with him Psal 139.18 Psa 139.18 When I awake I am still with thee they end the day with him thus the Spouse Cant. 3.1 Cant. 3.1 By night on my bed I sought him whom my soul loveth you have mention of both these Esay 26.9 Esay 26.9 With my soul have I desired thee in the night yea with my spirit within me will I seek thee early Now this sin that I am treating of like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless person that we read of 2 Thes 2.8 2 Thes 2.8 that man of sin ver 3. opposeth and exalteth its self in the soul above all that is called God and sitteth in the seat of God A beloved lust is usually the sinners first and last Psa 36.4 he gives it entertainment first in the morning and takes his leave of it last in the evening yea this darling sin must be entertained and made much on in the Bed-chamber the Psalmist speaking of a wicked man Psal 36.4 tels us he deviseth mischief on his bed for the most part that as a very friend that we admit to our bed-sides 11. That sin which most infests us and troubles us in our solitudes and retirements that is our beloved sin my meaning is when a man is alone in his Closet or in the Fields and his thoughts run a drift that sin which of themselves they move towards and close with that may be his beloved sin the current of the soul is that way Oh Christian mark the workings of thy heart in private and thou mayst possibly make some discoveries When a man retires himself into some solitary place it is usually absurd to trouble him t is a friend indeed that falls in with him and offers his company in that case that sin is more then ordinary beloved by us that interposes in our privacies 12. And lastly that sin that we are willing to endure greatest hardships and sufferings for that is our beloved sin for instance suppose Covetousness be the darling sin what base absurd unreasonable offices will it put a man upon how scraping and niggardly and dunghill-like will that man live in his Town or in his Parish and expose himself to scorn and contempt from every one that knows him Suppose Ambition be the beloved sin how will a man in that case swear and forswear and temporize and like the Boat-men look one way and row another almost any thing for preferment If Vncleanness be the mans particular sin how will he destroy his body disgrace his name overthrow his estate for the gratifying of his lust I dare aver that the worst and basest drudgery imaginable to scoure Kettles and Dishes to tug at the Oar to dig at the Mine are honourable imployments in comparison of this Vse 3. Is for Exhortation and Direction Col 3.5 to press you to the mortification of your beloved sin and shew you how it may be mortified let me take up that Scripture again mortifie your members which are upon the earth that is let every sin be mortified for you must know as death is to the members of the natural body so is mortification to the members of the sinful body Now in death the soul is separated not only from one member as it is in a paralysis or numb Palsey but from all even from the principal parts of the body as well as others so t is in spiritual death there is a separation of the soul not only from this or that sinful member but from the whole body of sin from the principal parts and members of this body as well as others the right eye is dead the right hand is dead it must needs be so the one is pluckt out and the other is cut off A Christian must deal by his darling lust as the Israelites dealt by Adonibezek they cut of his thumbs and his great toes so must thou deal with this sin hack it maim it that it may not be able to go nor stand nor act nor stir if it were possible and for that purpose take these directions 1. Labour to have your heart steeled with an holy courage and resolution against this sin it is upon the account of baseness and cowardliness of spirit that people fall by the right hand of their spiritual enemy shall I give you some instances for this doth the Devil tempt thee to uncleanness is that thy right eye sin or thy right hand sin take up St Pauls resolution 1 Cor. 6.15 Gen. 39.9 Psal 39.1 Shall I take the members of Christ and make them the members of an harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid Josephs resolution How shall I do this wickedness and sin against God doth the Devil tempt the to blasphemy or to perjury or to lying or to any other sin of that nature take up the Psalmists resolution I said I will take heed to my ways that I sin not with my tongue I will keep my mouth with a birdle while the wicked are before me Art thou tempted to Idolatry to deny the truths of Christ to make shipwrack of faith and a good Conscience take up the three childrens resolution Be it known unto thee oh King Dan. 3.18 that we will not serve thy gods nor worship the golden image which thou hast set up Every man should be a Prince over his lusts and like Joshuas Captains should put his feet upon the necks of them here courage resolution severity is very successful and in special exercise your revenge on your beloved lust fight not against small or great comparatively but against this kingly this master sin 2. Let your repentance be particular for your particular iniquity it is not enough to confess your sins in the lump in the general but in prayer you must take particular notice of your right eye sin your right hand sin thus David was particular in his repentance Against thee thee only have I sinned and done this evil in thy sight Psal 51.4 this evil of murder and this evil of adultery pointing as it were with the finger to particular sins Lâ—k 19.8 Zacheus makes a particular confession of that wrong and injustice that he had been guilty of Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold this particle if in that place may not be a note of doubting but supposition if I have taken that is seeing I have taken from men by false accusation si Deus est animus seeing God is a Spirit 3. Beware of those things that may occasion the commission of this sin for instance if thou art prone to the sin of lying keep a door before thy lips if to gluttony and drunkenness when thou goest to a feast put a knife to thy throat We use to say proverbially occasion makes a thief this is true also in other cases occasion makes a lyar occasion makes a drunkard
be departing and taking its leave of the body or at lest may be in danger so to do whereas the former being a man of an hayle and good constitution of body the soul may act inform enliven it many years 8. Get a respect to all Gods Commandments Psa 119.6 then shall I not be ashamed when I have respect unto all thy commandments The reason why men indulge any one lust is because they pick and cull their duties and so indeed serve not the will of God but their own choice Oh how many are there that answer the Lord with half obedience like the Eccho which makes not a perfect respondence of the voyce but of some part thereof Many make such a difference amongst the Tables as if onely one side or one part were of Gods writing Oh Sirs this will not do this will undo the man that like Agrippa doth but almost beleeve almost repent almost conform to the will of God that man shall be saved proportionably almost One sin unrepented of will cause you to miscarry to all eternity one crack in a bell may make it unserviceable untunable and till it be new cast it is good for nothing one wound may kill your bodies and so may one sin your souls Oh Christians what had become of you and I if Jesus Christ had satisfied the justice of God for all but one sin there is a text in Ezekiel Ezek. 18.27 that is usually taken for a place of the greatest mercy in the whole book of God When the wicked turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive You have to the same purpose ver 21 22. of the same Chapter but pray mark what follows ver 28. Because he considereth and turneth away from all his transgression that he hath committed no mercy to be expected from this Scripture unless a man turn away from all his transgressions 2 Tim. 2.21 the vessel of honour is distinguished from the vessel of dishonour by this character that it is sanctified and prepared for every good work Luke 1.6 and this is the commendation of Zachary and Elizabeth they were both righteous before God walking in all the commandments and ordinances of the Lord blameless Halting in Religion is a troublesome deformed dangerous gesture and there is no cure for this like cutting off the right foot 9. Lay hold on Gods strength for the mortifying of thy beloved sin surely this is no easie work see how it is expressed in Scripture sometime it is called the mortification of our members is to mortifie a part of the body an easie work sometimes the circumcising of the foreskin of our hearts Deut. 10.16 did the Sichemites count circumcision an easie work by crucifying of the affections and lusts Gal. 5.24 was crucifixion an easie death and here in the text it is called a plucking out the right eye and cutting off the right hand the Apostle Paul in the forementioned place tells the Romans if ye through the Spirit do mortifie the deeds of the body you shall live He who is the fountain of spiritual life is also the principle of this spiritual death this is a work to be done by us but through the Spirit Hence in Scripture God is said to do this Rom. 8.13 Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed and the Apostle expresses this by circumcision made without hands Col. 2.11 intimating that it is not a work of mans hands but Gods Q. If any aske me but how shall we lay hold on Gods strength R. By faith great things are attributed unto this grace because it lays hold on God and sets God at work 1 Joh. 5.4 This is the victory that overcometh the world even our faith it overcomes not onely the honours and riches and pleasures of the world but the lusts of the world of which you have mention 1 Job 2.16 saith is a self-emptying grace a poor beggarly hand rich only in receiving from another something like Davids sling and stone against Goliah lusts but in the name of the Lord of Hosts and by his strength even a babe in Christ through faith shall overcome the world I must tell you that Hannibal and Alexander and all the glorious Victors that we read of were but fresh water Souldiers in comparison of one that is born of God I shall only to what I have said add a few Motives to quicken you to your duty and so commend all to Gods blessing Motive 1. Right-eye sins and right-hand sins are the greatest hinderances of the souls closing with Christ When you flea any creature the skin comes off with ease till it comes to the head and there it sticks more then ordinary skill is required to get it thence Now I must tell you the sin that I am disswading you against is not only the eye sin and the hand sin but the head sin and here conversion sticks The sinner forbears many sins and performs many duties but when it comes to this Oh master saith flesh and blood pitty thy selfe beware what thou dost what be thine own Executioner plucke out thy right eye cut off thy right hand A mans sin is himself to deny ungodlinesse is to deny selfe this is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murther No man ever yet hated his owne flesh Is there no getting to heaven unlesse a man leave himself behind this is durus sermo an hard saying As Naaman the Syrian 2 Reg. 5.18 When my master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my selfe in the house of Rimmon the Lord pardon thy servant in this thing So the sinner the Lord pardon thy servant in this thing Mark 10.20 21. The young man in the Gospel tels Christ that he had kept all the commandements from his youth but when Christ said to him One thing thou lackest goe thy way sell whatsoever thou hast and give to the poor and thou shalt have treasures in heaven and come and take up thy crosse and follow me here he sticks verse 22. he was sad at that saying and went away grieved for he had great possessions or his great possessions had him Alass this poor young man little thought that notwithstanding his forwardnesse to keep the Commandements he was under the power of worldly lusts Oh sirs there is great strength in a river when it runs smoothly and without noise Motive 2. As these sins are the greatest hindrances of the souls closing with Christ so they prove the greatest trouble to the soul afterwards Your Eye-sin will prove your eye-sore yea and your heart-sore My meaning is your conâ—cience will suffer most upon the account of this sin all your dayes Thus Job cap. 13.26 Thou writest bitter things against me and makest me to possesse the iniquities of my youth When a mans conscience is
his mercies and promises and pardoning grace True repentance among other companions is alway attended with these three what carefulness what indignation what fear hath it wrought in you 8. Consider sin reiterated riseth high addes another figure to increase thy account Is the sin of Peor too little for you old sins in ignorance but that you must this day again turn away a new The Lord keeps an account how often and how often thou hast-committed such and such a sin Josh 22.27 28 Am. 1. and 2. chap. Num. 14 22. at length saith for three transgressions and for four I will not turn away their punishment when Israel had seen Gods works forty years and tempted him ten times he sware they should not enter into his rest In the Law if an Oxe did gore a man and the Master knew not of it the Oxe should dye not the owner but if the Oxe was wont to push with his horn and the Master was told of it Oxe and Master were both to dye Exo. 21.28 29 Lastly though I will not say to thee who art a frequent Relapsarian it is impossible as to the malicious relapser yet I say Remember that every time the bone is broken the more danger and though thou mayst possibly after a second breaking have it well set yet thou mayst at times against weather specially when in years feel it to thy dying day thy sins will lye down with thee in thy grave Job 13.26 and in sickness and trouble thou wilt possess the sins of thy youth I conclude all as St. Jude concludes his Epistle Now to him that is able to keep you from all falling and relapses and to present you faultless before his presence with exceeding joy to the only wise God our Saviour be glory and majesty dominion and power now and for ever Amen How may we be so Spiritual as to check Sin in the first risings of it Gal. 5 16. Walk in the Spirit and ye shall not fulfill the lusts of the flesh THe Case of Conscience to be discussed this Morning from these words is How a Christian may be able to check sin in the first risings of it And without controversie great is this Myste of godliness and if any other of inestimable use and moment in the practise of Christianity As the title which Solomon inscribes on the Frontise-piece of that divine Poem of his the Canticles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs and as Aristotle calls the Hand the Instrument of Instruments and the Mind the Form of Forms so may we with as just a reason style this holy skill of arresting and intercepting sin in its earliest motions and overtures the Art of Arts. Could the Chymists ever compass their grand Elixir it were but a poor and cheap trifle in comparison of this grand Secret of the School of Christ So that the Case of Conscience before us like Diana of the Ephesians is great and illustrious amidst it's fellows My Text presents us with it resolved in this excellent Rule of sanctification Walk in the Spirit c. Wherein we have 1. The principle and root of sin and evil the flesh with its lusts 2. The opposite principle and root of life and righteousness the Divine Spirit 3. The terms and bounds of a Christians conquest how far he may hope for victory Ye shall not fulfill the lusts of the flesh 4. the method and way of conquering Walk in the Spirit of each a word 1. The principle and root of sin and evil the flesh with its lusts The Apostle meaneth pardon the phrase a spiritual flesh not that of the body but the minde The immortal souls of men through their Apostasie from God the blessed source and original of all goodness are become carnal Rom. 4.7 There is a principle of evil radicated in the very nature interwoven in the very frame and births and constitution of all men a byass that turns us off in large and wide aberrations from the paths of life and happiness but with notorious partiality seduceth us into the ways of sin and death This the Scripture calls the a Eph. 4. 7 22. old man b Rom. 7.23 24. the law of sin in our members and the body of death c. The wiser Heathen felt by the very dictate of Reason that humane nature was not either as it should be or as they could have wisht it what meâ—neth else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hanging flagging of the souls wings that drooping of her noblest faculties that fatal unwieldiness and untractableness of the will to vertue which the Platonists so much complain of and what meaneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that reluctancy to the divine life and that impetuous hurry and propension wherewith they felt themselves driven head-long towards folly and sensuality This flesh in man this corrupt and depraved nature is perpetually fly-blown with evil lustings This body of death like a rotten carcase is constantly breeding vermine as a filthy quag-mire a noisom Mephitus or Camarina sends out stench and unsavouriness This Region of the lesser World like Africa in the greater swarms with monsters it is the valley of the shadow of death a habitation for dragons and a Court for Owls where dwells the Cormorant and the Bittern the Raven the Scrich-owl and the Satyre if I may allude to that of the Prophet Isa 34.11 12 13 14. The Apostle sets down elegantly the whole pedigree and lineage of evil Jam. 1.15 Then when lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Lust is the root of bitterness fruitful in all the unfruitful works darkness and these like the Apples of Sodom and Clusters of Gomorrah if you gather them crumble into the dust and ashes of death they are fruits nigh unto a curse and whose end is to be burnt That is the first The old Adam Heb. 6.8 the flesh with it's lusts 2. We have here the second Adam who is a quickning Spirit 1 Cor. 15.45 There is in good and holy souls an immortal seed a principle of life and righteousness an antidote to the former poyson for the law of the Spirit of life which is in Jesus Christ hath made us free from the law of sin and death Rom. 8.2 Philo the Jew or whoever was the Author of that noble tract in the Apocrypha Wisd 7.6 called the Wisdom of Solomon stiles it The unspotted Mirrour of the power of God and a pure influence flowing from the glory of the Almighty Every one that is in Christ is a 2 Cor. 5.17 a new creature b Joh. 3.3 4 5 6. born again c 2 Pet. 1.4 anâ— made partaker of the divine nature for it is the royalty of that King of Saints d Rev. 21.5 Behold I make all things new The divine Spirit that great and heavenly
governing these and so hath the same object with them as is said before it all comes to one And formally includes 1. What it is that we must Moderate or the faculty or principle of what kind soever internal and external from which the action flows 2. In what actions And 3. How or the measure and proportion to be observed in such our actions Which three are allwayes distinct in themselves though not alwayes easily distinguishable to us and therefore often seem coincident I shall therefore joyn them together in the prosecution of the Case For the general Object of Moderation or about what it must be exercised and appear Negatively 1. Not such things as are materially good About such things or in such actions as are materially good Moderation hath no place because all the good we can possibly do is too little so that there can be no excesse in these and therefore no Moderation for the Office of Moderation being to restrain excesse where there can be none of this that can have no imployment e. g. we cannot believe in hope love God and Christ too much nor hate sin and Sathan as the Schoolmen affirm in regard of his wholly loosing the Image of God too much In all our internal religious duties and actings of Grace as such no Moderation therefore can or ought to have place 2. Not about such things as are materially evil For herein we cannot be defective Where the object is absolutely forbidden us and no circumstances can make the action good there we are wholly to abstain or suppresse the action if in it there being inordinacy in the principle or faculty for though Moderation is to govern even the principle yet not in the choice of it's object but in it's exercise about a due object chosen that it exceed not And though we call any great acting upon an undue object or great omission towards due immoderate because of their excesse yet this is not properly immoderacy for so every sin would be it formally whereas those only which respect the moral quantity of our actions are properly immoderacies Both these sufficiently appear by what 's said before Positively But about such things as are in themselves of an indifferent nature and neither absolutely commanded as things materially good or absolutely forbidden as those materially evil but only conditionally according to the circumstances we are in Which though of an indifferent nature yet become morally good or evil to us as we are actually conversant about them In these properly may be excesse in regard of which Moderation is to take place to restrain and keep all within due bounds being formally the modification to use the School term for once of such actions Wherein we must carefully distinguish of the several formalities of the object Grace and Nature being conversant about the same object but not in the same respect For it's exercise therefore or what wherein and how we must practice it Which I shall speak of 1. Absolutely in reference to our selves for preserving peace within as it is to be exercised towards the good and evils of this life 2. Relatively or in relation to others for external peace wherein we must exercise it in civil and in Religious matters The former I shall call Moderation towards things the latter towards persons 1. Moderation towards things 1. First then for Moderation towards things as it is absolutely taken in reference to our selves this being so clearly injoyned in the Text as appears not only by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle not saying use Moderation towards all men but let it appear to all men which even that which is internal doth in our external conversation But though there be abundance of excellent fruit on this branch of Moderation yet in regard I conceive that towards persons principally intended I will not stand to shake it down but only point you out briefly the boughs on which it especially grows that you may gather it your selves and proceed to the second Moderation towards others which I shall only prosecute afterwards in all the following discourse Now the good things of this life being either internal of the mind as parts learning c. of the body as health strength beauty and the like or external as the riches honours relations and lawful pleasures of the World and what comprehended under them And the evils of this life such as are contrary to these as shallownesse of parts natural or acquired sicknesse weaknesse death deformity poverty losses of friends or estate infamy reproaches troubles warrs hunger thirst nakednesse imprisonment captivity banishment and such like we are towards these to exercise Moderation 1. Towards the good things of this life 1. We must moderate our Judgements in the valuation of them As forbidden fruit must not be looked upon so lawful must not be judged by us more desirable then it is As we may not undervalue these good things and with the Stoick despise and cast them away so we must not over-value them beyond their intrinsick worth and the ends for which God allows them the end and use being the measure of every things estimation For though every creature be good in it self and some better in themselves and to us than others yet those that are the best and best for us that the World affords are still but creatures who are most of them serviceable only to our bodyes that they may be serviceable to our Souls in the service of our Heavenly Father which when we too much estimate we quickly fall to admire and so bow down to them and commit idolatry with them For an overvaluation of the Judgement begets in us admiration and so an over-valuation of them also in our affections These sensitive objects make such impressions upon our imagination when absent and our passions when present that if Grace and Reason moderate not our Judgement of them our whole man becomes inflamed therewith and violently carryed out towards them by an excessive admiration of their seeming excellency love to them for the same and desire after them for their apprehended sutablenesse hope to obtain them seeming possible using means for obtaining them and delighting and glorying in them Therefore our Saviour prescribes wisely that our hearts may not be in them the light of our minds being single Matth. 6.22 23. When Achan Josh 7.21 judged the Babylonish garment goodly and the silver and gold then he quickly coveted and took them Let thy Moderation therefore begin here and consider the character Solomon upon good experience gives them that they are all to us in this degenerate state vanity of vanities yea vexation of Spirit 2. Moderate thy will and affections in their love desires hopes after the getting or keeping these things according to the ends for which God allows them thee in particular and with subordination to his pleasure and providence in the event We must value love desire God and
which kill the body and are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell VIII That conscience is a good peaceable conscience that excuseth q 1 Cor. 4.4 The good quiet Conscience absolveth r Heb. 10.2 and comforteth Å¿ 2 Cor. 1.12 as it ought that conscience that 's pacified t Heb. 9.14 by the blood of Christ that doth as Moulin u Moulin the comfort of a CommunicaÌ„t p. 37. relates of a dying man to whom some say the Devil appeared and shewed him a parchment that was very long wherein was written on every side the sins of the poor sick man which were many in number and that there were also written the idle words he had spoken which made up three quarters of the words that he had spoken in his life and his actions digested according to the Commandements Whereupon Satan said Seest thou behold thy vertues see here what thine examination shall be whereunto the poor sinner answered It is true Satan but thou hast not set down all for thou shouldest have added and set down here below the blood of Jesus Christ cleanseth us from all our sinnes and this also should not have been forgotten That whosoever believeth in him shall not perish but have everlasting life But how shall we get such consciences Christians be but perswaded to practice these or such directions and your Consciences will certainly be right and seasonably be comfortable 1. Take heed of every sinne w 2 Cor. 8.21 count no sin small x Matth. 5.21 22.27 28. Scrue up your obedience to every y Matth. 22.37 38. command to the highest Ferret out every sin to the most secret z Rom. 7.7 corruption When you have set your watch against the first risings of sin beware of the borders of sin shun the very a 1 Thes 5.22 appearance of evill Venture not upon occasions b Prov. 4.15 27. Facile agitur quod libenter auditur Bern. de inter dom pa. 1082. or temptations to sin those that dare venture upon occasions as children upon the ice c Prov. 7.8 Numb 25.2 shall find there 's alwayes danger never any good Morality it self will teach d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 4â—7 you this lesson to keep clear of evil if ever you would either be good or enjoy it but seeing as on the one hand there cannot be truth of grace and truce with sin so on the other hand while grace is imperfect sin will have and make us feel it hath a Being There 's not a just man upon earth that doeth good and sinneth not e Eccles 7.20 therefore II. Forthwith set upon the healing duty of repentance and upon every slip into sin renew it f Peccator omnium notarum cùm sim nec ulli rei nisi paenitentiae natus Tertul de poenit p. 121. c. 12. speedily renew it O that I could snatch you out of your state of impenitency and perswade you to daily actual repentance To those that are resolved to delay their repentance I have sometimes given counsel suitable to such resolutions viz. the next sickness that seizeth upon you chide it away tell your disease you can't awhile to be sick say to it as Paul to Foelix g Acts â—4 25 Go thy way for this time when I have a convenient season I will call for thee If death summon thee tell it you will not obey its summons you have other business to do than to dye you have estates unsetled and children unprovided for and you would repent too before you die but you can't yet awhile If this will not serve but die you must charge your souls before they go out of your bodies not to come near the prison of impenitent persons charge your friends to lock up your bodies so safe or bury them so deep that all the Angels in Heaven may not be able to dragg them to judgement But alass my Brethren do you not think this wild counsell and well you may Yet unless you could do something aequivalent to what this counsel amounts to you are mad to defer your repentance What! cannot I keep pain from my body nor the use of reason in my Soul one minute and shall I continue in my impenitency that will damn me the very moment of my death I beseech you therefore for your own Souls sake that you may not be guilty of the worst self-murder i. e. soul-murder speedily set vpon repentance And those of you that have repented let your repentance daily supplant sin by taking it by the heel certainly to lame it though you can not take it by the head utterly to kill it Though we can't be innocent h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazienz T. 1. orat 15. p. 225. 236. let 's be poenitent and be very careful never to return i Confessio peccati professio est desinendi c. Hilar. in Psal 137 p. 595. to sins repented of That you may be serious in both these III. Compose thy self to live as under Gods eye live as in the more then sensible presence of the Jealous God Remember all things are naked and bare before him you cannot deceive him for he is infinite wisdom you cannot fly from him for he is every where you cannot bribe him for he is righteousness it self Keep therefore fresh apprehensions of God in your thoughts speak as knowing God hears you walk as knowing k Talem te prepa a ut tecum adsit Deus sit in ore sit in corde semper tecum eat tecuÌ„ redeat nec recedat a te Nuâ—quam â—lle te d mittet nisi p ior illum dimiseris ubicunque fueris nunquam solus esse poteris si Deus tecum erit Bern. de in t dom p. 1065. c. 5. 1091. c 66. God is nearer to you then you are to your selves The l 2 Chron. 15 1 Lord is with you while you are with him i. e. you shall enjoy his favourable presence while you live in his awfull presence There 's one Psalm which 't were well if Christians would do by it as Pythagoras m Refert Galenus reâ—itasse se sub initium et finem cujusqueâ—â—ei Elâ—chmaâ—â—us Epil Edit p. 15 by his golden precepts every morning and evening repeat it 't is Davids n Molleâ— in loc appeal of a good Conscience unto God against the malicious suspitions and calumnies of men Do you but thus praesentiate God unto your selves and God will attest your integrity Psalm 139. v. 1. O Lord thou hast searched me and known me q. d. O Lord thou art the heart-searching God who perfectly knows all the thoughts counsells studies endeavours and actions of all men and therefore mine vers 2 Thou knowest my down-sitting and mine up-rising thou understandest my thought afar off q d. thou knowest my rest and motion
it is a sign of a naughty heart to dally with occasions to sin Look not thou upon the wine Prov. 23.31 saith Solomon when it is red when it giveth his colour in the cup when it moveth it self a right it is not simply unlawful to look upon wine in the glass but if this may occasion intemperance here is a law laid upon our looks that command which forbids a sin forbids also those things that have a tendency thereunto as is observed by learned Commentators on the decalogue sometimes this is expressed in Scripture the Commandment that forbids Adultery takes in all causes and occasions thereunto thus Solomon speaking of an Harlot Prov. 5.8 Remove thy way far from her and come not nigh the door of her house Harlots like pestilential diseases make the houses infectious where they are and therefore come not nigh the door of her house 1 Thes 5.22 Avoid all appearance of evil I know there are some that dislike the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by appearance and rather think it should be expounded sort or kind but whether the word is taken in a Logical notion in the whole book of God is very questionable therefore why we should depart from the current and stream of Expositâ—rs and the sense of our learned Translators I know not When God would forbid the sin of injustice selling wares by false weights mark how it is expressed Thou shalt not have in thy bag divers weights Deut. 25.13 a great and a small It was a sin not only to sell wares by one sort of weights take wares in by another but to have a great and small weight in his bag God would not have us come neer the sin of injustice Hence also is that caution of St John Little children keep your selves from Idols 1 Joh 5.21 if you would avoid Idolatry beware of Idols he that would not hear the bell must not medle with the Rope 4. Pray unto God that thou mayst not fall into such a condition as may draw forth that corruption that thou art most prone to this was that which undid Judas he was naturally enclined to unjust gain and he had the Office of carrrying the bag and thus his lust was drawn forth When a man is apt to be high-minded it is a snare to be in an high place when a man is passionate it is sad to converse always or mostly with those that are kindle-coals that by provocations and unworthy carriages are casting fire-balls into a mans soul and be having a gun-powder nature is in a flame presently And the neerer the relations in this case the worse It is sad when my next neighbours house is on fire but t is worse when mine own is on fire it is a promise made to the people of God that all conditions of life and all passages of providence shall work together for their good and therefore the contrary when our conditions and relations make for the worse especially with reference unto our souls it must needs be very sad 5. Learn to suspect things that are delightful Gen. 3.6 The woman saw that the tree was good for food and that it was pleasant to the eyes Carnal pleasures are forbidden fruit Agrippina poysoned her husband in that meat he loved best the Devil tempts us with dishes sweetly poysoned Love and delight pari passu ambulant walk together and keep the same pace many a man hath been undone by riches and honours and worldly comforts like the Bee that is drowned in its own honey Christians be careful Every one of us hath Eves sweet tooth in our heads 6. Labour to act that grace in especial manner which is contrary to thy beloved sin for instance if passion be thy darling sin labour to act the grace of meekness if excess the grace of temperance if uncleanness the grace of chastity let me tell you where grace is helped by nature upon the account of a mans temper and constitution there a little grace will go far but when grace is to be imploy'd against nature it had need to be strong and active your Watermen in some cases take their ease and their Boats will go of themselves but when wind and tyde is against them then they must labour at the Oar hic labor hoc opus 7. Keep a watch over thy heart Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life so our Saviour Out of the heart proceed evil thoughts Mat. 15.19 murders adulteries fornications thiefts false witness blasphemy Godliness is but a fansie till the heart be reformed Psa 78.34 35. we read in the book of Psalmes of Israels turning unto God when he slew them then they sought him and they returned and enquired early after God and they remembred that God was their rock and the high God their redeemer but was their conversion right no Ver. 36. They did flatter him with their mouth and they lyed unto him with their tongue and whence was this Ver. 37. Their heart was not right with him neither were they steadfast in his covenant therefore mortifie sin in its rise in its first principle lay the axe to the root there is more sap in the root then in the branches there is more sin in the heart then in the life one stroke at the root of the tree conduces more to the deadning of it then many at the body or the boughs or any other part whatsoever To quicken your industry in this know that the motions of original sin as they are permanent so they are exceeding violent and impetuous I remember the learned Davenaunt de justitia habituali actuali cap. 5. gives this difference between the remission of actual and original sin when actual sins are forgiven saith he penitus tolluntur quoad maculam reatum both as to their guilt and filth but it is not so with original sin the guilt is done away but the stain remains this is a sin that dwells in us that abides in us and abides by us we shall not be rid of the body of death till the death of the body sin is an ill tenant it will not out till the house fall upon its head now the certainty of the inherence of this sin is an argument of the more efficaciousness of its operation modus operandi sequitur modum essendi Unquenchable fire burns more fervently then that which may be extinguished the reason why the Angels at this day do the will of God in a more eminent way then the Saints on earth is because they have such a principle of holiness as cannot be lost to eternity whereas the Saints on earth have a weaker principle of holiness which may unhappily be abated though it be recruited again the reason why the soul of an healthful person moves and acts with more vivacity and energy and power then the soul of a sick man is because in the latter it may
disquieted and tormented for the sins of his youth then he may be said to possesse them yea it may occasion not only griefe but guilt Of all sins this is many times most unmortified even after Mortification Souldiers that have received wounds and bruises when young have smartâ—d by them when they have been old There are many good souls that after cure have gone to heaven halting on the old maim Motive 3. The mortifying of our darling lust our right-eye sin and our right-hand sin is a choise evidence of regeneration truth of grace hath as much as any way been declared thus Acts 19.19 Paul after conversion becomes a Preacher of that name which he before blasphemed Those of Ephesus that were given to witchcraft and sorcery after their conversion brought their books together and burned them before all men and many other instances of the like nature are urged by Divines to this purpose Cranmer that had subscribed the Popish Articles with his right hand afterwards as a piece of revenge put that hand first into the flames A true Convert of all sins will be revenged most upon that by which he hath most dishonoured God His right eye and his right hand shall smart for it the one must be plucked out and the other must be cut off as we say of hunger he will kill that which otherwise would have killed him I speak much of mortification and death to you this morning Christians be not afraid to dye thus doth not argue imperfection there is corruptio perfectiva a corruption that tends to perfection I was alive saith Paul Rom. 7.9 without the Law once but when the Commandement came sinne revived and I dyed This is expiring unto life just as an Embrio expires after it becomes a child Here I would add two Cautions under this head 1. The forbearing of any outward act of sin whatsoever is no evidence of Mortification or Conversion Sin may be restrained when it is not mortified a chained Lyon is a Lyon still a Swine washed is a Swine still In some sense you may be said to be a new man and yet you may not be a new creature This may come to passe partly from the sense of temporall inconveniences partly from the clamours of naturall conscience or from fear of wrath Such principles as these are not strong enough to kill sin or to heal the Soul but are like those odours which we use to raise men out of a fit of the Falling sickness but doth not at all cure them of the disease 2 The mortifying of our darling sin is joyned with an universal hatred of all sin A true Convert hates every false way as the Psalmist phrases it sin is often expressed in Script by abomination it is so to God it should be so to man anger is only with reference to particulars but hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the kind a godly man hates sin as sin and therefore he hates every sin the Devil hates goodnesse as goodnesse and therefore he hates all goodnesse a quatenus ad omne valet consequentia a man may be angry with sin and not kill sin but as he that hates his brother is a murderer so he that hates sin is a mortifier When the right eye is plucked out and the right hand is cut off the whole body of sin hath its deaths wound The man that keeps himself from his iniquity will keep himself from every iniquity the heart with one hole-reserved for sin is not sound Motive 4. Mortification is a duty becoming the best of Saints whilest they are in this world I told you in the beginning of this discourse that the Text was part of Christs Sermon upon the Mount and if you consult the first and second verses of this Chapter you shall find that it was preached to Christs own Disciples Vir bonus pius Gal. 5.24 non est qui carnem non habet sed qui carnem suam mortificat a good man is not one that hath no flesh but he that hath crucified the flesh with the affections and lusts Gal. 5.24 It is with our sinfull body as with our natural body If you cut a Wenn or any Excrescence of that nature it will grow again and again and it will be an hard matter to be rid of it all your dayes So though every day we be paring away our lusts yet they grow again To close all Go on and persevere in the subduing and killing of thy beloved Lust Mortification is a worke once done and yet in this life it is always a doing There are some things that consist of an iteration of multiplyed acts as in Wedlock persons are actually married at once the Husband surrenders himself unto the Wife and the Wife surrenders her self unto her Husband and yet if they live together sutably to that neer relation marriage is as it were renewed every day there is a continuall surrender of themselves each to other So 't is here when the soul is first converted the beloved sin is mortified and yet there is a continuall mortification of it this is a duty that consists not in any one act though never so good never so vigorous but 't is a continued act of the whole life 'T is not killing sin at one blow the strength of sin decays by degrees it begins in the weakning of sin and ends in the destroying of sin Sin dies a lingring death therefore let us go on in this great and necessary work You know Sampson deny'd and deny'd Dalilah for some time and would not discover where his strength lay but not holding out he lost his strength and his life to boot beware of Apostacy Crabs that go backward are reckoned amongst unclean creatures Lev. 11.10 Factum non dicitur quod non perseverat is a maxime a Will not finished is no Will a Deed unlesse it be signed sealed and delivered is no Deed. The Sacrifice that was offered up unto God was not to want so much as the tayle Lev. 3.6 True Christians hate sin so perfectly that they cannot be quiet till it be utterly abolished First they go to God for Justification ne damnet then for sanctification ne regnet then for glorification ne sit Let us be faithfull as to this spiritual death that we may receive a crown of life Amen What Relapses are inconsistent with Grace HEB. 6.4 5 6. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost And have tasted the good word of God and the powers of the world to come If they shall fall away to renew them again to repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame I Could say Beloved of the Interpretation and Application of this Scripture before I begin to open it containing the Doom and sad Sentence pronounced against Apostates and Relapsarians as once Daniel
two Caleb and Joshua followed God fully Numb 14.24 Of the four grounds in the Parable only one held out Many of John Baptists hearers left him and fell away Joh. 5.35 Many of Christs hearers and disciples Joh. 6.65 Many of Peters 2 Pet. 2.20 Many of Pauls 2 Tim. 1.15 and 1 Tim. 5.15 Many of John the Evangelists hearers 1 Joh. 2.19 They went out from us because they they were not of us for had they been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us But none of these were ever sincere Christians and sound at the heart We wonder not to see an house built on the sand to fall or seed not having root wither or trees in the parched Wilderness decay Jer 17.6 or Meteors vanish or Blazing-stars fall or Clouds without rain blown about or Wells without springs dryed up So for Hypocrites to prove Apostates no strange thing and utterly to fall away There are four wills some have observed 1. The Divine will never alters or turns 2. The Angels will hath turned never returns 3. The will of man faln turned and in conversion returns 4. The will of Apostates after that grace received and abused turns away and never returns but becomes like the fallen Angels 2. Even Godly and gracious persons are subject to fall and therefore must not be secure they must work out their salvation with fear and trembling Phil. 2 12. they are bidden to fear least they should fall short Heb. 4.1 Stand fast 1 Cor. 16.13 Take heed least they fall 1 Cor. 10.12 Look diligently least any fail of or fall from so is the other reading the grace of God Heb. 12.15 Take the whole armour of God that they may be able to stand Eph. 6.12 Even the very Elect have this root of bitterness and seeds of Apostacy within them Even Peter had sunk if Christ had not put forth his hand to save him from the water Mat. 14.31 and had been winnowed as chaff Luk 21.31 32 if Christ had not pray'd for him that his faith should not fail Let not him therefore that puts on his harness boast as he that puts it off 1 King 20.11 3. Yet a truly regenerate soul a plant of Gods planting by the water side a plant or graffe grafted into Christ and rooted in Christ can never fall away totally or finally Peter could not when Christ pray'd for him The Elect cannot Mat. 24.24 In the general Apostacy of the Christian world and the greatest persecutions under Rome-pagan and Rome-pseudo-christian Antichristian both times when all the world wandered after the Dragon and the Beast they who had their names written in the Lambs book held out and warped not Rev. 13.8 and 17.8 The elect are as Mount Sion that cannot be moved and are as fixed stars that fall not The house on the Rock stands firm in all weathers The Tree by the waters side Jer. 17.8 Seed in good ground Mat. 13. They who have a seed of God in them cannot so sin 1 Joh. 3 9 And they that are born of God 1 Joh. 5.18 They who are in the hand of Christ none can pluck them out Joh. 10.28 Yet as to the fallings of the Elect not presuming to tell you the minimum or summum quod sic we shall make those concessions or observations 1. We grant that the godly as well as others are subject to this Posit 1 falling-sickness having seeds of Apostacy in them and would certainly fall irrecoverably if left to themselves In te stas non stas Aug. By strength his own no man shall prevail or stand 1 Sam. 29. 2. Grace received truly sanctifying is not for his measure so great Posit 2 or for its nature so immutable and invincible but might be overhorn and would if not divinely supported and continually supplyed as the Widows oyl kept from decay fed by a spring of Auxiliary grace as Josephs bow abode in strength by the arm of God and his bough green and fruitful Gen. 49.22 23 24. Gratia gratiam postulat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10 sed by a well of living water so that it is not the grace in us but the grace with us grace supervening and additional which keeps us from falling Even the good ground were it not for the influence of the Sun and Rain would prove as the stony and Thorny Ground Posit 3 3. There is no such state of consistency in the effectually called But there is a daily combate and of times a great inequality in his Pulse sometimes Amalek sometimes Israel prevails and this war lasts not as that between the house of Saul and David for certain years but as that between Rehoboam and Jeroboam all their days 2 Sam. 3.1 1 King 14.30 Paul sometimes as in the third heaven cries out We are more then Conquerors who shall separate us from the love of God c. sometimes as under foot cries out Oh wretched man that I am who shall deliver me from this body of death Posit 4 4. Even godly persons may fall for once very fouly as Peter yea lye long as David it is hard to say how low they may fall and how long they may lye yet sin not unto death as the Sun is for many months absent from some Climates yet returns again so that they may then say with the Church Rejoyce not against me O mine enemy when I fall I shall arise Micah 7.8 when I sit in darkness the Lord shall be a light unto me Posit 5 5. There may also possibly be a relapse or falling a new into the same act of sin through humane infirmity as Abraham twice denying his wife the Disciples twice contending for supremacy And as I will not say how oft thy brother trespassing and repenting is to be forgiven not to seven but to seventy times seven so I cannot say how oft through infirmity a sinner trespassing and returning with repentance may be forgiven Gods mercies and thoughts being so far above mans Posit 6 6. The Christian may as to his own sense be reduced to a very sad and low state 1. He is poor in spirit he mourns he hungers thirsts pants doubts dislikes all 2. He judgeth of himself as under present prevailency of corruption Carnal sold under sin a forced slave to it Rom. 7.14 3. As if nothing had been done yet and all was to do he begs O God create a new heart in me Psal 51. 4. He may be apt to conclude against himself I never did yet truly believe or repent and which is worse with Thomas I never shall believe 5. In this case he lies bound as Peter Joh. 20.25 Act. 12.6 7. and can't help himself till the Angel comes and strikes off the bands and opens the iron-gate 6. And as to comfort he may be at an utter loss walk in darkness Esay 50.10 judge himself cut off Ezek.
applying Christ in the promised grace of pardon and power in reference to it and thou hast heard it and known it in this case though affliction seem to search out iniquity yet it shall not be found but when affliction starts some sin which thou didst wink at or slightly passe over then thou wilt find trouble and sorrow indeed Direct 6 6. Because there is much malignity in this distemper let me here also add in reference to the same Cause and the sixth this Preventive Follow on the work of mortification close there is a combate between flesh and Spirit be sure you take the right side if sin be it which imbitters thy life and gives a sting to every affliction disarme affliction and kill that which will kill thee Es 27.9 the design of the Lord in affliction is mortification now if thou joynest thy hand in the same work God is ever with thee in the same way and not against thee but in case thou connivest at hidest shelterest some known corruption then thou canst hardly apprehend God but as thine Enemy coming against thee As it was with the City of Abell 2 Sam. 20. they were terrified at the approach of Joab and David's Army Oh! saith the woman upon the wall art thou come to destroy the Inheritance of the Lord no saith Joab but there 's a traitour Sheba harboured here c. 'T is he that put the City into fear and danger and made Joab seem their Enemy when his head was delivered all was quiet now when thou insistest on the businesse of mortification thou wilt joy when thou fallest into triâ—ulation as it was with Jael Judg. 4. having done execution upon Sisera come saith she to Baruc c. Welcome my Lords I know whom you persue here he is dead at your feet behold the nayle in his temple O! saith one visited with the stroak of death I have been long getting down this body of death and now God will do all my work at once be not slack in this work and afflictions will be more joyous than grievous 7. Yet again to come to the root of this malignity and in order to Direct 7 the advancing of the work of mortification endeavour after mortified affections to the World these are the suckers that draw away thy strength from God and the fewel and foment and strength of all that corruption that must be mortified Aversion from God with an immoderate clinging and cleaving to the creature is the whole corruption of Nature Affliction is the reducing thee to God and the ungluing disengaging and divorcing thee from a carnal worldly interest therefore minus gaudebis minus dolebis the lesse thou joyest the lesse thou ruest the lesse thou layest a World-interest near thy heart the lesse that affliction which is the parting work will go to thy heart therefore let all creature-comforts and advantages be loose about thee as thy cloathes which thou mayest easily lay aside and not as thy skin which cannot be pulled off without great torture affliction endangers nothing but that which is outward therefore let not thy excessive respect to that which is without thee make thy affliction an inward terrour If thou countest the World of no value thou wilt be able without inward perplexity and fear to passe through all places of danger and plunder as the Travellour when he carries but a small matter which he knows if he looses it will not at all undoe him Besides If thou lovest the World the love of the Father is not in thee and this will be a desperate venomous sting to thy Soul in thy affliction if thou wouldst not have the World thy plague and thy poyson in the enjoying thy wrack and thy terrour in the loosing comply with the Word and Spirit of Grace in the application of a Christ crucified for the crucifying and mortifying of thy affections unto every earthly interest 8. In reference to the eighth cause unacquaintednesse with affliction Direct 8 live in the meditation and expectation of the Crosse be much in the knowledge of the necessity nature and design of afflictions 1. Necessity 1 Pet. 1.6 If need be you must be in heaviness for a time In respect of the terms of the Covenant which lye in this deny your self and take up your Cross c. And in respect of our disposition we cannot be without them to wean us from the World to imbitter the creature to us to conform us to a crucified Saviour and make us partakers of his holiness 2. The nature and design of Afflictions They are fire not to consume our gold but to purge away our dross they are not revenging Judgments but fatherly medicinal Corrections not judicial Poyson but remedial Physick c. Therefore 1 Pet. 4.12 Think not strange be not strangers as the word imports to the fiery greatest tryal and thou wilt not be dismayed when it comes Even Poyson may be habituated and made innocent If a stranger come in unexpected into our house grim and armed with Instruments of mischief we know not whence he is nor what he comes for it will startle and appale us But if we be acquainted with him and his design and expect him we are quiet and composed to entertain him So when Affliction comes we can say This is the Cup my Father gives me who I am sure means me no hurt this is but what I looked for every day c. Enure we therefore our selves to the Cross and make it familiar conversing with it in our meditation and expectation Seest thou one afflicted with the loss of a Wife another of a Husband another of a Child another of Estate another begging bread in Prison or distress c. bear part of his burden in sympathy and pity and readiness to succour him and put thy self in his or her case supposing thou wert so and so it will do thee no hurt what shouldst thou do And so God will make thy burden light Psal 41.1 So thou wilt be prepared to entertain and meet the burden and it shall not fall upon thee and upon thy spirit to crush and sink thee c. Think often and think not amiss have no hard conceits of affliction and it shall not be hard upon thee Take this Course and then as for the malice of Satan in accusing and tormenting and the seeming severity of the Lord in withholding and withdrawing thou shalt not need to trouble thy self for Satan is a restrained and conquered enemy and cannot hurt thee and God is reconciled and will not hurt thee He may try thee by intercepting the sweetness of fruition He will never curse thee by intermitting or breaking the firmness of the Union and if he hide his face for a moment lament after him and he will visit thee with everlasting kindness of his compassion which change not though there may be a change as to what thou feelest Thus much for the Preventives to prepare for double afflictions upon
that our Religion may not be a dull languid lethargick principle but may render us fit and prompt for all the actions of a spirituall life And now this life of Religion the case supposeth the person to have who needs advice and then you 'l quickly perceive that there be two things in danger 1. The life of Religion in a religious person 2. The life of a religious person and so the case doth resolve it self into these two Queries 1. What should believing Christians do to support the life and vigour of Religion in their souls when they want the ordinary means of publick Ordinances and are indangered by the leavening society of wicked men 2. How should they preserve their lives among persecuting enemies without hazarding the life of their Religion For the clearing of and directing in this case I shall now premise some Propositions fit to be taken notice of Prop. 1. It cannot be expected that any Rule should be given according to Scripture whereby both the one and the other life may be certainly secured for many times Gods providence brings us into such circumstances that if we are resolved that come what will wee 'l keep our Religion we must lose our lives and if we are resolved to keep our lives though with the hazard or shipwrack of our Religion we must then part with our Religion and perhaps our lives too 2. There can be no certain and infallible course propounded whereby the life of the body may be secured with the losse of Religion though Devil and world bid fair and promise we shall live and do well if we will part with our Religion yet they are not able if willing to make good their promise so long as there be so many thousand wayes to death besides Martyrdome and this is the purport of that threatning expression Mat. 16.25 Whosoever will save his life shall lose it not only that eternall life which is the only true life but even this temporall life as many relations tell us 3. The life of Religion in the soul is that which by Gods blessing and our spirituall care and industry may be infallibly secured in any place among any persons in any condition I do not say the outward exercise of Religion but that which is the life and principle of Religion in the soul may be preserved Force and violence may deprive those that are religious of opportunities to meet together and pour forth their Common prayers and supplications to God and publikely sing forth the praises of God and hear the great truths of the Gospell preached unto them nay they may be hindred from speaking with their mouthes either to God or for God as many of the Martyrs have been gagged but all the force and violence in the world cannot take away that which is the principle and life of Religion unlesse we our selves betray and cast it from us nor can they hinder the prime and principall acts and exercises of Religion All the world cannot hinder you or me from having good thoughts of God from sanctifying the Lord God in our hearts from trusting in hoping in rejoycing in the goodnesse and mercy of God through Jesus Christ from making holy melody in our hearts and such musick as shall be heard beyond the sphears though he that stands at our elbow knows not a word we speak so that true Religion both in the principle and prime exercises of it may be infallibly secured insomuch that he who can rend the heart out of the body cannot tear Religion out of the soul 4. His soul cannot be quickned with the life of the Religion of the Gospell who is not in heart perswaded that the securing the life of Religion in his soul is hugely more his concernment than the preserving of the life of the body Yea his Religion is built on a sandy foundation who hath not seriously considered that for ought he knows his Religion may cost him his life and hath not brought his soul to an humble resolution to lay down his life rather than let go his Religion thus much is clearly imported in that passage Luk. 14.27 28 c. Which of you intending to build a tower sitteth not down first and counteth the cost c 5. The society of good men and enjoyment of Gospell Ordinances is of speciall use to preserve quicken and enliven the principle of Religion in the soul they are to Religion in the soul what food is to the naturall life of the body and therefore the Ordinances in the Church are compared to breasts of consolation Isa 66.11 The great design of God in appointing Gospell-Ordinances is that by the help and assistance of those gifts and graces which he bestows upon his Ministers the souls of those who are estranged from him should be brought home to the owning and acknowledging of the truth and that those who have returned to the Lord should be more and more affected with a sense of divine goodnesse and their dependance on the Lord for all they have and hope for and indeed if preaching and reading and praying and every other Ordinance both in publike and in private do not aim at and intend this great end the begetting or actuating and stirring up the life of Religion in our souls then are they what some would fain perswade us vain uselesse troublesome things If thy coming to Church to hear a prayer or a Sermon be not by thee designed and do not in the even tend to make thee better to love God more loath sin more and value the world lesse and resolve more heartily to obey the Gospell thou hadst as good have been in thy bed or shop as in the Church and if in preaching and praying we that are Gods mouth to you and your mouth to God have any other design than to stir up in your souls good thoughts of God affectionate workings of heart towards a loving tender-hearted father zealous and hungring desires to do the will of God and expresse our love by obeying his commandments I seriously professe I should think my self much better imployed to be working in a Coblers stall or raking in the kennell or filling a dung cart than preaching or praying in a pulpit and let those who do not intend these great ends know that ere long they will finde they had bettter have been imployed in the most debasing drudgery than in the outward work of God with sinister and unworthy ends These things premised the case resolves it self into these particular questions 1. What should beleeving Christians do to support the life of Religion in their souls when they want the ordinary food of publick Gospel-Ordinances 2. What should such do to preserve their outward concernments among persecuting enemies without hazarding their Religion In answer to the first question take these Directions 1. Let such humbly reflect upon their former sleighting despising and abusing the means of grace which now they want it is the usual method of God to
pursued presently into act if they convince you of any neglected duty fall immediately upon the practise of it If they make you more resolute against any carnal or worldly lust betake your selves presently to the mortifying of it If they kindle any holy affection to Christ or his people give some real expression thereof without delay If they revive any languishing grace let it be forthwith exercised This was Davids practice Psal 119 60. you will finde this one of the best expedients for the fixing and securing of those good motions which are raised in your mindes and hearts by the Ordinances When the blossoms of a fruit-tree are once knit though the flourish thereof be gone and you see nothing but the bare rudiment of the expected fruit yet you think it more secured from the injury of frosts and winds than if it were still in the flower good motions when they are once reduced into act are thereby as it were knit and brought to more consistency They are then well past one of their critical periods where most miscarry and so are more like to live and continue with you Besides the act strengthens that good motion and disposition which leads to it and so makes you more ready for another act and that disposeth to more acts and those to better and repeated acts beget a habit and this as the Philosopher tells us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that will stay by you The hearts of the people being raised by Hezekiahs zealous speech 2 Chron. 29. they were kept up in that posture till the work designed by him was finished till Religion was restored and reformed and how came this to pass Why the thing was done suddenly vers 36. he pursued the peoples good inclinations and brought them into act suddenly he struck while the iron was hot When your hearts are heated by the Ordinances set immediately upon your work the primus impetus affords a great advantage if it be improved possibly in the vigour of it you may overcome those great dfficulties and oppositions which have been too hard for you formerly and may otherwise give you impediment hereafter and this being mastered your progress will be easier you may go on towards heaven under the power of the Ordinances with less interruption and fewer intercisions of these divine influences Jam. 1.22.23 But be ye doers of the word and not hearers onely deceiving your own selves for if any be a hearer of the word and not a doer i. e. if he do it not presently as appears by what follows he is like to a man beholding his natural face in a glass for he beholdeth himself and goeth his way and streight way forgetteth what manner of man he was The glass discovers what spots and sullages are in his face that he may wash them off or what is disordered about him that he may correct and compose it but if he do not this presently if he put it off till some occurence divert him from the thoughts and remembrance of it his looking in the mirror will prove but a loss of time a vain curiosity Your use of the Ordinances is like to prove no better if you practise not what they lead you to without delay its like to be no other than such a viewing of your selves in a glass a meer fruitless speculation 5. You must take much pains with your hearts if you would have them retain the vertue and efficacy of the Ordinances The effect of them should be as a nail fastned in a sure place but the heart is so hard and knotty a piece that you cannot drive it in without many blows it will require all your strength to force it in far enough and all your care and watchfulness to keep it in when it is there They grosly mistake Christianity who take it to be consistent with our carnal ease and slothfulness who place it in notions or opinions in fair shews and a specious profession in forms gestures or external observances in conforming to this or that mode of Worship or Discipline It were well for the World if one could be a Christian at such an easie rate but they that please themselves with such conceits they erre not knowing the Scriptures The action of a Christian is all along in the New Testament expressed by striving wrestling running and combating exercises wherein he that will not be worsted must intend all his spirits stretch all his sinews put forth all his strength he that is a Christian indeed he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.12 13 14. Heb. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 13.24 his daily course must be a combating as for victory a running as for a Crown a striving as for life The power and life of holiness can neither be attained nor upheld without an effectual use of the Ordinances the Ordinances will never be effectual to purpose unless the vertue of them abide upon the heart now it meets with such reluctancy and opposition from the heart so far as it is unrenewed that it can never be fastned there without striving and strugling and earnest contending it must be done in despight of our own ease and carnal humours and natural inclination and all the resistance of the body of death If you think this too much you think much to be Christians indeed however you pretend to the name Those that are acquainted with their own hearts finde it very hard to get them raised to a spiritual and heavenly temper very difficult to get them pullied up though they have the advantage of the most powerfull Ordinances to any good posture and when with much ado they are got up exceeding difficult to keep them there Alas we seem to be forcing a weighty stone up a steep hill when with much toyl we have got it near the top take but our hands off a little leave it but to it self and down it runs further in a moment than we can get it up again in some hours Our way to heaven lyes up the hill that which is spiritual and heavenly is above us the natural bent and tendency of our hearts is downwards as there is no getting them up without toyl and pains so when we have raised them a little leave them but to themselves grow but a little remiss and negligent and down they run on a sudden we shall quickly finde them at the bottome of the hill in a carnal lukewarm earthly temper When our hearts are effectually touched and raised and moved in the use of Ordinances there 's no keeping them in a quick and lively motion without striving and strugling and as it were forcing them on with might and main The influence of the Ordinances falling upon a sloathfull soul is quite lost and meerly thrown away upon it Prov. 12.27 The sloathful man roasteth not that which he took in hunting So he loseth all his former labour because he will not take a little more