James 3.2 since in many things wee offend all involve thy self in the same Reproof and it may be digested the more kindly I come now to the third and last branch of the Question and that is Quest 3. How wee shall deal with Superiours in case such are in the state of nature by what means wee may most effectually promote their conversion 1. Here I might inlarge by way of preface to shew that it is lawful in some cases for Inferiors to deal with Superiors though it be the
most difficult task 2. That it is not onely lawful but sometimes necessary For it may so fall out that in a whole family there may be but one childe or one servant that truly fears God as it was with Joseph in the house of Potiphar What shall hee do that would fain win a Father a Master or any other Superior unto God As to this I shall give in but two directions at present A. 1. Exhibit thy counsel advice or reproof under the vails of similitudes Diog. Laeâ—t in Zenone p. 445. Edit Genev. 1615. examples or histories Diogenes Laert. in the life of Zeno acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if hee did reprehend any hee did it succinctly not profusely but at some distance It is a good Rule as to Superiors It is an elegant and a profitable way for managing this necessary duty though usually ineffectual and successeless for want of vigilant circumspection and prudence If thy Father be ungodly and unholy recite some history out of the Bible or out of Church-Writers that may have a sweet reflection upon thy Fathers way Sometimes Parables and Proverbial speeches that are modest and sober may hit the joynt Hee may vouchsafe to behold his face in this glass who would storm at direct Reproof Parents many times when they are hit thus meekly and modestly if they be wise will seem to take no notice but may ponder upon it a great while after As our Lord when hee told his Parents that hee was about his Fathers business Luke 2.51 the Text saies that Mary kept all those sayings in her heart This is drawing the bow as it may seem to the Superior many times at an adventure yet may thine arrow hap to pierce even within the joynts of the harness Parables are feigned examples and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near a kin to inductions Arist Rhet. l. 2. c. 10. Judg. 9.7 c. 2 Sam. 12.1 c. Such was the great wisdome of Aesop and Stesichorus in their daies as the Philosopher notes Such was the Parable of Jotham to the men of Shecheus Thus Nathan dealt with David and our blessed Lord himself after this manner many times handled the High Priests and Rulers of the people hee reproved them sometimes in dark sentences and chosen Parables But if Superiors be over-morose and exceeding sagacious and highly magisterial then a disapproving silence 2 Thes 3.14 a dis-relishing look as speedy a departure out of their presence as may stand with the necessary detentions of thy duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy blush for them that are shameless in sin Epictet c. 55. may do greater things than thou art aware of 2. Manage all your discourses with reverent expressions and compellations Diog. Laert. in Platon p. 245. If it be a great part of common humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salute courteously those that wee meet what dexterous affability and most sweet lowly demeanour should wee exert and put forth to those above us Paul in his conference with Porcius Festus salutes him with great respect Most Noble Festus Act. 26.25 I speak the words of truth and soberness Grace expells not the due distance of nature Rebuke not an Elder saies the Apostle 1 Tim. 5.1 but intreat him as a Father that hee may see thou desirest and longest that hee may be begotten to God Mark how Naamans servants treated their Master with what submissive reverence did they bespeak him in that matter of his washing in Jordan My Father 2 King 5.13 If the Prophet had bid thee do some great thing wouldest thou not have done it c Abraham hearkened you know to the voice of his wife at the command of God in the case of Hagar Gen. 21.12 and the Spirit of God takes notice of the temper of Sarah and commends her for it 1 Pet. 3.6 that shee called her husband Lord. And that I may give an instance in all three relations if wee consult the circumstances of the Text wee shall finde it probable Gen. 11.31 12.1 that Terah the Father hearkened to Abraham his Son as to his departure out of an Idolatrous Country For the voice of God came to Abraham alone bidding him to go out of Ur of the Chaldees Josh 24.2 to a Land that hee would shew him Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by Daniel his captive-servant within his Palace Dan. 4.27 Job likewise a man of great possessions in the East Iob 31.13 did not despise the cause of his Man-servant or his Maid servant when they contended with him Humble modest and reverent behaviour may have notable influence into Superiors It is controverted by Seneca whether or no a childe may not heap greater benefits upon a Father Senec. de Benefic l. 3. c. 35. than he had received from him It may be clearly stated in the Affirmative if he should be a means of turning him unto God The Father begets his Son to a miserable and mortal life the Son begets his Father to that life which is glorious and eternal There remain yet four general Directions respecting all Relations 1. Insinuate thy self into their affections Let them know that thou hast no design upon them but to make them happy Indeavour to perswade them that thou hast no private end only their everlasting good Winde into their hearts screw thy self into their affections and thou hast done half thy work Max. Tyr. dissert 10. Ed. Heins 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing so inimical to love as fear and necessity When all jealousies of any sinister ends are blown away then exhortations and counsels go down comfortably When persons are convinced and satisfied that in all our Applications we study their benefit and profit this opens an effectual door to all the means that we shall use Rom. 1.11 Thus the Apostle accoasts the Romans I long to see you that I may impart unto you some spiritual gift Thus he facilitates his way to the Philippians Phil. 1.8 God is my record how greatly I long after you all in the bowels of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee do even naturally respect and reverence such as bring that which appears profitable to us Simplicius in Epictet c. 38. p. 217. Ed Salm. especially when Superiors carry themselves with courteousness and kindness For most men delight to be honoured and esteemed by them that are above them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hope that they conceive of some special profit to be received from them Arist Ethic. l. 8. c. 8. The case varies not in spiritual matters Labour then to gain their love their good esteem and the work will thrive beyond expectation 2. Study to convince them by rational Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion is the daughter of love and reason Man Tyr. dess â—0 Our
beleeve it Thâ—se things considered I dare boldly tell thee that thou canst not love in sincerity but together therewith thou wilt be under a holy rapture of Admiration and together with thy love thy Admiration will be alwaâ—es increasing Cant. 2.3 2. Sweet and refreshing delighting 'T is a delighting rejoycing love love saith Aquinas est complacentia amantis in amato is the rest and satisfaction of the soul in the Object loved the nature of love lies much in delight Thou canst not Christian love thy Lord but thou wilt finde thy heart even ravished with delight in him as being one in whom the fulness of the God head dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 or personally non per efficaciâ—m solum â—upassistentiam sed per Unionem Hypostaticum or not vertually or only in a way of external help and assistance and being also one that had such an Unction of the Spirit upon him Cap. 〈…〉 that hath fully fitted him for the delight of thy soul And hence it is that wee finde the Spouse in the Book of Canticles so often letting forth her heart in holy delight to her Beloved as is manifest by her many loving compellations and several other expressions Hee shall lye all night betwixt my breasts Cant. 1.13 too large and many to be mentioned here and therefore I refer you to the Book it self 3. Ingenious gratitude thankfulness 'T is a grateful and thankful love as that which is begotten in the soul by the sense of Christs unspeakable goodness and condescension and which is also ever after fed and maintained thereby Now the condescension of Christ lies in three things 1. In his voluntary undertaking the work of Reconciliation and Mediation with God for persons so unworthy Rom. 5.8 Heb. 2.16 Hee took not on him the nature of Angels but the seed of Abraham it was the cause of sinners which this great Lord undertook to plead 2 In his unwearied diligence and invincible patience in fulfilling the severe Law of Redemption which hee had submitted to Though the injury that was done him by man was so great and manifest and the terrour of the Lord against him also so severe and unspeakable yet hee opened not his mouth but was dumb even as a Lamb at the slaughter and as a Sheep under the hands of the Shearers Isa 53.7 Mat. 11.30 Rom. 10.8 9 10. Isa 1.16.17 18 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men upon such easie Terms bidding us do nothing else but turn to God by Repentance and Self-denial and beleeve in himself and then what ever our sins had been all the advantages merited by his death should be made over to us Now when all these are considered as by every soul that sincerely loves him more or less they are do they not sweetly affect with thankfulness as well as love Christian canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby wilt thou think one single and separate affection enough for him or rather will not thy heart empty it self into the bosome of the Lord with love and thankfulness boâ—h at once and each of them contending which shall out-do the other 4. Supporting hope and confidence 'T is a hoping and confiding love 'T is not a languishing affection but that which brings life into the soul from the fulness of that Christ it feeds upon 1 Ioh. 4 17. Perfect love saith the Apostle casteth out fear There will not be so much as the shadow of fear upon the soul when this affection is ripened into perfect fruition And in the mean time as the degrees of it do increase so is the soul heightened in its hopes and tramples upon its former jealousies fears and discouragements And to this sense some interpret those words Rom. 8.38 39. Who shall separate us from the love of Christ c. As if they were the exultation of Faith upon the view of Loves Conquest and victorious Triumph over all its enemies Love gives confidence of access to Christ and unto God by him and this confidence lies in the soul as a cordial against all its faintings and despoâ—dencies not that there may not be a sinking of spirits and a swooning away for a time but love will restore the soul again and knowing Christ to be good Cant. 6 1â— 13. as well as all-sufficient for its condition it will recover life and spirits again and nor suffer it utterly to faint under its own sad apprehensions And this is the third Character Take now all these four qualifications of sincere love and try your selves by them 4. Character If our love be sincere it 's an affection which respecteth not a naked Christ but Christ as Mediatour Or it is a hearty desire of and complacency in Christ in all his offices as King and Priest and Prophet And of such moment is the right knowledge of this Character that Christian I must desire thee principally to study it and pass a judgement upon thy self thereby For what-ever fondness and sudden flashings of love thou mayest finde within thee they wil not so clearly tell thee what thou art as the knowledge of thy self by this mâ—rk Take it for a clear Truth That if thou lovest not Christ as thy Sovâ—raign Lord if thy heart be not knit to him as thy High Priest with God if â—hâ—◠〈…〉 â—ot affectionately entertained him as thy Master and Teacher In a word if thou art not consecrated unto God by Christ if thou art not a loyal subject and a willing Disciple love in sincerity doth not dwell in thee Thou art still an enemy and wilt so be judged 'T is not fondness of expression nor any outward complement that men put upon Christ which reacheth the New Testament notion of love to Christ but when as loyal subjects Ioh. 14.15.21 15.8 10.21.23 24. 1 Iohn 5.3 Luk. 19.27 Heb. 10.28 Ioh. 14.23 24. and willing disciples wee are alwaies doing the Things that are grateful and are obedient to him This is love And hence it is that in so many places our Lord puts us upon trying our love by our obedience by keeping his words and Commandments And speaks of Libertines Infidels the carnally wise Rebels and Apostates as enemies and haters of him what-ever their pretences are to the contrary And verily so essential is this to sincere love that unless you understand it you will be able to give but a lame account of most of the Scripture-Characters thereof as if I had time I could easily demonstrate because they do all presuppose it If thou wouldst know therefore whether this Grace be in thee in truth take thy heart Christian to Christ in every office and try it by such Interrogatories as may result from the consideration of them and this will tell thee thy case distinctly Begin first with Christ as High Priest for this did lay the foundation of the
Is it not appointed for all men once to dye and after death to stand before the impartial judgement of God Wee have all the same notions of right and wrong wee are all obnoxious to one another and may bee all beneficial one to another wee all love our selves and study the advancement of our interest and happiness Thus far equal 2. In most of those things wherein wee are unequal the inequality is not considerable so as to bee a ground of any unequal dealing with one another As to strength of body whatever the difference bee the inequality is not considerable because as to the greatest effects of strength there is an equality every man that will venture his own life may take away another mans Dominus est alterius vitae quicunque contemnit suam either by open force or by surprize As to abilities of mind which wee usually call parts there is originally a great equality especially if that received Opinion bee true that souls are equal And as the French Philosopher Des Cartes hath ingeniously observed Dissertat de Methodo there is this notable sign of the equality of mens understandings Nulla res saith hee aequabilius inter homines distributa est quam bona mens c. Nothing is more equally divided among men than a good understanding Men will acknowledge others to bee richer and stronger than themselves few will acknowledge others to bee wiser or to have better parts than themselves every man thinks himself to have so good a proportion of parts and wisdome that even those who are most covetous and have the most insatiable desires as to other things and whom nature could never satisfie in any thing else Qui velit ingâ—nio cedere raâ—us erit yet would not desire to have more wit than they have or exchange their parts with any man Now there is no better sign of an equal distribution of things than that every man is contented with his share Now because all men generally think thus it is to be presumed that all are not deceived but that there is some real equality which is the ground of this conceit A difference indeed must bee granted but which ariseth usually from one of these two causes either an unequal exercise of our parts or an unequal temper of body Now those who are so happy as to exercise their understandings more than others are very often rather conceited that they are wiser than others than really so for the greatest Clerks are not alwaies the wisest men those who are unhappy in the temper of their bodies are thereby inclined how weak soever they be to conceit themselves as wise as others So that whatever real inequality there be conceit levels all again So that whether men be really wise or only think themselves so it makes no difference as to mens dealing with one another for they that think themselves equal Politic. c. 3. will not deal but upon equal terms So that Aristoâ—les pretty notion that wise men are born to govern and fools to obey signifies very little in this case for there are but few such fools in the world but would govern if they can So that by vertue of wisdome or parts no man can challenge a priviledge or prerogative to himself above others which another will not pretend to as well as hee 3. In all those things wherein men are unequal the inequality is not fixt and constant but mutable and by turns All things that belong to us are either the endowments of the mind the accidents of the body or the circumstances of our outward estate Now those that are most unequal in any of these may bee equal or the inequality may turn and bee as much on the other side A disease may ruine the most happy and excellent memory and make a man forget his own name a little knock on any side of the head may level the highest understanding with the meanest beauty health and strength may bee blasted by a disease or a thousand other accidents Riches and Honour and Reputation are the most slippery and brittle things that belong to us and when these are gone friends will fall off like leaves in Autumn Now why should I despise another man when I may be as silly as hee or bear down another by my strength when I may be as weak as hee or insult over anothers poor and low condition when a day may level mee with his meanness and raise him to be as great and rich as I am 4. Another ground is the mutual and universal equity and advantage of this Rule Upon those terms I and all men shall be equally dealt with it will be well with mee and well with all men The observation of this Rule would secure peace to the world and if it were generally practised those few that should offend against it would be looked upon as the pests and troublers of humane society As by the violation of this Rule every man becomes a Wolf and beast of prey to another so by the mutual observation of it every man would bee a God to another men would bee full mutual goodness and pitty and compassion they would bee mutual benefactors one to another All men would bee as happy as it is possible for them to bee in this world and no man could bee miserable if it were in the power of his neighbour to help him 5. The last ground I shall mention is the absurdity and inconvenience of the Contrary And this is the most proper way of proving this for as Aristotle tells us First Principles which are evident by their own light cannot bee proved by way of demonstration but of conviction As thus contradictions cannot bee true at once This cannot be demonstrated a priori because there is nothing true before it to prove it by therefore whoever shall deny it must bee convinced of the truth of it by shewing the absurdities of the contrary In like manner this being one of the first Principles of humane society that wee should use no more liberty towards other men than wee would allow them to use towards us the best way to convince any man of the reasonableness and equity of it will bee to shew him the inconveniences of the contrary Where-ever this Principle is violated men will think themselves injured where men are injured they will bee apt to vindicate themselves hence comes contention and warrs which loose the bands of humane society or if a man can pardon an injury that hath received one yet hee that hath done it cannot beleeve so but hee will fear revenge and fear of being opprest makes a man seek to anticipate and prevent another so that every injury endangers the peace and security of mankind and laies the foundation of perpetual mischief for by the same reason that I injure any man I am obliged to ruine him Hee that breaks this Rule doth what hee can to break humane society that is to spoil himself
upon acknowledgement of my fault I would be forgiven and received to favour Now if we would be thus dealt with we must bear with others the best men need some grains of allowance Nullum unquam ingenium placuit sine veniâ no man was ever so perfect so accomplisht so unexceptionable but there was some thing or other in his carriage that needed pardon every man hath a particular humour we must give some allowance for that every man is subject to mistake we must allow for that too and if a man have committed a fault we must accept of an ingenuous acknowledgement and be ready to grant him peace There is a shame and disdain in humane nature of too vile a submission therefore we must not bring a man too low when we have him at advantage 5. In matter of report and representation of other men and their actions We must not take up a rash prejudice or entertain a sinister apprehension of any upon sleight grounds do not represent any man his words or actions at a disadvantage make the best of every thing A mans good Name is like a Looking-glasse nothing is sooner crackt and every breath can sully it Handle every mans reputation with the same tenderness thou wouldest have every man use towards thine Do not slander or defame any man or rejoyce to hear other mens miscarriages ript open do not account it an entertainment to censure and backbite all the World 6. In matters of trust and fidelity Where I place a confidence and repose a trust I would not bee deceived I must not deceive another nor let any man fall that leans upon mee If a man trust mee with the management of his businesse or lodge a secret with mee or put his life into my power or commit the care of his estate or children to mee after his death These are all ingenuous trusts and must be discharged with the same faithfulness we expect from others 7. In matter of duty and obedience Wee must give that honour to our Parents which wee would expect from our Children and pay that reverence to Masters which wee would exact from our Servants Wee must rise up before the gray head and give respect to old Age For let not us think but that the change of Relation and of Age will have the same effect upon us which it hath upon the rest of the World It is a folly to talk that when wee are Old wee shall be pleased with the insolencies of Youth when wee are Masters wee shall not be at all offended with the contemptuous carriage of our Servants that it will not touch our hearts to have our Children undutiful and void of respect to see the fruit of our body unnatural and unkâ—nde to us 8. In matters of freedome and liberty Which are not determined by any natural or positive Law wee must permit as much to others as wee assume to our selves and this is a sign of an equal and temperate person and one that justly values his own understanding and power But there is nothing wherein men usually deal more unequally with one another than in indifferent opinions and practices of Religion I account that an indifferent opinion which good men differ about not that such an opinion is indifferent as to truth or errour but as to salvation or damnation it is not of necessary beleef By an indifferent practice in Religion I mean that which is in its own nature neither a duty nor a sin to do or omit Where I am left free I would not have any mâ—n to rob mee of my liberty or intrench upon my freedome and because hee is satisfied such a thing is lawful and fit to be done expect I should do it who think it otherwise or because hee is confident such an opinion is true be angry with mee because I cannot beleeve as fast as hee Now if another do ill in doing thus to mee I cannot do well in doing so to another And do not say that thou art sure thou art in the right and he that differs from thee in the wrong and therefore thou mayest impose upon him though hee may not upon thee hath not every man this confidence of his own opinion and practice and usually the weakest cause bears up with the greatest confidence now if thou wouldest not have another that is confident hee is in the right to impose upon thee do not thou impose upon another for all thy confidence Wee should rather bee modest and say every one to our selves How came I to be so much wiser then other men which way came the spirit of the Lord from so many Wise and Pious men to speak unto mee Is it a peculiar priviledge granted to mee that I cannot bee mistaken or are not they most of all mistaken who think they cannot mistake If then I bee but like other men why should I take so much upon mee as if my understanding were to bee a rule and my apprehensions a standard to the whole World As if when another man differs from mee I did not differ as much from him why may not another man understand the thing better than I do or what crime is it if hee understand it not so well Were all mens understandings cast in the same Mould Is it presumption for any man to know more then I do or a sin to know less Job doth well reprove this self-conceit Job 12.2 3. His friends would needs bear him down and were very angry with him that hee was not of their minde and would not acknowledge all to bee true of himself which they said against him hee takes them up sharply No doubt yee are the people and wisdome shall dye with you but I have understanding as well as you and I am not inferiour to you who knoweth not such things as these Let not any man think that hee hath engrossed all the knowledge of the world to himself but others know the same things which hee doth and many things better than hee 9. In matters of Commerce and Contracts which arise from thence Now a contract is a mutual transferring of right when I buy any thing of another hee makes over the right of such a Commodity to mee for so much mony or other valuable thing the right whereof I make over to him Now in this kinde of entercourse wee are to bee governed by this great Rule In making of Contracts wee must agere bonâ fide deal honestly and truely in performing of contracts wee must liberare fidem satisfie the ingagement wee have made for thus wee our selves would bee dealt withall Now if any shall desire to bee more particularly satisfied What that exact righteousness is which in matter of Contracts ought to bee observed betwixt Man and Man I must confess this is a difficult question and to bee handled very modestly by such as acknowledge themselves unacquainted with the affairs of the World and the necessities of things and the particular and hidden
and nourished only by our own brain these we must carefully avoid and if formed not be cruel to our selves in being compassionate to them but dâ—sh them in pieces And theâ—e are real evils which come not forth of our own dust nor spring out of the ground but are from above of Gods creating and framing Amos 3.6 Isa 45.7 Jer. 18.11 These we are not to be senseless under but duly affected with and yet not over-affected so as to murmur and repine much less quarrel with God A Stoical apathy becomes us not and yet better than quarrelling at Goâ—s Providence it coming nearer moderation for wherefore doth a living man complain a man for the punishment of his sin Lam. 3.39 little reason whilst thou art living seeing it is less than thy desert and no reâ—son even for death and hell for they are but equal to thy desert if thou confess thy self a sinner thou must confess this Plato said that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sympos l. 8. Q. 2. which is expounded by Plutarch well That God is said alwaies to act the Geometrician in regard of his equal dealing with all men in proportioning rewards and punishments to their deserts And a greater than he yea the greatest that can be God himself appeals to the sinners own conscience Is not my way equal are not yours unequal Ezek. 18. which whole Chapter is a defence of his equity Troubled then we may be murmuring and discontented we must not be Nay troubled we ought to be as the evills are greater or less which must be judgeâ— by the good they deprive us of more for publick because that good is greater less for private evils because ouâ— own good is not equal to the communities But in the body politick 't is quite otherwise than in the natural body we are usually too senseless under publick and too sensible of and immoderate under our own particular evils rather apt to quarrel with God like Jonah for a Gourd or some inconsiderable concerns of our own than be troubled at the destruction of a great Ninevey more troubled at our own houses being on fire or child sick than all our neighbours in the City about us burnt and dead Therefore Scripture accordingly calls for affection for the publike and forbids it in our own concernments in regard we are generally defective in the former and excessive in the latter Nay even towards others when just cause of compassion if excessive So our Saviour when the women lamented his death which was matter of grief as in respect of him though of greatest joy in it self as to them and the world bids them Weep not for me but for your selves and your children in regard of the publick calamities that were coming upon Jerusalem Mat. 23.27 28 29. Every particular being concerned in the community Now of these evils seeing all are privations of good Some are of the good we want and never enjoyed as deformity of body defect in parts constant poverty c. and here we must beware we judge not those evils which are none and so trouble and torment our selves without cause and reproach our Maker saying Why hath he made me thus Why am I no nobler born no more beautiful made no greater heir no quicker Parted Why am I not as such or such not as they this or that When thou hast what is sutable and convenient for thy condition for this all may say of those that excel them and the best of imaginary excellencies as well as thou Other evils are of the good we have enjoyed and are deprived of as sickness of health losses of friends and estate reproaches of our good name imprisonment of liberty and the like which are incident to our present state These are they especially which the world lament and cry out after as foolishly as Micah Judges 18.24 Ye have taken away our Gods and what have we more and saiest thou what aileth us We must not here be too passionately excessive either in the degree or duration of our trouble we must be affected with the providence of God in these evils according to their greatness to us a little loss in it self may be great to a poor man as the Widows two mites was more to her than their far greater sums was to them that cast them in the death of an only child greater than when a number and so trouble and sorrow for them but discontented we must not be nor distracted in the duties God requires nor refuse to be comforted because our Husbands Wives Children Pleasures Honours Riches are not for as there is a time to weep so a time to take up and refrain from weeping we must love them so as we may lose them that when we do we may not lose our selves Amavi haec omnia tanquam amissurus let us every one say at parting with them I loved you so as I can lose you Take heed of murmuring with the Israelites cursing thy Stars with the prophane of discontentedness which the best are apt to fall into nay wish for death rather than life as several of the Prophets Maintain that equilibrious frame in thee as David 2 Sam. 15.26 Here I am let God do to me as seemeth good to him which is the mother of patience and like it makes these evils though not none yet become none to us Thus I have done with moderation towards things most of whose particulars mentioned you have prest by the Apostle Paul and by the same argument of the Text 1 Cor. 7.29 30 31. The time is short It remaineth that both they that have Wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away And though I have stood longer upon this than I intended and promised both you and my self in regard the fruit hung so thick about me that I could not but pluck some of it and after I had tasted it more yet I hope it will prove so pleasant also to the taste that you will pardon me especially considering how much this moderation towards things conduceth to that which respects persons the contentions in the world arising usually from our want of moderation to the things of the world as in civil matters it is patent and in religious though less obvious yet most frequently as certain that these are the springs from which they flow and how necessary it is for us all to know and practice it for licitis perimus omnis we usually perish by the hand of these lawful things 2. Moderation towards persons Having spoken of moderation as it respects our selves for preserving peace within this as all government having peace for its end which appears and is made known to others by our conversation let us now look abroad as we are
spiritual Notion The Tabernacle or Temple was Gods Habitation or dwelling place Psal 76.2 There was the only place of Publick Worship Psal 29.2 No Sacrifice was to be offered in any other place There the Spiritual Worshippers had by faith a sight of God and Communion with God Psal 63.2 Psal 68.24 Towards God in this place they were to make all their Supplications and Prayers where ever or in what Country soever they were 1 Kin. 8.29 30. See Dan. 6.10 Now the Tabernacle and Temple were a Type of the Body or Humanity of Christ as himself explaineth Joh. 2.19 In which the Divine glory of the Godhead dwelt Joh. 1.14 The Word was made flesh and dwelt amongst us or Tabernacled in us as the Greek word signifies and we saw his Glory the Glory as of the only begotten of the Father Therefore what the Tabernacle or Temple was to them under the Law that is Christ Jesus to us under the Gospel And as God manifested to them in the Temple was the proper Object of Worship to them so God manifested to us in Christ is the proper Object of Worship to us 3. The Flesh or Humanity of Christ is the Medium or Mean by which we have access to God in all our Worship This is expressed Heb. 10.19 20. Having boldness to enter into the Holiest where the Divine glory appeared between the Cherubims on the Mercy seat by the bloud of Jesus By a new and living way which he hath consecrated for us through the Vayl which is to say his Flesh By the Flesh of Christ here I do not understand his Natural Flesh bâ—rely considered as such but in that notion as it is to be understood Joh. 6.53 54 55 56. where Christ speaketh of eating his Flesh and drinking his Bloud unto life where Christs Flesh by a Metonymy of the Cause for the Effect signifies the Righteousness Satisfaction Reconciliation Grace Peace Glory Christ procured for us by the obedience he performed to God in that Flesh By the Flesh of Christ in this sence we have access to God in all our Worship Yet is not the consideration of Christs Natural Flesh altogether useless unto this end For whereas we are apt to frame Images and Similitudes of God in our minds the right apprehensions of God dwelling in the Humane Nature of Christ who is the true Image of the Invisible God may be effectual to remove all other Images and likenesses of God out of our minds But then we must be careful that we do not terminate our conceptions of God in the Man-Christ Mr. Byfield Comment on 1 Pet. 2.12 p. 410. or in the Manhood of Christ foâ— then we shall make the Humane Nature of Christ the Image of the Godhead and that would be an Idol But when we have taken up an apprehension of the Humanity of Christ if our conceptions pass through the vayl into the Holiest if we are led thereby to worship that Godhead that dwels in it this is a right Conception and true Worship The Humanity of Christ was to the Godhead as a back of metal to a Christal Glass Look on such a glass in its pure substance and it is transparent put a back of metal to it and it gives a beautiful reflex So if we take up Conceptions of the Godhead in its pure Essence it is transparent If we consider God Infinite Almighty Immense Eternal what is this to the Creature or our comfort If we consider him in his Power Justice Wisdom Holiness Goodness Truth what is this to us Yea all these are against us as we are sinners But if we take up Conceptions of God in all these Attributes as they appear to us in Christ as they are backt with the Humanity of Christ so they make a most comfortable reflex upon us In this glass we behold the glory of the Lord and are changed into the same similitude from glory to glory by the Spirit of the Lord 2 Cor. 3.18 In this Glass we behold that Wisdom by which we are instructed that righteousness by which we are justified that power by which we are preserved that grace by which we are chosen and called that goodness by which we are relieved and supplied that holiness by which we are transformed that glory to which we shall be conformed The Conclusion of all this is That our right apprehensions and due Conceptions of God must spring from the manifestations of God in Jesus Christ How are we To live by Faith on Divine Providence Plal. 62.8 Trust in Him At All Times ye People THese Words are a serious and Pathetick exhortation to a most Important and Spiritual duty In them we observe I. The Duty proposed and enjoyned i. e. (a) A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confisus est Fiduciam posuit Trust Trust in Him Confide in or securely repose your selves upon him for Assistance support direction protection provision Deliverance Compleat Salvation II. The subjects of this Trust Or the persons on whom This Duty is incumbent and from whom it is expected i. e. ye People Wherein we note 1. The Echphonesis that lies couchant in the words which is apt to excite Intention and Affection q. d. O ye People So the Arabick Translator renders the word O Populi 2. The universality of it's Concernment To All People 'T is an Indefinite expression and holds parallel with an Universal ye (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singulare collectivum pro plurali per synthesin Hebraeis usitatissimam Moller People q.d. O All ye People of what Sex age degree condition relation soever Thus the Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar follows them sc Omnis Congregatio populi 3. The Specialty of it's obligation on some People more then others 'T is True All the families of the Earth must Trust in God But there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A more Special Tye thâ—t lies on the Houshold of Faith the Commonwealth of Israel the Assemblies of the Saints those that are the dearly beloved of Gods Soul These are strongly obliged beyond and above all others To Trust in the Lord Their God Thus the Chaldee Paraph. Popule Domus Israel and the Psalmist elsewhere Psal 115.9.11 O Israel Trust in the Lord ye that fear the Lord whether Jew or Gentile trust in the Lord. 3. The grand object of this holy Trust or the person in whom this Trust must be reposed viz. in Him i. e. the Lord Jehovah as appears from v. 7. In (c) Ei i. e. Ei soli Jun. Tremel Him and in Him alone 'T is an exclusive Particle In Him and in Nothing Besides Him 4. The Modification of this Trust or the Circumstance of the Time when and the Duration How Long Thâ—s Trust is to be Exerted 1. Quando when must we Trust At what time Sol. At All Times Omni Horâ Every Hour So the Syr. version As a True friend is To love so a sound Believer is to Trust at (d)
distractio negligens a negligent distraction When a man hath an intention to pray and express his desires to God but he prays carelesly and doth not guard his thoughts so that sometimes he wanders and sometime recovers himself again and then straies again and is in and out off and on with God as a Spaniel roveth up and down and is still crossing the waies sometimes losing the company he goes with and then retiring to them again I cannot say this man prayeth not at all or that God doth not hear him but he will have little comfort in his Prayers yea if he be serious they will minister more matter of grief to him than comfort and therefore he ought to be more earnest and sedulous in resisting this infirmity that he may be assured of audience Otherwise if his heart be not affected with it in time by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost 3. There is distractio voluntaria a voluntary distraction when men mind no more than the task or work wrought and only go round in a track of accustomed duties without considering with what heart they perform them this is such a vanity of mind as turneth the whole prayer into sin Secondly The causes of this roving and impertinent intrusion of vain thoughts 1. Sathan is one cause who doth Maxime insidiari orationibus as Cassian speaketh lye in wait to hinder the Prayers of the Saints when ever we minister before the Lord he is at our right hand ready to resist us Zech. 3.1 And therefore the Apostle James when he biddeth us draw nigh to God biddeth us also to resist the devil Jam. 4.7 8. Implying thereby That there is no drawing nigh to God without resisting Sathan When a Tale is told and you are going about the Affairs of the World he doth not trouble you for these things do not trouble him or do any prejudice to his Kingdom But when you are going to God and that in a warm lively affectionate manner he will be sure to disturbe you seeking to abate the edge of your affections or divert your minds Formal Prayers patterd over do him no harm but when you seriously set your selves to call upon God he saith within himself This man will pray for Gods Glory and then I am at a losse for the coming of Christs Kingdom and then mine goeth to wrack That Gods Will may be done upon earth as it is in heaven and that minds me of my old fall and my business is to cross the Will of God he will pray for dayly bread and that strengtheneth dependance for Pardon and Comfort and then I lose ground for the devils are the * Eph. 6 12. Rulers of the darkness of this World He will pray to be kept from sin and temptation and that is against me Thus Sathan is afraid of the Prayers of the Saints he is concerned in every request you make to God and therefore he will hinder or cheat you of your Prayers if you will needs be praying he will carry away your heâ—rts Now much he can do if you be not watchful he can present Objects to the senses which stirs up thoughts yea pursue his temptations and cast in one fiery dart after another therefore we had need-stand upon our guard 2. The natural levity of our spirits man is a restless creature we have much a doe to stay our hearts for any space of time in one state much more in holy things from which we are naturally averse Rom. 7.21 When I would do good evil is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh consider this natural feebleness of mind whereby we are unable to keep long to any Imployment but are light fethery tossed up and down like a dryed leaf before the wind or as an empty Vessel upon the waves 't is so with us in most businesses especially in those which are Sacred the Apostle biddeth us pray without ceasing and we cannot do it whilest we pray he is a stranger to God and his own heart who finds it not daily this is an incurable vanity though we often repent of yet 't is not amended a misery that God would leave upon our natures to humble us while we are in the World and that we may long for Heaven the Angels and blessed Spirits there are not troubled with those things in Heaven there is no complaining of wandring thoughts there God is all in all they that are there have but one Object to fill their understandings one Object to give contentment to their desires their hearts cleave to God inseparably by a perfect love but here we are cumbred with much serving and much work begets a multitude of thoughts in us Psal 94.11 The Lord knows the thoughts of men that they are but vanity When we have summed up all the traverses reasonings and discourses of the mind we may write at the bottom this as the total sum here is nothing but vanity 3. Another cause is practical Atheism we have little sense of things that are unseen and lye within the vail in the World of spirits things that are seen have a great force upon us offer it now to the Governour saith the Prophet Mal. 1.8 God is a far off both from our sight and apprehension senses bind attention if you speak to a man your thoughts are setled and you think of nothing else but in speaking to God you have not like attention because you see him not Exod. 32.1 Make us gods to go before us Aye that we would have a visible God whom we may see and hear but the true God being a Spirit and an invisible Power all the service that we do him is a task performed more out of custome than affection in a slight perfunctory way 4. Strong and unmortified lusts which being rooted in us and having the Soul at most command will trouble us and distract us when we go about any duty each man hath a mind and can spend it unweariedly as he is inclined either to Covetousness Ambition or Sensuality for where the treasure is there will the heart be Matth. 6.20 set but the Covetous man about the World the Voluptuous man about his pleasures and the ambitious man about his honours and preferments and will they suffer their thoughts to be taken off surely no but set either of these about holy things and presently these lusts will be interposing Ezek. 33.31 their heart goeth after their Covetousness the sins to which a man is most addicted will ingross the thoughts so that this is one sign by which a man may know his reigning sin that which interrupts him most in holy duties for when all other lusts are kept out Sathan will be sure to set the darling sin a work to plead for him if a man be addicted to the World so will his musings be if to mirth and good chear and vain sports his thoughts will be taken up
disturbeth the Court more than they that make the noise So disputing with our distractions increaseth them they are better avoided by a severe contempt 6. Bring with you to every holy Service strong spiritual affections our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set it is the unwilling Servant that is loath to stay long at his work but is soon gone could we bring our selves more delightfully to converse with God our hearts would hold our minds close and we would not straggle so often as we do therefore see you do this or you do nothing I was glad saith David when they said unto me come let us go into the House of the Lord Psal 122.1 Were we of this frame of spirit many directions would not need Now what should hinder us from being thus affected Are not the Ordinances of God the special means of our communion with him And the throne of grace the very porch of heaven Can we be better than in Gods Company pleading with him for our souls good and waiting for his blessing Therefore let us be glad and rejoyce in his presence and you will not easily find such out-strayings of mind and thought 7. Remember the weight and consequence of the duties of Religion that is a cure for slightness you are dealing with God in a Case of life and death and will you not be serious With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned either for the life of another or the inheritance or goods of another * Si cum sublimi homine non dicam pro vita salute nostra sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus corporis aciem defigentes de nutu ejus trepida expectatione pendemus non mediocriter sormidantes ne quid sorte ineptum incongruum verbum misericordiam audientis avertat quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus c. Cassian Col. 23. c 7 and wilt not thou plead earnestly with God when thy soul is in danger when it is a Case of Eternal life and death as all matters that pass between God and us are Certainly if we did consider the weight of the business the heart would be freed from this garish wantonness if Christ had taken thee aside into the Garden as he took Peter James and John and thou hadst seen him praying and trembling under his Agonies thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls though thou hast never so much assurance of the issue for so Christ had the frequent return of Christian duties maketh us to forget the consequence of them In hearing the Word be serious it is your life Deut. 32.46 Hearken unto the words of the Law for this is not a vain thing because it is your life thy everlasting estate is upon tryal and the things that are spoken concern your souls every act of communion with God every participation of his grace hath an influence upon Eternity say therefore as Nehemiah in another case Nehem. 6.3 I am doing a great work I cannot come down Can you have a heart to mind other things when you are about so great a work as the saving of your souls 8. Let every experimental wandring make you more humble and careful If men did lay their wandrings to heart and retract them even every glance with a sigh the mind would not so boldly so constantly digress and step aside all actions displeasing are not done so readily therefore it is good to bewail these distractions do not count them as light things * Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia atque a peccato paene aliena videntur scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissimâ— est Cassian Col. 23. cap 7. Cassianus speaking of these wandring thoughts saith The most that come to worship being involved in greater sins scarce count distraction of thoughts an evil and so the mischief is encreased upon them It is a sad thing to be given up to a vain mind and such a frothy spirit as cannot be serious therefore if we do soundly humble our selves for these offences and they did once become our burden they would not be our practice * Hooker on Acts 2 37. One saith that Huntsmen observe of young dogs that if a fresh game come in view they leave their old sent but if soundly beaten off from it they kindly take to their first pursuit the application is easie did we rate our hearts for this vanity and pray against the sins of our prayers with deep remorse this evill would not be so familiar with us 9. A constant heavenliness and holiness of heart if men were as they should be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 In all manner of conversation In solemn duties good and proper thoughts would be more natural and kindly to us they that live in a constant communion with God do not find it such a tedious business to converse with him if they have any excursion of thoughts it is in their daily work and the offices of the common life which they are ever seasoning with some gracious meditations and short ejaculations When they are in duty they are where they would be constant gravity and seriousness is a great help to them Men allow themselves a lawless liberty in their ordinary conversations and then in Prayer they know not how to gather up their hearts such as men are out of prayer such they will be in prayer We cannot expect that pangs of devotion should come upon us all of a sudden and that when we come reaking from the world we should presently leap into a heavenly frame 10. The next remedy is frequent solemn meditation If the understanding were oftner taken up with the things of God and our thoughts were kept in more frequent exercise they would the better come to hand There is a double advantage comes to us by meditation 1. The soul gets more abundance of heart-warming knowledge and therefore will not be so barren and dry which certainly is a cause of wandring Psal 45.1 My heart inditeth a good matter and then my tongue is as the pen of a ready Writer A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections There is a good treasure within him Mat. 12.35 out of which he may spend freely * Gobbet of Prayer one expresseth it thus He thâ—t hath store of gold and silver in his pocket and but a few Brass farthings will more readily upon every draught come out with gold and silver than brass farthings So he that hath stocked his heart with holy thoughts will not find carnal musings so
1.21 23. When they knew God they glorified him not as God What follows upon this sloâ—h in not glorifying God as he ought to be glorified vers 23. They charged the glory of the incorruptible God into an image like to corruptible man and to birds Gâ—avissimum peccatum Aqui 2ª 2 ae quaest 94. act 3. Priâ—cipa ecrimen summus hujus saeculi reatus Tert. Omnis qui ad paradisum redire desiderat oportet transire per ignem aquam Aug. in serm ad Lipp and fourfooted beasts and creeping things Sloth is the high-way to Superstition and idlenesse the road-way to Idolatry 1. Cor. 10.7 neither be you idolaters as were some of them as it is written the people sate down to eate and drink and rose up to play by which is implied their idlenesse was the cause of their idolatry When Demas grew lazy and slothful in his Ministry he turned Priest in an Idols Temple where he had lesse work and more wages 2 Tim. 4.10 consider idolatry and superstition are God-provoking Land-destroying Soul-damning sins no wonder John should conclude his Epistle with keep your selves from Idols 1 Joh. 5.21 III. Consider how impossible it is that creeping Snails in Gods way should ever get to their journies end fair and softly goes far but never so far as Heaven Matth. 11.12 The Kingdom of heaven suffereth violence and the violent take it by force * Brugens Non dormientibus provenit regnum caelorum nec otio desidia torpentibus beatitudo aeternitatis in geritur Prosp. de vit contempl Qui stadium currit eniti debet contendere quaÌ„ maxime possit ut vincat Tul. 3. off Petent cum ardore Humanum quiddam dicoâ— Eras Sicut non qualitatis sed aequalitatis Cyprian was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from storming Cities and Castles they storm Heaven hang their Petarhs of Praiers on heaven gates and blow them open that get Heaven by a conquest storming is not work either for the fearful or the slothful 1 Cor. 9.24 So run that you may obtain not creep but run not run but so run not indifferently but industriously as the racers in the Istmian Games to which the Apostle here alludes who did stretch and strein their legs and limbs that they might gain the prize Luke 13.24 strive to enter in at the strait gate Heaven hath a very strait gate we must crowd yea crush our selves if ever we get in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 play the Champions to a very agony for many I say unto you will seek to enter in and shall not be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall seek with industry and indeavour IV. Consider how equitable it is that you should be as active in the way of God as you were once in the way of sin and Sathan Rom. 6.19 I speak after the manner of men i. e. I speak Reason as well as Religion as you have yielded your members servants unto uncleanness and to iniquity unto iniquity As not of quality but equality even so now yield your members servants to righteousnesse unto holinesse even so in the same manner and the same measure this very consideration wrought effectually upon Paul himself who as he had formerly sinned more than all so afterwards he laboured more than all the time he could not recover by recalling he does recover by redeeming What a peircing and prevailing spur would this be to a dull and sluggish soul Ah soul what a shame what a sin is this to be a slow sâ—aâ—l in the way of â—od that have been a swift Dromedary in the way of sin V. Consider hoâ— you contradict your own Prayers your very Pater Noster wherein you desire Gods will should be so done by you on earth Angelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse putat Plutarch as it is done by the Angels in Heaven now those winged Mercuries and messengers of Heaven do speedily and spritâ—fully execute the Commandments of God Psal 103.20 Blesse the Lord ye his Angels which excel in strength that do his Commandments hearkning to the voice of his word These heavenly Puâ—sevants stand listning to know their Princes royal pleasure and then they go to execute it 1. With all celerity and speed they are said to have wings Isa 6.2 which are the Emblems of velocity v. 6. the Seraphim came flying to Isaiah with a coal from the Altar Gabriel is sent post from Heaven Dan. 9.21 being câ—used to sly swiftly extraordinary hast that he seemed weary and tired the Angels flying upon Gods embasie is alwaies very swift the Schoolmen make a doubt whether they do ab extremo ad extremum transire yet it seems they can mend their pace in their flight from Heaven to Earth and so back again which is as those wise Astronomers Clavius in Sphaeram who have been there to measure it backward and forward above one hundred sixty millions of miles 2. With ardency and intensenesse they are called Seraphs Isa 6.2 Igniti fiery yea a flame of fire Heb. 1.7 Elijahs charet and horses of fire were Angels appearing in those forms 2 Kings 2.11 of all the Elements fire is the most intense and active the mouth of fire devours and destroys all that comes before it many of the Heathens did worship fire for their god because it devoured all their other gods these fiery Hosts of God are very devouring one of them in one night destroyed a hundred fourscore and five thousand Assyrians 2 Kings 19.35 3. With alacrity and cheerfulnesse it is a great part of their joy in Heaven that they do Gods service with joy as soon as ever they were created they rejoyced that they should be employed in such honourable service Job 38.7 When the morning Stars sang together and all the sons of God shouted for joy how cheerfully did the Angels bring tidings of Christs birth to the World as appears by their praising God to the highest of their power Luke 2.14 Glory be to God in the highest c. surely if you consider Angels worship and doing Gods will it will make you leave off your sloth or your service either cause you to pray better or not to pray at all VI. Consider you lose the very soul and life of your duty if you do not perform it as for your life and soul You come to seek and see the face of God in the glasse of ordinances Psal 27.8 Lambunt petram mel non sugunt Cyp. de Caen. dom to have communion with him to fetch comfort from him to get some kisses of him Cant. 1.3 to mortifie some lust to increase some grace to strengthen your assurance to testifie your duty to expresse your affection c. now spiritual sloth hinders you of all this dull and drowsie eyes cannot see God heavy and slothful hearts cannot receive those benefits and blessings from God Torpor non sinit Deum esse beneficum Sloth
blessings before they can be refreshing Ioh 10.28 Ioh. 14.3 Col. 2.7 Ioh. 15.1 5. Eph. 1.22 23. and this alone from Christ I give unto them eternall life and they shall never perish I go to prepare a place for you I will come again and receive you unto my self that where I am ye may be there also And what is cleerly asserted in these Scriptures is strongly intimated in those emblems by which Christ is described What the root is to the Tree the Vine to the branches the head to the body all this is Christ to believers viz. not only a treasury of all good but a fountain continually streaming down all kind of spirituall blessings into their souls and though faith be both the eye that discerns and the hand that receives all from Christs fullnesse yet 't is he that by his Spirit works this grace in us Faith is our act Gal. 5.22 Ephes 2 8. Phil. 1.29 but it is his gift 't is we that beleeve but 't is Christ enables us to beleeve so that both in purchasing and applying salvation Christ is All. 3. What advantage is it to beleevers to have their All in Christ 1. Because our salvation could have been in no hand so safe so sure as in the hand of Christ had it been in our hand by any inhaerent righteousnesse Psal 89.19 Isa 63.1 Heb. 4.15 Heb. 7.25 our sad experience we have had of our own unfaithfullnesse in sinning away that happinesse wherein we were created may cause us for ever to be jealous of our selves but to have it in the hand of him who is mighty to save even to the utmost who is so faithfull that in all our distresses he is touched with our infirmities we cannot be so sensible of our own miseries but Christ is much more Acts 4.12 and hence it is that as we have no other Saviour besides him so is it impossible we should have any like unto him 2. Because our salvation could have been in no way so comfortable because as God hath the glory of every attribute so have Christians the comfort of every attribute in this way of salvation for as God hath the glory of his Justice from them in their Head and surety to whom in this way he shews mercy mercy and truth are met together Psalm 85.10 righteousnesse and peace have kissed each other Justice it self that dreadfull attribute to guilty creatures is in this way of salvation so far from being their enemy that it becomes their friend and speaks nothing but what is to their encouragement And hence it is that sincere believers have from the very justice of God answered all manner of discouragements arising from their sins Who is he that condemneth it is Christ that died Rom. 8.34 i. e. since God hath already received satisfaction from Christ he cannot in justice require it from the members of Christ Rom. 3.26 Prov. 28.13 With 1 Ioh. 1.9 but is just in the justifying him that believeth in Jesus and if we confesse and forsâ—ke our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Thus hath the justice of God been their great support in the time of their outward dangers also Psal 89.14 Justice and judgement are the habitation of his Throne In a word this way of salvation which was the contrivance of infinite wisdome and is in it self so mysterious that the Angels delight to look into it does so fully correspond with the condition of poor weak sinfull mutable creatures that it layes a double obligation of praise upon us that salvation is possible and that the way of salvation is so compleat and full The Doctrinall part of this Observation being thus cleared one word by way of Application Vse 1. If Christ be All then is there no ground of despondency either from your own defectivenesse or the defectivenesse of all creature helps Your duties are defective Phil. 3.9 your endeavours defective your very righteousnesse unsafe to confide in But though you have nothing in your selves yet if you have an interest in Christ you need nothing more because in Christ you have All. 1. You have the summe of All. Though you have not estates friends worldly comforts yet in Christ you have what does more than make up the want of all these We may be as impatiently desirous of this and that earthly comfort as Rachel was of children Gen. 30.1 1 Sam. 1.8 whom we find quarrelling with Jacob Give me children or else I die But what Elkanah said to Hannah in the like condition Am I not better unto thee than teâ— sons the same may we say much more to persons interested in Christ Is not Christ better to you than all The absence of the Cistern may well be dispensed with by him who lives at the fountain and the light of a Candle by him who enjoyes the Sun All those seeming contradictions which so frequently occurre in Scripture can no other wayes be reconciled but by the acknowledgement of this E. gr A father of the fatherlâ—sse Psal 68.5 Iam. 2.5 2 Cor. 6.10 How can they be fatherlesse who have a father Thus we read of them who were rich in the midst of poverty who having nothing possâ—ssed All things joyfull in the midâ—t of sorrows i. e. though they had not these comforts yet they had an interest in him who is infinitely more and better than all those comforts Nay as to inhaerent righteousnesse though you cannot attain a perfection yet in Christ is perfection He is All. 2. You have in him the pledge of All according to the Apostles argumentation Rom. 8.32 How shall be not with him also freely give us All things The Inference is strong Had there been any one mercy that God had thought too great too much for worthlesse creatures it would certainly have been this but since God hath not stuck at giving his Son This instance of Gods bounty is so high that it removes all grounds of questioning his bounty in any thing else The Apostle from this mercy might very well infer a certain subsequence of all other mercies that might be profitable or beneficiall no ground of despondency therefore unto such as are interested in Christ Vse 2. What cause have we to be thankfull for Christ We have cause to be thankfull for the meanest of mercies Gen. 32.10 inasmuch as we are lesse than the least of all much more for this which is the highest of mercies The mercies of our Creation preservation c. though never so many and great are little in comparison of this 'T is mentioned as an astonishing act of love that God should so love the world as to give his only son c. Joh. 3.16 so beyond all comparison so beyond all expression If God hath given you his Son 't is more than if he had given you a whole world Ephes 1.3 because it is in him that God
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
pains a sloathfull soul loseth all the advantages he gets by following the Ordinances for want of care and industry to retain and improve what he hath gotten 6. Comply with the Spirit of God These influences both as to the rise and continuance of them are from him When you comply not with him you grieve the Spirit and provoke him to withdraw and when he withdraws these influences will be discontinued If you detain the truth in unrighteousness if you confine it to your mindes so as the power thereof descends not upon your hearts and affections comes not forth in your lives and actions you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprison the truth and that is a great affront to the Spirit of Truth If when the Spirit of God calls you to take up the Cross to leave all to follow Christ contentedly and cheerfully in a low reproached afflicted condition or if when he calls you up to a higher degree of self-denial mortification and holiness you hang back or turn aside and refuse to follow his conduct this grieves the Spirit of holiness If you decline his institutions for other devices shrink back from the work you are engaged to when it grows hazardous strain your consciences to secure your outward enjoyments will not be influenced by him further than is consistent with your ease credit safety and worldly interest you dishonour the Spirit of wisdome This provokes the blessed Spirit to withdraw and when the fire is gone the heat will not long continue If you refuse to continue under the influences of the Spirit in some things its righteous with him not to continue them upon you in others If you fear the displeasure of man more than the grieving of him if you lean more to the hopes of this life than his supports and consult with flesh and blood instead of being directed by the wisdome which is from above it will be no wonder if he give you over to your own conduct and intermitting his own leave you under the influences of your carnall fears and worldly hopes 7. Be frequent in the use of Ordinances good impressions do most usually wear off in the intervals of holy duties and the longer these are the more danger there is therefore make these interims as short as may be by quick returns to the Ordinances It is observed that places under the line are not so hot as some climates at a further distance from it this reason is given for it those under the equinoctial though they have the Sun more vertical and the beams falling perpendicularly cause a more intense heat yet the nights being of equal length with the dayes the coolness of those long nights doth more allay the heat than where the nights are shorter Long intermissions of holy duties are like long nights you may finde them by experience to be great coolers if you live under more powerfull Ordinances than some others yet if they be more frequent and diligent in the use of what they have they are like to have more spiritual warmth than you and that with less allay and intermission Besides when the advantage you have got by one Ordinance is declining and wearing off the use of the same or of some other may revive and recover it if you take it speedily before it be too far gone Further a slieght impression such as is not like to last long may be re inforced for a longer continuance if you lay your selves quickly under the instrument that first made it When Elijah had once tasted of the provision the Lord made for him in the Wilderness he laid him down saith the Text as having enough but the Angel calls him to it again for saith he The journey is too great for thee 1 King 19.6 7. Hereupon he arose once more and did eat and drink and went in the strength of that meat forty dayes and forty nights vers 8. Once tasting will not serve your turn a little will not be enough so long a journey as yours is will spend much nothing but a frequent an often repeated use of the Ordinances will furnish you with such strength as will last you many dayes 8. Finally Look up to God for the continuance of this influence pray and pray in faith Seek him and depend on him for it He will be found of those that seek him Matth. 7.7 You have his promise for it and dependance on him obliegeth him too the expectation of the poor shall not perish Psal 9.18 it is not for his honour to fail those whom he hath incouraged to rely on him an ingenuous man will not do it much lesse the faithfull God This course David tâ—kes in the Text he prayes and encourageth his faith while he is praying by that interest which the faithfull have in the Lord by virtue of the Covenant O Lord God of Abraham Isaac and Israel our Fathers keep this for ever yea the Lord himself leads us to this Deut. 5.24 27 29. the people were much affected in that they had heard the Lords voice vers 24. this brought them up to a noble resolution vers 27. Speak thou unto us all that the Lord our God shall speak unto them and we will hear it and do it Hereupon the Lord thus expresseth himself vers 29. O that there were such a heart in them that they would fear me and keep my Commandements alwayes c. What greater incouragement can we have to desire this of God than that he expresseth himself desirous we should have it Faith is the main strength of prayer and the great supports of faith are these two that he is able and that he is willing These are to faith like the two pillars of the Temple 1 Kings 7.21 and the names of them there expressed are very apposite He set up the right pillar and called the name thereof Jachin i. e. he will establish he is willing and he set up the last pillar and called the name thereof Boaz i. e. in him is strength he is able Now faith hath both these pillars to support it in this businesse that the Lord is able to continue his influences you will not question I hope He is able to do exceeding abundantly above all we ask or think according to the power which worketh in us Ephes 3.20 and that he is willing he puts it out of question when he useth such an expression as amongst men signifies a passionate desire O that there were such a heart in them c. now saith the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that which one is both able and willing to do shall be done Both reason and faith see ground enough to conclude this Pray then and pray believing for as the Lord is able to do it so it is according to his will and whatsoever you ask according to his will believing it shall be done Matth. 21.22 Thus much for what you are to practice there are some things to be avoided if you
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