towards the poor and necessitous ingenuity towards the ignorant and unskilful moderation towards all men 7. Where you have any doubt about the equity of your dealings chuse the safest part and that which will certainly bring you peace For not only a good conscience but a quiet conscience is to bee valued above gain Therefore in matters of duty do the most in matters of priviledge and divisions of right and proportions of gain where there is any doubt chuse the least for this is alwaies safe Thus I have layed down the Rule and explain'd it and have given as particular directions as I could safely adventure to do I must now leave it to every man to apply it more particularly to himself and to deal faithfully with his own conscience in the use of it Circumstances which vary Cases are infinite therefore when all is done much must bee left to the Equity and Chancery of our own breasts I have not told you how much in the Pound you may gain and no more nor can I A man may make a greater gain at one time than another of the same thing hee may take those advantages which the change of things and the providence of God gives him using them moderately A man may take more of some persons than of others provided a man use all men righteously hee may use some favorably But I have on purpose forborn to descend to too many particularities among other reasons for the sake of Sir Thomas Mores observation concerning the Casuists of his time who hee saith by their too particular resolutions of Cases did not teach men non peccare not to sin but did shew them quà m prope ad peccatum liceat accedere sine peccato how near men might come to sin and yet not sin The Uses I shall make of all this are these two 1. Use Let us not revenge our selves The rule is not wee should do to others as they do to us but as wee would have them to do to us as if it were on purpose to prevent revenge Saint Luke forbids revenge from this rule Luke 6.31 32. For if you love them that love you c. But love your enemies Revenge is the greatest offence against this rule for hee that revengeth an injury hath received one hee that hath received one knows best what that is which hee would not have another to do to him the nature of evil and injury is better known to the patient than to the agent men know better what they suffer than what they do hee that is injur'd feels it and knows how greivous it is and will hee do that to another 2. Use Let mee press this rule upon you Live by it in all your carriage and dealings with men let it bee present to you Aske your selves upon every occasion would I that another should deal thus with mee and carry himself thus towards mee But I shall press this chiefly as to justice and righteousness in our Commerce It is said that Severus the Emperour caused this Rule to bee written upon his palace Lampridius and in all publick places let it bee writ upon our houses and shops and exchanges This exhortation is not altogether improper for this Auditory you that frequent these exercises seem to have a good sense of that part of Religion which is contain'd in the first Table do not by your violations of the second marre your obedience to the first do not prove your selves Hypocrites in the first Table by being wicked in the second give not the World just cause to say that you are ungodly because they finde you to bee unrighteous but manifest your love to God whom you have not seen by your love to your Brother whom you have seen and if any man wrong his Brother hee cannot love him Do not reject or despise this exhortaton under the contemptuous Name of Morality Our Saviour tells us this is a cheif part of that which hath ever been accounted Religion in the World It is the Law and the Prophets and hee by injoyning it hath adopted it into Christianity and made it Gospel Wee should have an especial love to this precept not only as it is the dictate of nature and the Law of Moses not only as it is a Jewish and Gentile principle but as it is of the household of Faith When the young man told Christ that hee had kept the Commandements from his youth it is said Jesus loved him Mark 10.20 21 where-ever wee have learned to despise morality Jesus loved it when I read the Heathen writers especially Tully and Seneca and take notice what precepts of morality and Lawes of kindness are every where in their writings I am ready to fall in love with them How should it make our blood to rise in many of our faces who are Christians to heare with what strictness Tully determines Cases of conscience Offic. Lib. 3. and how generously hee speaks of equity and justice towards all men Societatis arctissimum vinculum est magis arbitrari esse contra naturam hominem homini detrahere sui commodi causâ quà m omnia incommoda subire This is the strongest bond of society to account it to bee more against nature for any man to wrong another for his own advantage than to undergoe the greatest inconveniences And again Non enâ—m mihi est vita mei utilior quam animi talis effectu neminem ut violem commodi mei gratiâ Nor is my life more dear and profitable to mee than such a temper and disposition of minde as that I would not wrong any man for my own advantage Again Tollendum est in rebus contrahendis omne mendacium No kinde of lying must bee used in bargaining And to mention no more Nec ut emat melius nec ut vendat quicquam simulabit aut dissimulabit vir bonus A good man will not counterfeit or conceal any thing that hee may buy the cheaper or sell the dearer And yet further to check our proneness to despise moral Righteousness I cannot but mention an excellent passage to this purpose which I have met with in a learned man of our own Nation Two things saith hee make up a Christian a true faith and an honest conversation Mr. â—ales and though the former usually gives us the Title the latter is the surer for true profession without an honest conversation not only saves not but increaseth our weight of punishment but a good life without true profession though it brings us not to Heaven yet it lessens the measure of our Judgement so that a moral man so call'd is a Christian by the surer side And afterwards I confess saith hee I have not yet made that proficiency in the schooles of our age as that I could see why the second Table and the Acts of it are not as properly the parts of Religion and Christianity as the Acts and observations of the first if I mistake then it is St. James
so great God will not hear my prayers and heal my child for if indeed that were the reason of thy fearing that God will not hear thee thou wouldst rather feâ—r it as to thine other child since his death would be more afflictive Now the Saints have more reason to strengthen their Faith in the Omnipotence of God in Prayer than wicked men for because the things worldly men desire need not Omnipotence to do A creature may do what they desire except God will withdraw his common Providence for one that is worth an hundred thousand pounds can make a poor man rich and some Medicines in an ordinary way of Providence have vertue to cure many Diseases But the things the people of God desire cannot be done but by Omnipotence Eph. 1.19 IV. We must act our Faith upon his Goodnesse and Bounty for we must not only have high thoughts of Gods other Excellencies but of his Goodness also of his abundant willingness to do us good and loathness to afflict us for surely he never afflicts us but in case of necessity 1 Pet. 1. If need be you are in many tribulations When he afflicts us he only gives us necessaries but when he bestows mercies he gives us not only for our necessity but richly to enjoy When we go to a Covetous man for mony he parts with every penny as with a drop of bloud for us to think God parts so with his Mercies that he is hard to be intreated and that he is an hard Master either for work or wages are thoughts utterly unworthy and shamefully dishonourable to the Goodnesse of God If thy child whose finger if it should but ake thine heart akes should think thou grudgest him every bit of meat he eats thou wouldst think him a wretched child unworthy of thy tender affections and must it not be farre worse in thee to have such thoughts of God since tam pius nemo tam pater nemo Was it so great a grief to Peter to have Christ question his love John 21.17 though he had given but sad testimony of his Love but lately and can it choose but much offend God for thee to question Gods Love to thee nay his Goodness in it self when God hath given thee no cause of either Mal. 2.1 We should go to God with as much confidence of his Love and readiness to do us good as the child doth to the tenderest Parent as we do to the dearest friend we have in the whole world and much more abundantly If we do not believe that the goodness of God is as much above the goodness and love of our dearest friend as we account his Wisdom and Power above our friends we have unworthy thoughts of that Attribute which God hath most abundantly manifested and would have most glorified and the love our friend bears us is but a drop from and of that Ocean that is in God Doubtless God loves his enemies more then we love our friends he loves us more if we love him then we love our selves or him Surely God loves the weakest Saint on earth more than the highest Angel in heaven loves him for when God saith that he So loved the world it was such a Sic there was no Sicut for it it might not be said as the Angels loved God Ah we deal unworthily with God in having base low thoughts of his goodness he hath little deserved it at our hands he that hath done such wonders and miracles of Mercies for us and hath promised to do more Say that every mercy is too great for thee to receive but say not that any is too great for God to give Surely surely God is more willing to give than we are to receive mercies But you will say If God be so willing to bestow mercies why doth he not bestow them without prayers and such importunity I Answer God doth not thus because he is not willing but because we are not fit for Mercies for God waits to be gracious The tender Mother had rather give her child Cordials than bitter Pils but her child is sick By our Prayers we make not God more willing but we become more prepared for Mercies for our Prayers exercise and so strengthen grace and strong grace weakens and mortifies corruption and then we are fit for mercies God only stayes while he may blesse us indeed as Jabez phraseth it One that is in a Boat and pulls a Rope whos 's other end is tied to a Rock pulls not the Rock to the Boat but the Boat to the Rock so our Importunities move not God but us But you will say when we pray for others this reason holds not for their graces are not encreased by our praying for their deliverances from misery or danger or the Church from persecution I Answer It is true but our Prayers add to our reward for God is in goodnesse as Sathan is in badnesse and much more abundantly whereas whâ—n Sathan hath a Commission and intends to do some mischiefe he as oft as he can engageth Witches to put him upon doing that which he intends to do howsoeveâ— that he may involve them in the guilt as if they themselves or that he had not done it if they had not put him upon it So God that the Saints may have the reward of the good he doth to others as if they themselves had done it or as if God would not have done it wiâ—hout their Prayers puts them upon praying for those Mercies for others which he will do howsoever Esay 59.16 III. The Third Object of Faith are the Promises and there are three kinds some to Prayer some of Prayer some to the Person praying We are to act our Faith upon all but for brevity sake for I am forced to Contract I shall answer but one Objection The poor Soul will say I do not believe I have any Interest in the promises therefore I cannot pray in Faith I Answer To obtain the Mercies included in a promise it is not requried that we should believe our Interest in it but the truth not that God will perform to us but to those to whom it belongs though you do not believe it belongs to you for the promises made to Graces are made to them that have them not to them that believe as for example the promises made to Faith are made to them that have Faith though they believe not that they do believe and that poor Souls doubt that God will never make good any promise to them proceeds not from any doubt of Gods veracity or faithfulnesse but of their own unworthinesse and non-interest in them IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ in whom all the Promises are yea and Amen who hath reconciled the Person and Attributes of God and concerning Christ we are to believe I. The great love God bears to Christ which is doubtlesse greater then to the whole Creation for to which of the
that it may be a sin to go against it but it can never so bind as it may be a virtue to follow it To follow an erring d Robins Obs c. 47. p. 246. Conscience is for the blind sinner to follow his blind Conscience till both fall into the ditch The violation of Conscience is alwayes evil and the following of an erring Conscience is evil but there 's a middle way that 's safe and good viz. the informing of Conscience better by Gods Word and following of it accordingly The Causes Causes of an erring Conscience besides Originall sin the effect whereof is blindness in the Understanding And the just judgement of God upon persons for not entertaining obeying and loving the truth as it is in Jesus besides these the causes are reducible to these Three Heads e Bresser l. 5. c. 23. p 556. Spaâ—sim 1. Negligence of learning the will of God f Discendi negligent a orta ex pigiritia Iâ—idem §. 2. 7. through slothfulness and love of ease and low esteem of the wayes of God I need name but one Scripture for both proof and illustration of this particular Eccles 4.5 6 The fool foldeth his hands together and eateth his own flesh Better is a handfull with quietness then both the hands full with travell and vexation of Spirit q d. He is a fool that puts himself into a posture of idleness g English An. that compoleth himself to do nothing that thinks it better to be without good things than be at some trouble in getting them h Pemble in loc 2. Pride whereby a man is ashamed to consult others and to be taught by them i Pudeat ignorantem alios consuleâ—e ab iis doceri Bâ—es ibid. Those that are sincerely consciencious are not free from a kind of proud modesty in being shie of making inquiry into practical cases there 's something of pride in their bashfulnesse to discover their ignorance in asking of questions for Conscience sake But those that are ungodly arrogate so much to their own judgment that to speak their own boasting they know as much as any man can teach them But as wise as they are a wiser then they calls them k Prov. 28.26 Qui suo fidit animo stultus est Merc. in loc fooles and their folly misleads them 3. Passion or inordinate affection l Bref ibid. c. about that whereof we are ignorant This warpeth our consideration for he that seeks truâ—h with a byas will run counter when he comes near it and not find it though he come within kenning of it m Arch Bishop Lawd Ep. Ded. before the relation of the conference You may gather the remedies from the opposites to these three causes of errour 1. Be industriously diligent to know your duty 2. Cure Be humbly willing to receive instruction And 3. Let not your affections out run your judgment But ther 's one rule I shall commend which if you will conscientiously improve you shall never be much hurt by an erring Conscience and I dare appeal to your own Consciences that 't is your indispensable duty you must use it and 't is so plain and easie you may use it Do what you know and God will teach you what to do Do what you know to be your present duty and God will acquaint you with your future duty as it comes to be present Make it your business to avoid know omissions and God will keep you from feared commissions This Rule is of great moment and therefore I will charge it upon you by express Scripture Psalm 25. v. 4. Shew me thy wayes O Lord i. e. those wayes wherein I cannot erre n Mandata tua ostende quae me non permittant errare c. Remigius in loc Teach me thy paths i. e. that narrow path which is too commonly unknown o Semita dicta quasi semi via quia angusto calle ditigitur nec vulgo nota est sed occulto itinere ambula tuâ— Bruno in loc B P. T. 11. p. 96. those commands that are most strict and difficult V. 5. Lead me in thy truth and teach me i. e. teach me evidently that I may not be deceived so teach me that I may not only know thy will but do it p Remig. ubi sup Here 's his prayer but what grounds hath he to expect audience For thou art the God of my salvation q. d. thou Lord wilt save me and therefore do not refuse to teach me On thee do I wait all the day i. e. the whole day and every day q Arnobius in loc other arguments are couched in the following verses but what answer v. 9. The meek will he guide in judgement the meek will he teach his way i. e. those that submit their neck to his yoke those that are not conceited that they can guide themselves better then he can guide them he will teach them his ways r Non eos qui pracurrere volunt quasi seipsos melius regere possint sed eos qui non eri gunt cervicem neque reculeitrant Aug. in loc in necessary great and weighty matters they shall not err Å¿ Ejusmodi error nunquâ—m accidit vel certe non permanet de rebus necessariis magnis gravibus Bergius prax Cathol p. 247. Again Prov. 2. v. 3. If thou seekest after knowledge and liftest up thy voice for understanding v 4. If thou seekest her as silver and searchest for her as for â—id treasures v. 5. Then shalt thou understand the fear of the Lord and find the knowledge of God v. 6. For the Lord giveth wisdom out of his mouth cometh knowledge and understanding v. 7. He layeth up sound wisdom for the righteous he is a buckler to them that walk uprightly v. 8. He keepeth the paths of Judgment and preserveth the way of his Saints v. 9. Then shalt thou understand Righteousness and Judgment and Equity and every good path q d. Be but as diligent to get knowlege as a covetous man is to get money t Cartw. in loc and God will certainly give you such knowledge of his wayes as shall preserve you from errour u Dominus clypeus erit iis qui perfectâ—m omnibus suis numeris constantem contemplationis rationem in hisce reconditis divinisque rebus amplecti sint quo ab erroribus tuti serventur c. Levi Ghersom in loc and will teach you how to behave your selves both towards God and Man w Eng. Annor One Scripture more that in the evidence of three vitnesses this rule may be established Joh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self q.d. Hinder not your selves from learning truth through fear of erour y Quà m perperam stultè hedÃe permulti dum errandi periculum metuunt hac trepidatione sese impediant ab omni
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
out and cast it from thee cut it off and cast it from thee to note two things 1. That we our selves must engage in the mortifying of our lusts Sinners with their own hands must pull out their own eyes T is not enough to cry unto God for help and in the mean time to be careless and idle as if nothing were to be done on our part mortification is a work incumbent upon us although we are impowred thereunto by the Spirit If ye through the Spirit do mortifie the deeds of the body ye shall live Rom. 8.13 Rom. 8.13 we must mortifie although by the Spirit the duty is ours though the strength be Gods so here if thy right eye offend thee thou thy self pluck it out and cast it from thee 2. That we must be a willing people in this as in all other duties a Christian dieth to sin is not put to death 2. T is not said if thine eye offend thee observe it more then ordinary look narrowly to it but pluck it out To note that nothing less is like to do our souls good then the mortifying the killing the cutting off of our corruptions Let a mans hand be cut off it is a dead member immediately It is not so with plants when they are cut off from their roots they will grow and sprout again and so it is with the most inferiour sort of sensitive creatures for instance cut worms into several pieces every part will live and stir hence the learned call them insecta When the head of a fowl is separated from its body it will live and flutter for some time but this cannot be said of the most noble sort of creatures this is a sure rule in nature Vnitas indivisibilitas est comes perfectionis multitudo divisibilitas imperfectionis Union is a sign of perfection divisibility of imperfection the more perfect any being is the more united it is to its self and the less any part of it can live nisi in toto but in the whole so that this phrase is a great elegancy to note the killing of our beloved lusts if thy right eye offend thee pluck it out and cast it from thee c. 3. T is not only said pluck it out but cast it from thee to note that it is not enough for a man to leave his sin for the present but he must renounce it for ever We must not part with sin as with a friend with a purpose to see it again and to have the same familiarly with it as before or possibly greater Amantium irae amoris redinte gratio est the falling out of Lovers is the renewing of love We must not only shake hands with it but shake our hands of it as Paul did shake the Viper off his hand into the fire pluck it out and cast it from thee Thus much for the Explication of the words for I shall have occasion only to deal with the former part of these two Verses at this time 2. I am to give you the Observations I shall speak but a few words to some of them that I may reserve my self for that which I mainly intend 1. Observ That the eye and the hand are excellent and useful parts of the body of man You see here our Saviour singles out these from all other parts as being very precious if thy right eye offend thee c. if thy right hand offend thee c. 1. As for the eye our Saviour tels us that it is the light of the body Mat. 6.22 the light of the body is the eye what is the world without the Sun but a dark melancholy dungeon what is a man without eyes but monstrous and deformed monstrum horrendum informe cui lumen ad emptum the two eyes are two luminaries that God hath set up in the Microcosme mans little world Zech. 2.8 Gal. 4.15 when God would express his tender love unto his people he calls them the apple of his eye he that toucheth you toucheth the apple of his eye and the like phrase St. Paul makes use of when he speaks of the love of the Galatians unto himself I bear you record that if it had been possible ye would have plucked out your eyes and have given them to me I have read of the Emperour Adrian that with an arrow by accident put out one of his servants eyes he commands him to be brought to him and bids him ask what he would that he might make him amends the poor man was silent he pressed him again he told the Emperour he would ask nothing but he wished that he had the eye which he had lost intimating that an Emperour was not able to make satifaction for the loss of an eye Oh be very watchful over this excellent part make a covenant with your eyes Job 31.1 Shut your eyes from seeing evil Isa 33.15 Set no wicked thing before your eyes Psal 101.3 as the Apostle saith in another case Doth not even nature teach you God hath made a covering for the eye that opens and shuts with a great deal of easiness to teach us that it is expedient sometimes that the eye be closed and not holden open to every object 2 As for the hand it is the prime part for action Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an instrument of instruments without this there could be no Cities no Towns no Merchandize no Husbandry no Manufacture without this man would differ but a little from the beasts that perish for what would his reason stand him in stead if he had not an hand to improve it The Naturalists observe that man could neither do nor say without this useful and necessary part for if a man did not eat with his hands he must as a bruite feed with his mouth and by that means the lips would become so thick that he would not be able to speak with any distinctness and indeed we find by experience that they that have thick lips have an imperfection in their speech Jam. 4. ◠Oh improve this excellent part for God a good life is expressed in Scripture by a clean hand cleanse your hands ye sinners and purifie your hearts ye double minded it is the greatest absurdity imaginable to plead a good heart as many do and yet have a foul and wicked hand this is as if a man should say here 's a tree that bears ill fruit but it hath an excellent root 2. Observ That offences are from our selves or the cause of stumbling and falling is from our selves some lust or other some right eye sin or some right hand sin if thy right offend thee c. sin unmortifi'd will very much endanger a mans falling truly if you would not have your right eye or your right hand offend you you must offend them pluck it out and cast it from thee cut it off and cast it from thee if you would see clearly in Gods way ye must pluck out your right eye if
if he had said Go lead on my God behold I follow as neer as close as I can è vestigiò I would not leave any distance but pursue thy footsteps step by step leaning upon thine everlasting arms that are underneath me and following thy maunduction Lot had almost perisht in Sodom for lingring when his God hastned him away Gen. 19.16 But Sampson till then invincible awoke too late from the bosome of his Delilah when the Philistines had shaved his seven locks And he thought to go out and shake off their cords wherewith they bound him as at other times but the Lord was departed from him and they took him and put out both his eyes Judg. 16.20 21. A Christâ—an is more then a man when he acts in concurrence with his God â—sal 27.1 The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid But if he resists the holy Ghost he doth not only grieve him but will if he go on resisting quench him and then he is all alone becomes heir to the curse of Reuben Gen. 49.3 4. he who was a while since the excellency of dignity the excellency of power is now weak as water and cannot excell The proverb tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a great deale of Time in a little opportunity It is good striking while the Iron is hot and lanching out whilst wind and tide serve Open all thy Sailes to every breath and gale of Gods good spirit Welcome every suggestion reverence every dictate cherish every illapse of this blessed Moniâ—or let every inspiration find thee as the Seal doth the Waxe or the spark the tinder and then as the Spouse tels her beloved or ever thou art aware thy Soul will make thee as the Charet of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a free and willing people Aminadab Step into the pool when the Angel stirs the water John 5.4 Keep touch with the motions of the spirit and all is well But if these three Rules are too generall and remote I shall now lay down some more particular and exact directions for checking the beginnings of sinne and these are of two sorts as Physitians have their Prophylactiques and their Therapeutiques Some for prevention of the fit and paroxysme others for the cure and removall when the symptomes of it are upon thee 1 Before the Paroxisme cometh prepare and antidote thy Soul against these lusts of the flesh by observing these advices Rule 1 The first is that noble counsell of Eliphaz to Job cap. 22. vers 21. Acquaint thy selfe now with God and be at peace Get thy heart fixed where thy treasure is have thy conversation in heaven and thy fellowship with the father and with his sonne Jesus Christ Flee to thy God to hide thee He that dwelleth in the secret place of the most high shall abide under the shadow of the Aâ—mighty Surely he shall deliver thee from the snare of the fowler He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Psal 91.1 3 4. Arise with thine arisen Lord and seek the things that are above Set thine affections there where Christ sits at the right hand of God If the Soul is not where it animates but where it loves awaken thinâ— and kindle it into holy passionate Extasies of love that thou mayest live in heaven all day long and which is the priviledge of the upright Psal 140 13. dwell in the presence of that God whom thy soul delighteth in The Tempter cannot reach thee there Be much in converse with God and the Devil will have litttle converse with thee or if he have it will be to little purpose How was the Majesty of King Ahasuenus incensed at that affront of Haman when he threw himself upon Queen Esters bed what will he force the Queen in our presence Esth 7.8 Keep but in the presence of thy Lord thy King thy Husband and the Ravisher will not offer to force thee there or if he do it wil be but in vain How secure is that Soul that lives under the deep and warme and constant sense of Gods being it's all in all What a munition of rocks is this against all assaults and incursions of the Tempter They are our tame and common Poultry whose wings sweep the ground as they flie and raise a dust but the generous Eagle soon mounts above this smoaky lower Region of the Aire till she makes the clouds a pillow for her head Put on Christian thy Eagles wings which are the same with those Doves wings which David pray's for Psal 55.6 and flee away that thou maist be at rest They that wait on the Lord shall renew their strength they shall mount up with wings as Eagles c. Isa 40.31 When the soul is once but upon the wing heaven-ward O how easily then doth it soare away above this region of smoak and dust above this Atmosphaene of earnality and fleshly lustings into the pure free Aethereal aire the blessed serenity and rest of Gods life and kingdome which is righteousnesse and peace and joy in the holy Ghost Rom. 14.17 it is cold iron that shews its rusty scales they disappear when it is red hot Get but thine heart on fire heaven-ward be but ascending thither Eliah like in a flaming Chariot of holy longings and paintings after God and the lustings of the flesh shall no more appear to deform thy beauty then the rust of iron appears when the metal is Candent i. e. all over of a light and glowing ardour The Rule then is Be sick of love to thy dear Master and Lord and thou shalt not be sick of sin Stir up spiritual and holy lustings in thy soul after the love and favour the grace and image of thy God and thou shalt not fulfill the lustings of the flesh Study throughly the unchangeable natures the eternal laws and differences of moral good and evill To open this There are some things of a middle and indifferent nature neither good nor evill in themselves But if God commands or forbids any of these they are then good or evill indeed but only because or whilest he doth so The Ceremonial Law of the Old Testament stood in these things and is now abolished by the same Divine authority which enacted it And it is now the glory of Christian Religion that excepting the two Sacraments and a very few other positive institutions for great and weighty causes reserved the Evangelical Law of the New Testament consists of such preceps as carry their own Credentiall letters and are built upon morall grounds of everlasting equity and righteousnesse Wherefore the Romanists deserve very ill of Christian Religion nor are the Lutheran Churches to be excused who of their owne heads impose so many indifferent things now in the service of God under the Gospel and that for no
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
catechize sometimes exhort Orationi lectio lectioni succedat oratio breve videbitur tempus Hieron Tom. 1. p. 57. quod tantis operum varietatibus occupatur It was the direction of that holy Hermite of Bethlehem Let reading succeed prayer and prayer reading that time will seem short which is exercised with such variety of works Arist Ethic. l. 7. c. 14. Aristotle observes out of a Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Change is a most sweet thing by reason of our pravity Indeed saies the Philosopher unto simple natures the same action is most pleasant and therefore God delights in one and the same simple pleasure However let us use the best art wee can to draw on our own hearts as well as of Inferiors to delight more constantly in holy duties But in two things be principally frequent the offering up the sacrifice of prayers and the keeping of children to read daily some portion of holy Scriptures Hieron p. 57. as Jerom counselled Laeta Reddat tibi pensum quotidie de Scripturarum floribus carptum Let thy childe give thee a daily account of some choice flowers cropt out of the Bible 8. Endeavour by all good means to draw them to publick Ordinances For there God is in a more especial manner present Psa 133.3 Rev. 2.1 Cant. 1.12 There hee hath commanded a blessing and life for evermore There hee walketh among his Golden Candlesticks when the King sitteth at his Table the Spikenard sendeth forth the smell thereof Hee makes the place of his feet to be glorious Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh yet Elkanah carries up all his house to the yearly sacrifice Hee would have his wife 1 Sam. 1.21 and children and servants to behold the beauty of the Lord and to inquire in his Temple and you know what a great blessing succeeded upon Hannah Act. 10.24 Cornelius also when Peter came to preach at Caesarea upon Gods immediate command hee calls together all his kindred and acquaintance to hear the Sermon 1 Sam. 16.5 Jesse and his Sons came together to the Sacrifice which Samuel offered to the Lord at Bethlehem It is an ungodly wicked custome to leave many children and servants at home needlesly upon the Lords Day Indeed in great and numerous families where there are many small children that might disturb the Congregation and where much provision is necessary for such as attend upon God in the duties of Worship there the case is somewhat altered For such works of mercy are dispenst with by God himself But labour to contract the number of absents to the smallest quantity possible and let servants take their turns that none may be alway at home leave none behinde thee without necessary and urgent cause As for such as can be present at Ordinances remember to examine them of what they heard as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples when hee had preached that famous Sermon by the Sea side Mat. 13.51 Jesus asks them Have yee understood all these things and when they were alone and apart from the multitude Mar. 4.34.9 then hee expounded and explained all things that hee taught more fully to them 9. In the next place if all these things fore-mentioned will not prevail but inferiors will still run on in a course of sin then oughtest thou to repair to paternal correction Now chastisements must bee suited to their age the temperament of their natures and several dispositions the various qualities and kinds of their offences Indulge a pardon sooner to lesser faults upon repentance and sorrow You must consider whether their faults proceed from imprudence and weakness upon what ground and occasion upon what provocation or seduction Call to minde their former lives whether they have fallen seldome and rarely or often and frequently into the same sin Observe whether they appear to be deeply sorrowful and truly humbled and readily beg forgiveness of God and you cum animo non revertendi with a promise of a new life In these and the like cases you must adhibit great diligence and prudence Due punishment is a part of oeconomical justice and there must be care had lest by frequent impunity they and their fellows bee hardened in the waies of sin and grow contumacious against the Commandements of God Prov. 13.24 and 23.14 Hee that spareth his Rod hateth his Son but hee that loveth him chasteneth him betimes Thou shalt beat him with the Rod and deliver his soul from Hell This is an Ordinance and Appointment of God Heb. 12.9 Our Fathers corrected us and wee gave them reverence But let Superiors remember that they must not do this without good and without great cause and when all other means will not prevail If it be possible to rule without the Rod 't is best Happy are those Parents to whom God hath given such towardly children that a nod that a frown that a wink will reform them Certainly the wisdome of Parents might do much this way at first If their children be of any tollerable frames that the holding up of a finger may excuse the holding up the Rod. It preserves and indears the affections of children exceedingly That of the Tragaedian is a good Maxime in oeconomicks Qui vult regnare diu languida regnet manu Durable power is fixed upon gentle management Take heed of exasperating Ephes 6.4 and provoking your children to wrath by rigid and severe courses where less may effect your purpose and that more kindly There be some cruel Parents and Masters that carry themselves more like raging brutes than men that take pleasure in tyrannical corrections They can let their children swear and lye and filch and commit any other sin and yet correct them not but if they do not what they would have them then they fall upon them and tear them like wilde Beasts Know that God will require such vile acts at your hands in the great day O rather let them see that thou art angry for Gods sake and not for thine own There must be a great deal of gracious pitty to their souls and holy love mixt with thine anger against sin O how few be there that beg in secret that God would soften the hearts of their relations by their due and moderate castigations Oh pray that God would lay his holy hand upon their hearts when thou layest thy Rod upon their backs After they have paid their debt to justice look more serenely upon them and thereby incourage them to amendment Arist Ethic. l. 8. c. 6. Morosity and acerbity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if continuing still will check their hopes of ever returning to thy grace and favour Let antient rulers have a care of too much sowreness of carriage for many times through the common incidencies of age the Philosopher hath observed that they are too proclive to jealousies suspicious 〈◊〉
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
so will appear in the Explication and resolution of the special Case of Conscience assigned which therefore here I passe Premisals Before I propound the Case let me premise some particulars preparatory as a Key of Explication 1. As the great so the little World man is made up of Contraries The outward-man of contrary Elements humors health and sicknesse the inward-man of contrary Principles reason and passion Grace and Corruption Conscience and Sense 2. Man is both an Actor in and a Theatre of the greatest action and noblest conflict in the World though usually invisible and therefore not so much observed Prov. 16.32 He that conquers himself is a nobler Heroe than Alexander who conquered a great part of the World 3. In the state of Innocency there was no conflict in the state of Glory there will be no conflict there being no corruption to combate with Grace In a state of Minority as in Infants and Fools there is no conflict till reason begin to dawn and with it Conscience to actuate common Principles against the motions of innate corruption In a state of corruption there is no spiritual conflict because there is no renewing Grace to combate with Corruption that strong man that keeps all in peace till a stronger than he comes Luke 11.21 22. 4. The natural conflict is in every godly man the spiritual conflict is in no wicked or natural man This I note to allay the fears of drooping Saints who finding a conflict between Conscience and Corruption conclude they are in the state of Nature and search not for the conflict between Grace and Corruption This is as if a man should conclude he is a Beast because he hath sense like a Beast not considering that he hath reason superadded which a Beast is not capable of 5. There is a vast difference between the natural and the spiritual conflict This will appear in the resolution of the case 6. The mistake about these two conflicts 1. Undoes natural men who feeling a Combate in themselves fondly apprehend it to be the fight between the flesh and the spirit and thereupon rest secure in a natural estate 2. It troubles regenerate persons and that in reference both to duty and comfort making them drive heavily because they doubt whither they be Israelites or Aegiptians 7. As the great Wisdom of God lyes in Governing the Great-world made up of contraries so the great wisdom of a Godly-man lies in Governing the Little-world made up of like contraries 8. This Government lyes principally in discerning these conflicting contraries and improving their contrariety for the Advantage of the Outward and Inward-man He is the wisest Physician who can Govern the Body made up of contraries and he is the wisest Christian who can rule his Soul in the midst of contraries In this Government Christ is Principal Psalm 110.2 A Saint Instrumental Hos 11.12 9. This singular wisdom is attainable in the use of ordinary means and that by the meanest who have Grace to follow Christs conduct yet not by the power of free-will or humane industry but by the bounty of free and Special Grace 2 Tim. 3.15 Jam. 1.5 Rom. 9.16 10. It cannot be expected that any Unregenerate person should understand to purpose the difference between these two conflicts because he hath no experience of this double State and double Principle No wonder then if such say of me as the Jews did of the Prophet Ezek. 20.49 Doth he not speak Parables How ever for the sake of the Unregenerate to convince them and for the sake of the Regenerate to comfort them I shall indeavour plowing with Christs Heifer to find out this great Riddle And so I come to the Case and a case of the highest concernment Wherein doth the Natural and Spiritual conflict differ or Quest what difference is there between the conflict in the Natural and Spiritual man They differ principally in seven particulars Answ and I. In the ground or cause of the fight which in the Unregenerate is 1. Natural Principles or the reliques of Gods Image in the Understanding The notion of a Deity and of loving my Neighbour as my self c. are Principles cannot be rased out of any mans heart be he never so profest an Atheist nor can these principles lye alwayes idle but will more or lesse be in action against corrupt inclinations 2. Acquired Principles from common Illumination moral and religious education and custome This light discovers more of sins obliquity and danger thereby laying on a stronger Bridle of restraint through fear shame c. and adding spurs to the exercise of many parts of piety 3. The natural Temper of the Body which indisposes to some special sins as well as to some special Graces As all Souls so Original corruption in them may be equal yet not act equally because of the indisposednesse of bodily Organs Thus some naturally are more chast sober and meek then others and hence their temper advances the combate against the lusts that oppose the forementioned virtues 4. The contraiety of one lust to another Grace is uniforme and each virtue linked together in a perfect subordination but sin is divided and opposite to it self as well as to Grace Thus Ambition sayes Spend Covetousnesse sayes Spare Revenge incites to murder Self-love restrains for fear of an halter Here now is a combate but only between flesh and flesh between flesh more refined and flesh more corrupted The best of these may be called a counter-motion as in dust and clouds agitated by contrary winds but not properly a conflict or fight because they proceed not from a true vital principle there being in a natural man no principle of Spiritual Life On the other hand In the Regenerate the combat ariseth from the Antipathy of two contrary Natures perfectly hating each other Gal. 5.17 Of all affections as one notes well Love and hatred are first and most uncompoundable A Godly man hates sin as God hates it not so much for its danger as for its Loathsomnesse as some creatures hate filth so that they will rather dye then defile themselves One Wolf may snarl at another but the quarrel is not layd in their Natures as it is in the Wolf and Lamb which therefore cannot be reconciled God in Paradise first sounded the Trumpet to this All-arme Gen. 3.15 proclaiming an eternal Warr between this seed of the Woman and of the Serpent As in persons so much more in principles there is a mutual abomination Compare Psalm 139.22 Prov. 29.29 Psal 97.10 and 119.128 and Rom. 8.7 Enemies may but Enmity can never be reconciled II. They differ in the Object or matter of conflict which in a natural man is 1. Grosser evils that startle the Conscience 2. Infamous evils that are attended with worldly fear or shame or 3. Some particular evils that crosse temper education or custome c. But in spiritual persons the matter of conflict is 1. Little sins as well as great 2. Secret sins as
robbeth thee of thy Glory Thus also they who attribute their Riches Children Honours Victories Health Safety Knowledge c. to their Wits Labours Merits these are ingrateful robbers of God Thus they burnt Incense to their Drag and Yarn Thus Nebuchadnezzar gloried in the great Babel of his own building Thus the Assyrian also ranted and vaunted himself Isa 10 13 14 15. as if by his own great Wisdom and Valour he had conquered the Nations But mark the end of these men How the Lord took it and how he dealt with them for it He turned Nebuchadnezzar out to grass among the beasts He kindled a fire in the Assyrians Forrest and burnt it He struck Herod that he was eaten up with worms because he gave himself Act. 12.23 and not God the glory 3. Another sort of unthankful ones there is that seem to be very thankful but it is only complementally and with the lip These are like Apes that eat up the Kernel and leave God the shells they care not to go to the cost of a heart or a life-thankfulness they are cursed hypocrites they put him off with the blind and the lame in Sacrifice Mal. 1.14 and never once give him the Male of their Flock God will pay them in their own coyn they are thankful in jest and God will damn them in earnest Lact Instit c. 3. Non constare homini ratio pietatis potest c That man saith Lactantius cannot be a godly man that is unthankeful to his God * Materialiter per connotationem adhaerentiam And Aquinas saith That unthankefulness hath in it the root and matter of all sin For it denies or dissembles the goodness of God by which we live move and have our being yea and all our blessings the thankful acknowledgement whereof is our indispensable homage unto God Unthankfulness was a huge ingredient into Adams sin To sin against his Maker as soon as he was made Yea by whom he was so fearfully and wonderfully made little lower than the Angels Psal 139. Unthankfulness was the sin of Noah and Lot after their deliverances the one from water Gen. 9. Gen. 19. Deut. 32. Ezek. 16. per totum the other from fire The sin of Israel that forgat their Rock their husband that found them in the waste howling wilderness and when they lay in their bloud no eye pitying them cast out to the loathing of their persons The sin of David 2 Sam. 12.7 8 9. The sin of Solomon 1 Kin. 11.9 The sin of Hezekiah 2 Chron. 31. Peremptoria res est ingratitudo hostis gratiae inimica salutis Bern. Serm 1. de 7 miser Ingratitudo est venius urens exsiccans fontem gratiae fluenta misericordiae Idem The great sin of the Gospel is unthankfulness by sinning against the light love free grace and rich patience of God in it this is to turn his grace into watonness to prefer darkness before light to neglect so great salvation not to come under Christs wing when he calls to us to despise his goodness and long-suffering leading to repentance not to come to him that we may have life to resist his Spirit and trample on his blood The sin of the greatest sinners in the Book of God is unthankfulness The sin of the Angels that kept not their first station The sin of Cain in his offering The sin of the Sodomites Quousque se diffundit gratia tò patet ingratitudo The sin of the Old World The sin of Saul The sin of Jeroboam the son of Nâ—bat The sin of Nabal The sin of Hanun The sin of Judas The sin of Julian And of Antichrist all is unthankfulness Exhort I shall conclude with a solemn exhortation to all that hear this word and profess the Lord Jesus and to be ruled by the Will of God in Christ Jesus revealed that they study and practice this great this comprehensive duty of thankefulness Consider that no People in the world have such cause of thankfulness as Christians Cresentibus donis crescunt donorum rationes Deut. 32.6 They have received more mercy than any therefore there is the more of them required therefore the Lord takes their unkinâ—ness the more unkindly Sins against mâ—rcy will turn mercy into cruelty and patience into fury To be unthankful to a bountiful God is for a froward child to beat his mothers breasts that gave him suck and to kick his Fathers bowels The Lord that he might upbraid his Peoples ingratitude compares them to a Bullock that was fatted in good pasture and then kicked Deut. 32.15 to Ver. 25. And what this cost you may read there When the Lord would preserve in his People the memorial of his mercies see how he orders them Deut. 26.1 to 10. Every man was to come with a basket of fruits and the Priest was to take it and set it down before the Lord and he that brought it was to make a solemn confession of his own poverty and wretchedness of Gods goodness and faithfulness to him and of his engagements to the Lord for the same Hereby the Lord let them know that they had all from him and held all at mercy and this was their homage that they paid him Oh what shall we then render to the Lord for all his benefits Who were Syrians ready to perish who with our staffe past this Jordan and now are two bands who have not only nether springs but upper also the Lord having opened a fountain and a treasure for us Think of this all you Male-contents and murmurers read over your mercies preserve a Catalogue of them compare them with what otheâ—s enjoy It is not with you as with Heathens you have the Gospel if it totters as if it were in a moving posture from you thank your unthankfulness for it You have had it with peace and plenty and if that hath glutted you and the Lord is now curing your surfet by a sparer diet thank your wantonness for it Yet consider Turks and Tartars are not in your bowels burning your houses ravishing wives and daughters killing old sick and infants carrying away the rest Captives drinking healths in your dead Nobles skulls digged out of their graves yet all this is done among the poor Protestants in Transilvania Sword Famine and Pestilence making havock in that flourishing Country not to speak of other places what is felt or feared is not this ground of thanks Consider yet again what we have had long and still have though the Land is ful of sin from one end to the other What we have deserved and yet do even to be stripped naked of all life and liberty peace and plenty to have our doors shut up our lights put out our Teachers all driven into corners the good Land to spue us our and the abomination that maketh desolate to enter in among us our Land to keep her Sabbaths because we prophaned the Lords Sabbaths the voice of
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
Christs satisfaction that he hath not onely freed such as are united unto him from condemnation Rom. 8.1 but purchased for them the Adoption of children Rom. 8.14 15 16. And thus Christ is All in removing this bar and opening this door to salvation which had it not been for his mediation would for ever have remained shut against all the children of men The pollution and prevalency of corruption how great an impediment this is to salvation and happiness was typified by the Lepers and unclean persons of old who were not admitted within the Camp Lev. 13.46 Heaven is no common receptacle for all persons as Noahs Ark was for all sorts of creatures Know ye not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Know ye not if you know any thing in Religion you cannot but know thus much In the Church of God on earth there is a mixture of Corn with Chaffe of Wheat with Tares of good Fish with bad of Sheep with Goats but there shall be a separation of the precious from the vile and God will come with his Fan in his hand and throughly purge his floor Luke 3 17. Do but consider and pause a while upon that mischief which sin hath done poor creatures by its pollution How hath it stained their glory cast them down from their excellency turned Angels into Devils and debased man who was once almost the top of the whole Creation in whom all the scattered Excellencies in the Book of Nature were bound up together in one Volume and met together in a blessed union How unlike hath sin made us to what God at first made us Those souls of ours which were once as so many pure beams of Light how is the beauty of them now blotted and darkned But Christ is that Fountain opened for sin uncleanness Zech. 13.1 in his blood is vertue enough to fetch out scarlet spots and crimson stains Isa 1.18 and if any of the children of men perish in their pollutions 't is not because he wants sufficiency but because they want faith Christ is All in the business of cleansing and purifying But alas Ioh. 3.16 besides the pollution of sin there is the prevalency of it This was to St. Paul so great an affliction that he who could bear the greatest of outward afflictions patiently 2 Cor. 11.23 24 25 c. cannot but express something of an holy impatience under this burden Rom. 7.24 he that could triumph over Principalities Powers Life Death c. Rom. 8 38 39. is yet more than a little discouraged when he reflects upon the corruptions he found lodging in his own heart Corruption is the great Tyrant that hath usurped over the whole world the bounds of its Dominion are almost as large as all mankinde there is not a man in all the world except the first man Adam made after Gods Image and the second Adam who was God as well as man but he is born a slave a vassal to this Usurper The four great successive Monarchies Chaldean Persian Graecian Roman though the extent of them were great and the circumference vast yet were all these limited and bounded some parts of the world there were which knew nothing of their yoke But alas the Empire of Corruption reaches every corner of the earth every person born into the world We may therefore not unfitly compare it to Nebuchadnezzars Tree Dan. 4 11. the top whereof reaches Heaven from thence it threw the Angels and the boughs thereof spreading themselves to the ends of the earth yea this vassallage unto Corruption as it is the largest and universalest so also the miserablest and most dreadfull All other slaveries compared with this are but like Rehoboams Government compared to his Father Solomons the least finger of whose Dominion he threatens should be heavier than his Fathers loyns 1 King 12.10 We read in Scripture of an Egyptian slavery in History of the Spartan slavery and of the Turkish all these sad and lamentable but yet all these reached but the body and that for a time onely whereas the slavery of Corruption reaches the soul and that for ever unless Christ become our Jesus in saving us from our sins Matth 1.21 He hath purchased our freedome and that with a great summe as the Centurion speaks of his Roman freedome Act 22 26 27 28. There are none can say with St. Paul they are born free except they who are born again and they are free indeed Joh. 8.36 Christ is All in removing this impediment also in setting our poor captive souls at liberty from the bonds and fetters of our corruption Rom. 6.6 7 8 c. Rom 7.25 'T is he alone can conquer these great Goliahs these untamed affections but yet even this deliverance is also incompleat in this world he delivers his people from corruption as to the reign and dominion of it though not as to the presence and disturbance of it ut non regnet sed nondum ut non sit 3. The oppositions of Satan his wiles and subtilties these are another impediment and that no small one neither for if our first parents in whom there was nothing of ignorance but a sufficiency of knowledge there was indeed a nescience of many things so is there also in the Angels Matth 24 36. but yet their knowledge was both full and clear in things necessary and pertinent Col. 3.10 This was no small advantage against the methods of Satan because his usual way of mischieving poor creatures hath not been so much by force as fraud not as a Lion but as a Serpent not so much by conquering as cheating acting all his enmity under a pretence of friendship and tempting us to no evil but under the pretence of some good The advantage of our first Parents was in this respect great in respect of their knowledge Besides in them was nothing of weakness but a sufficiency of strength in them was nothing of corruption but an universal rectitude and uprightness The wayes by which Satan ordinarily prevails is either by our ignorance or by our weakness or else by making a party within us against our selves The advantages of our first Parents were in all these respects far greater than any have against Satan now yet Satan prevailed against them What cause therefore have we to fear 2 Cor. 11.3 But Christ is all to free us from these dangers to carry us through these oppositions who hath led captivity captive Ephes 4.8 who hath spoiled Principalities and powers and triumphed over them Col. 2.15 but yet even this deliverance is at present incompleat for though Christ hath delivered believers from Satan as a destroyer yet not from Satan as a tempter he may disquiet such but he cannot ruin them 4. The disturbances and interruptions of a prophane world its allurements discouragements promises threats smiles frowns our difficulties and dangers from hence cannot be little since the people of God in all ages have found them so
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