will be long enough ere you of your selves stirre one inch off your own ground If he alter not your intentions sure it is you will intend small good to your selves but please your selves in your drousie dead and senselesse way till yee goe hence and be no more Me thinks you should rouze up your selves and moan your selves to the Lord saying Am I the onely dry barren wretch of all others whom thy Spirit should never blow upon whom no mercies crosses or government of thine should ever affect I see O Lord thy steps wheresoever they goe drop fatnesse and thy fingers drop mirrh upon the handle of the doore Cant. 5.5 where thou knockest But I am still a barren desolate creature without any acquaintance with thee in thy wayes And for the second sort of such as have felt the Lord comming toward them in sundry wayes and that hee hath not left them without witnesse but by his Word his workes by death of wife or husband or by good company or losse of children estate name many privie and secret warnings of their conscience hath checked them or offered them many meanes of good and drawne their hearts thereby but they have shaken them off as a dog doth a blow on the head That sometime in such houses and places as they have dwelt in sometimes in hearing some searching Sermons or by the offer of Christian yoke-fellowes or by other occasions Such as God hath prevented beware of dallying the Lord hath solicited them earnestly to turn and repent howbeit it is with them as with Israel in the wildernesse whose carcasses were scattered therein they have tempted him seen his works but to no purpose for the Lord is vexed with them for their stubbornnesse and their hard and rebellious hearts which will not know God nor come in Oh! beware lest this patience of God which should have drawne you to repentance doe not harden your hearts to utter destruction To both sorts I say this Know it if those whom the Lord means to save he wil be alway busie about them to accommodate all things to their calling and conversion what a wofull case are they in who have all their lives long either seen no finger of his in meaning them good or else escaped his fingers most subtilly and slily as fast as he hath pursued them Doubtlesse for ought can appeare the Lord meanes them no good if they had been sheep belonging to his fold he would never have suffered them to erre and lose themselves so deeply in their lusts but hee would have recalled them But his not suffering the breath of his spirit one whit to stirre in them doubtlesse he meanes they shall nuzzle up themselves in a dead senselesse estate unto perdition Oh! what beds of ease doe you lye upon that you should take one nights rest two nights till you finde your selves out of this misery Secondly this should teach us to adore this great God and onely wise Vse 2 and that because hee hath the key not of the wombe onely and deeps Instruction Adore the wisedome and love of God in his preventing grace Jerem. 10.23 clouds and the grave but of the hearts of the sonnes of men Hee onely can order their courses wayes and intentions to their owne greatest good and his glory It is not in man to order his owne way the heart and purposes of men are their owne but the dispositions thereof are from the Lord as the issues so the preparations to life and death are in his hand It is no priviledge of a Prince over his subjects nor of a parent over his children nor of husband over wife They have authority to over-rule the bodies the outward behaviour and duties of such as are under them But for the secret over-swaying of intentions and turning them from their owne to his way it is onely the Lords prerogative It is with mans intentions as with the body of a man in a ship who walkes upon the hatches from East to West Yet the motion of the ship being contrary carries the man the way of her owne motion neverthelesse This should therefore breed in us singular reverence of God and provoke us to magnifie him both with our prayses and with our prayers With our praises first By praises As the Church in the Psalme having professed that shee had seene goings of God both towards their fathers and themselves Psal 68 24. Deut. 8. in wildernesse and Canaan that he might humble and try all in their heart subjoynes presently The men singers that goe before and the women singers after Psal 123.1 and praise the Lord. If the Lord had not been on my side shouldest thou say in disposing every way for my conversion I had never been brought home But I see that it was the finger of God that when I had run my selfe into desperate company forsaken the counsell of all friends shaped a course to my selfe perhaps to spend my patrimony riotously perhaps to haunt harlots and lewd companions or to travell beyond sea in an humour of discontent to seek my fortunes or to seek the world and implod my self in the dirt and dunghill of covetousnesse or to mâ—â—ch my selfe resolutely with one whom I fancied onely for her out-sidâ—â—ayâ—â—g Give mee her for she pleases me well then did the Lord provide better for mee then I deserved turn mine intentions quite off divert them to serious thoughts of mine estate prepare a good wife a peaceable life in marriage good friends good Ministery and turne mee from the pit I sought a good frame in a blinde corner under an Idoll the Lord tooke him away sent a better and tooke me napping in my hole and brought me home to himselfe Job 33. No good soule that hath tasted these preventions of God can bee silent Sundry passages of preventing providence one prayses God that living in a desolate prophane corner of the Country in the practice of drunkennesse and lewdnesse the Lord sent a friend by providence to the house where he dwelt who by his sober caniage and report of the fruit of the Gospel in other parts brake me off from my sinfull life bred a zeal after God good means by which I was haled out of my dungeon to live under the Ministery in Goshen where I was convinced by the light of truth and converted to God Another comes in and saith O Lord if I had rusht upon such a match lighted upon such a Ministery I had been quite lost thou plantedst me better As Psal 80. the Church blesses God for pulling her from Egypt where she grew as a lilly among thornes into a better soile So should we adore Gods preventing us accommodating and suting occasions crossing lets giving strength to the meanes and overruling purposes as no doubt the woman John 4. going to her kinsfolke and saying Come see a man who hath told me all magnified mercy which finding her in a cursed scornefull
to clasp closely with his promises 5. Because the Lord promiseth nothing but what hee first purposed to performe 6. Because hee measures his promises not according to our capacity but his owne bounty from page 595. to 598. Gods performing of promâ—ses to bee understood with limitation What those bee Three in number viz. 1. Hee performes them yet not in that very kinde wherein the soule expects 2. In generall promises to the Church the time of performance must bee left to God 3. God performes to his but then they must live uprightly and keep their covenant not else ibid. The Vses 1. Gods people looke more at the good of a performance then the bare performance it selfe 2. We must not taxe Gods administrations 3. They who breake with God must looke that God break with them pag. 598. 599 God must be left to himselfe for the performing of promises without our mixing of our wits and wills therewith pag. 606 Gods faithfulnesse in keeping promise with us must teach us to bee faithfull to others in keeping promise pag. 607 Gods people ought to bee encouraged thankfull and comforted for the Lords faithfull performing of promises Also humbled for their provoking of God to the contrary pag. 618 H. Heathen stories fall short of those rarities and wonders of the Scriptures pag. 4 Husbands and wives must abhorre câ—rnall reason pag. 220 Humblenesse in Gods way a speciall grace pag. 463 Hypocrites who come with their cost and toyle to God rejected pag. 365 Hypocrites and elect ones differ in the issue of their labours pag. 453 True Humility scornes not to learne of the meanest Teachers pag. 460 Humility alway goes before grace pag. 464 Most Hearers abide in unbeliefe because their hearts were never humbled pag. 466 Humbled soules comforted pag. 469 Hypocrites false grounds in breaking of Gods commands discovered 528. The trickes and wayes whereby they defend it ibid. six or seaven of them The 1. By avoyding their realnesse 2. By avoiding conviction 3. By diminishing the extent 4. By opposing one command to another 5. By false plea of examples 6. By adding of new commands of their owne 7. By cavilling against the strictnesse of Gods ibid to page 531. I. Iewes strangely insensible of God in the middest of all his miracles pag. 4 The truest Iudgement of a mans estate is rather what corruption he wants then gifts which he hath or graces he seemes to have pag. 60 Instances of much folly and indiscretion in the dealings of Christians pag. 213 Irresolution in matter of Religion as dangerous as grosse blindnesse pag. 254 Inferiors if gracious are a great convincement to superiors pag. 288 Inferiors being to deale with superiors must consider what their persons will beare pag. 329 Iudge not rashly of Gods administrations either publicke or personall dispensings of grace with difficulty or ease pag. 376 Iudgement of controversall truths to be ascribed to men of most sincerity who these are pag. 414 Inconstancy and disproportion in mens affections and â—ctions argues falshood pag. 435 Inferiors must not withdraw their service from their superiors if God call them to it 461. Perswasions to it ibid. The Ingredients of a promise serving to inable and improve it 483. five or six of them ibid. Iudgements of God upon carnall and wilfull unbeleevers pag. 494 Intention extension of commands what Vide Extent pag. 521. 522 Inferiors must enquire into the lawfulnesse of their superiors commands and not obey implicitly pag. 524 Inferiors must not follow the commands of superiors to break Gods commands 527. especially the command of the Sabbath ibid. Iudgement of God upon hollow-hearted dispensers with his commands pag. 530 Iordens waters though no Type yet a resemblance of Baptisme pag. 592 Indifferency and neutrality of Spirit worse then open prophanenesse 868. and usually it growes to it ibid. Iesuiticall equivocation to be abhorred and upon what grounds pag. 240 L. Letter of the Scripture not to be wrested against the sense for mens private ends pag. 58 Love and honour of Gods Prophets appeares in this that we obey their voyce Reasons of it pag. 397 Lovers of the Minister in the generall yet concealers of their errors corruptions to be reproved pag. 401 Le ts of faith to bee seriously abhorred five or six of them mentioned pag. 502 Lesser light in faith may yet goe with greater assurance pag. 513 The Law how far it 's strengthened or weakned by the Gospel pag. 523 Le ts of close walking with God to be abhorred 550. eight or nine of them named ibid. Limiters and restrainers of promises are to be reproved 580. Sundry instances ibid. All Le ts of performing the promises of God to be studiously shunned 113. What these are 1. Mistaking of performances 2. Carnality and deadnesse of heart 3. Murmuring 4. Some grosse sinne 5. Limiting of God 6. Errour of the wicked 7. Vnobservance 8. Curiosity or censure with others ibid. M. Miracles serve to convince the soule of the truth of God sealed thereby pag. 5 Miracles how farre ceased uncertaine to us and in Gods hand ibid Ministers must be jealous of the least aspersion to Gods glory to their owne persons or of offence to others by their carriage pag. 58 Man very prone to idolize meanes and to set them up in Gods place pag. 68 Ministers must not abuse their parts to case and pampering of the flesh pag. 75 Markes of fleshly wisedome subdued foure or five See pag. 81. 82. 83. Ministers must bee first in Selfe-deniall It is the true Mortmaine pag. 164. 165. Ministers of all others must abandon carnall reason and that in many things mentioned pag. 215 Magistrates must beware of carnall reason pag. 220 Markes of Selfe defeated to teach us to avoid it 1. Shee is coy and queasie upon reproofe 2. Lazie and slothfull to amend 3. Alway in her extremities 4. Partiall pag. 263 Meane silly persons if godly need not thinke themselves contemptible pag. 289 Masters must chuse their servants by this mark of faithfulnesse pag. 310 Masters must bee Fathers to their Servants 315. Reasons of it 1. They have betaken themselves under their protection 2. They are as children to thee in point of fidelity ibid. Wherein this duty stands 1. In preparation 2. In performance Both in sundry Branches 1. See and adore Providence in ruling thy servant for thee 2. Manage thy servant with thy best skill 3. Give his soule her portion as well as his body 4. Feed his eye by thy example 5. Command in the Lord 6. Impose not violence in lawfull things through excesse 7. Conceale not his painfulnesse 8. Defend him from hurt 9. Carry an equall hand among servants 10. Neglect him not at his departure ibid. 320 Ministers must not count the worke of setling the conscience a slight worke 332. Helpes for the enabling the Minister to it ibid. Exhortation to it both by preparation and practice Rules for it in speciall 1. Discerne mixt sorrow from single and separate them and
above them or her selfe above him all is one she examines nothing by the rule of right going to worke but rests in the deed done yea let what objections will come in their way they are at a point and returne to their owne bent thinking that the children of such prayers and duties cannot perish As those Jewes told Christ of the Master of the Synagogue he deserved he should heale his daughter for his good workes sake But if selfe were as she ought she should come in as that man did and tread himselfe in the dirt Master I am not worthy that thou shouldest come under my roofe so that in themselves they can feele somewhat to trust too though it be nothing but in the Lords promise bee it never so evident they feele nothing Thirdly the motion of Selfe is eager and violent she wants that inward moover of the spirit 3. Her Violence which should act her by the power of a sweet principle from within and put boote in beame as we say securing her of a good and safe issue of her labour For then she would not put forth her selfe so earnestly and violently by her owne strength but calmely and quietly rest her selfe well satisfied in the comfort of that spirit which can effect her desire and subject her owne endeavours and performances to the spirit of grace As the Prophet Esay telleth those Jewes who strove to overcome their enemies by the aide of forraine confederates Esay 30. your strength is to sit still follow not your own violent motion but trust to the Lord and let your streame runne in his runne softly as the waters of Silâ—e so I say to this violent selfe stand still behold the salvation of God and you shall see your enemies all scattered not by your strength or might but by the power of God We know what strife a man useth in his trade who hath no inward principle of skill to enable him in comparison of a skilfull workeman the one is more painfull then the other but the latter hath more ease in his worke And hence it is that selfe hath so continuall a toile to hold correspondence with grace as fast as corruption rebells shee falls to damming and stopping the course of it but the more she dammes up the passage the higher the waters swell and rise so that she must needs give them some way and course at last and grow weary of resistance whereas the poore soule whose heart is humbled and broken feeles the streame and torrent to be turned another way and so she needs not alway resist and dâ—mme it up because it s prevented by a stronger motion And in truth selfe-violence is no better then selfsloth in this respect for she findes as small fruit of her strife as of her ease neither are blessed when she is lazy she is snared with accusation and when she is satagent and busie shee is discouraged with ill successe the Lord aiming at this that so shee may be weary of her selfe There seemes I grant for the present while selfe keepes her motion a great deale of zeale in selfe performances as one said of himselfe that while he praied out of himselfe he praied with far more zeale passion and expression then when hee praied by the spirit of grace and supplication Selfe being very full and free in her owne element but barren and off the hookes if out of it And this violence may appeare further in the frequency and difficulty of selfe-performances for as wee see where there be fewest good and solid dishes of meate at a table there will bee the more slight ones with their covers upon them as if there were some great matter under so is it with Selfe the lesse substance she hath the more shews shadowes the more pompe and ostentation Mâ—tth 23. Mica 6. The Pharisees and those Hypocrites in Micah were fuller of their traditions washings and clensings offerings of costly and excessive services then the faithfull worshippers who rested rather in a little and good viz to walke humbly and righteously with God then in a world of drosse As a drunkard so long as he can use his tongue and his feete thinkes himselfe sober whereas the truly temperate suspects himselfe at every turne so here selfe lookes at her owne motion not how regular and orderly it is As a boy unskilfull in writing when his hand is led delights still to stir it and to move his hand of himselfe and so blurs and blots more then he writes so selfe will be stirring and doing full of her owne spirit in praying fasting hearing and the like no man can be zealous enough to please her Christ himselfe was not good enough for a selfe-pleasing hypocrite The Lord loves no double diligent ones but those who being led by the spirit of selfedeniall and grace rest themselves upon the power of a promise not to be idle but as abhorring to make more haste then good speed Lastly Self if she be defeated of what she would 4. Her disappointment is sore disquieted and unsetled The greater her heat and violence was in motion the deeper is her discontent if crossed Concerning which I shall have more occasion to speake in the next verse Here only it shall bee sufficient to give a touch of it When Selfe is held off and delaied she falls upon God Oh! what a wofull fruit of all my labour is this that God should so long keepe me from my desires and thus long crosse me hence come cavills against God as if he did them wrong thus to disappoint them selfe is querulous Esay 58. Esâ—y 58. Mal. 3. full of tedious accusations and baskings of her selfe much like one that cannot swimme who yet will beat the waters and this comes partly from presumption and partly from bondage as thinking she should deserve better from God and yet feels all ill within whereas a poore soule being beaten off one way yet feeling a support within girds her selfe the more about and looking at the unchangeable faithfulnesse of God interprets his delaies no otherwise then the Syrophoenician did Christs answers not to be cordiall but trying her faith self-deniall O Lord saith she although thou beatest me off Matth. 15. thou meanest not to reject me for that were contrary to thy office to save the scattered ones of Israel Therefore O Lord here I lye at thy feete if thou kick me away and have no pleasure in me I can say nothing doe with me as thou wilt I am not at mine owne but thy dispose and if it seem good to thy wisdome to deferre me I shall thinke it meeter for the time present then to be satisfied since it s ever best for me to be as thou wilt have me knowing it shall be one day as thou hast promised And surely well may I adde this fourth marke to the former for as selfe hath no bounds of humility and modesty when she is pleased with her duties
good should draw thine affection to be for them True it is servants are not as children in point of naturalnesse and neerenesse for the child abides in the house for ever but the servant only for a time yet during that time he pleades for fatherhood and regard from thee so farre as is meet Quest But wherein stands this duty of Masters toward them Answ Briefly in these things First in a preparation Secondly in a performance 1. Preparation Behold God in thy servants duty Gen. 35.5 First for the former When thou seest that thy servants heart is subject unto thee and that there is a reall awe and Religious feare of spirit put into him by God for thine advantage and that as it is said of the Nations when Iaacob went to Luz the Lord smites a trembling at the ordinance of government Thy duty is to behold God in this worke to see thine owne basenesse and to say who am I that thou shouldest subject the wills of men unto so sinfull a creature as I am It is not my worth authority or carriage which could claime that esteeme and service which my servants tender unto me It is thou O Lord that subduest my people unto me In me there is nothing but might breed disdaine and despising as well as reverence But thou hast covered my uncomely parts by the honour of thine ordinance Oh! that this might draw my soule in subjection and awe under thee Eph. 3.15 who art the father of whom all the families of the earth are called Oh that I could tremble at thy greatnesse Oh! that as thou hidest from my cretaures their owne strength and parts that they might be wholly under mine authority so I might remember that I am under thee far more absolutely then a creature can be under mine Oh! that I might not feele mine owne parts strength wisdome welfare but feele thy feare upon mine heart as a bridle to awe and to restraine me from any boldnesse or loosenesse before thee Lord I never see awe and feare in my inferiours to me-ward but presently I conceive thou art in it to reflect a greater awe of my heart toward thy selfe For every Kingdome and rule in this world from a King to an housholder is under a greater Oh! let not my servant rise up in judgement and condemne me in that hee could behold that in a sinfull peece of flesh which could subdue him but I could never see that lustre and glory that mercy and love in thee which should draw and subdue my heart to thy selfe and set thee up so therein that my selfe might bee as nothing Psal 73.27 that I might say Whom have I in heaven but thee or in earth like thee By this meditation with praier prepare thy selfe first and then the duty will follow the better 2. Performance 1. Yeeld fatherly respect to thy servant Secondly having thus first given up thy selfe to God give thy selfe also to the duty of fatherly and due respect to thy servants and let not thine heart checke thee for any such wilfull neglect of them as might cause the Lord to punish it in thy selfe Even thy very diet lodging and care of the body must be good Thy horse thou wilt sometimes attend busily and carefully because thou wouldest have him serviceable and loath he should faile thee even so looke what thou wouldest have thy servant toward thy selfe that utter by the managing his spirit and framing of him for thy use The Masters eye makes the fat horse and his care the good servant This generall branch out to thy selfe in these particulars First be sure that as thou thy self lookest daily Tender to him his share in spirituall instruction for the bread of the day from God so tender thou as thy servants steward the demensum or portion due to thy servant daily let him share in thine instruction catechising and information in the Lord with correction and reproofe warnings and admonitions encouragements and promises let him not goe up and downe shifting and gracelesse give him such as the Lord hath given thee with praier for blessing daily and know that this is as meete for him as his daily food or wages better unfed then untaught Trust not thine owne wisdome but carry him in thine armes to God and pray the Lord to wash him shave off his locks and pare his nailes to make him faithfull to lay his hands upon him and blesse him that so thou maiest have a servant of the maker purged and made usefull for himselfe and thee When thou hast him tyed to thee by Gods cords he is safe This whet every day will be no let unto thee Secondly feed him not onely by the eare but by the eye Feed him by the eare and eye too pull not down that in practice by an humorous passionate base and ungracious carriage which thou hast set up in him by teaching for this will make him loath thee and despise it But tender unto him an holy grave and pure example walke before him so that Gods authority may appeare in thee Stand not so much upon thy superiority of fatherhood over him as wisdome and respect unto him Above all as Salomon saith over heare not thy servant when he speakes evill of thee that is let him see that thou art a man who can rule thy passions for thy selfe canst tell that thou hast oft offended God in that kinde This convincingnesse of thy carriage will breed invincible reverence and reflection of obedience toward thee againe See that thy servant despise thee not This will command reverence Contrarily the heart of a servant will suggest thus if thou walke basely what is matter how I serve such a Master What if I filch from him neglect his worke speake evill of him and dishonour him runne away from him It is good enough for him God is just But holy walking awes a servant overpowres his heart shames him makes him blush and puts him to silence This is powerfull not by violence but by perswasion both in sight and behinde thy back Thirdly Looke to thy authority 1. In charges bee carefull both of thy authority in commanding and in practising For the former impose nothing upon thy servant which the Lord hath not warranted thee by his word Bee not so vile as to digest any thing so thou maiest have thy worke and thy will done by him Be thou thy selfe also under authority and be a Master in the Lord. Thou hast enough to answer for thy selfe endanger not his soule also to make thine account more grievous Stretch not thy conscience to pervert his urge him not to breake Sabbaths send him not upon errands that day as if it were loose and might be spared fleece not from God presse him not to make a lye for thee to sweare or forsweare for thy sake and the like carry him not with the to base lewd companies pleasures lusts 2. For practise So for practice Ye
with a love farre above whatsoever a friend an husband a father a guardian can affect the persons of their friends wives children or orphans If the love which they utter bee greater must not the duty of love be so which they owe them So then God will have the people to tender esteem and honour the Minister It s a charge which no time no prescription can alter Reason 2 Secondly as they are thus to embrace him for his very message sake and the honour of his calling So also in respect of the outward service he performeth as man to man Who goeth to warfare upon his owne charge Who can attend the word and the world too Should they that serve at the altar and attend to reading be compelled to forsake their places and play the drudges Plow and sow runnâ— to mill with their sacks and to market with their wallets to get in their owne provision Shall Gods annointed ones upon whose head the oile of the consecration of their God hath beene laid and are separated from men to the use of God and the service of his Church returne to bee common worldlings trade and trafficke in earthly affaires all the weeke long and on the Sabbath with prophane hands attempt holy things Is is not meet that the be borne out of all other charges See Heb. 13.17 that they may closely attend to Gods worke unto which who is sufficient Yes verily Shall shepheards souldiers watchmen Embassadours all need their support for their travell and shall a Minister be left to his owne charge Were it for the Kings honour to send his Embassadour to Venice and there to leave him so destitute of meanes and provision that he should be compelled to turne Merchant or Factor to maintaine himselfe What basenesse were that Should hee worke with his own hands as Paul who therefore made tents because he needed neither study nor provision How dishonourable were it Read that choice Text for this Heb. 15.27 Thirdly the Minister of God his maine worke is the saving of the Reason 3 soules of those that heare him to turne people to the living God 1 Tim ult Act. 26.8 from their Idolls to beget them to God to convert them to travell of them a new till Christ be formed in them to marry them first and after to present them as a pure virgin to the Lord Jesus to beare them upon his shoulders to heale them of their diseases to keepe them from the Wolfe Lion and Beare to comfort them at the heart and to declare unto them their righteousnesse with a thousand such like spirituall offices and can any affection love cost maintenance equall that tender regard of a Minister of the eternall soules of Gods people No verily Nay not so only but they are sacred pledges of the peoples welfare Reason 4 that so long as they abide among them they carry them as under the safe conduct and banner of God The fire shall not burne them nor waters drowne them nor wrath of God consume them While Moses and Aaron were among the Israelites with their mediation betweene God and the people carrying Gods gifts downe to them and their prayers and sacrifices up to him how safe were they While Noah that Preacher of righteousnesse lived upon earth what waters could hurt it Was it drowned till hee was taken into the Arke They are even the hostages of safety to their people Those that stand in the gap and lye in ambush for them howling betweene porch and altar for them Spare thy people O Lord whom thou hast bought Joel 2. Numb 14.15.16 What shall the heathen say saith Moses if thou bring thy people into the wildernesse to destroy them Such advocates and impleaders are they at the barre of heaven for their welfare They are the Dogs of the great Shepherds flocke to shelter them from the wild beasts of Heresie Schisme Prophanenesse and Atheisme and from vengeance provoked thereby They with their Censors stand between the dead and the living to stay the plague They are the pillars to hold up and hold forth the truth of God and to preserve it incorrupt and unspotted till the comming of Christ They are the Swords and Axes of God to cut downe and destroy the wicked and enemies of the Church that mouth of Christ out of which the sword of two edges proceeds either to defend or destroy They are as Abrahams Iobs Samuels and Daniels great stakes props to uphold the great building and frame of the Church as they said to David Thou art worth tenne thousand of us So are these if they be such as they ought persons pickt out one of a thousand 2 Sâ—m 18.3 And shall not this honour of theirs procure them love and honour at their peoples hands deservedly Yes without question Not as though all they can returne can equall the cost and worth of the Ministers labours Philem. 8. for the worke of conversion deserves the returne of the soule in thanks but to declare the obedience of their heart to him that commands it and the thanks which they inwardly beare and would testifie in a far other kinde if it were in their power Psal 16.2 And lastly that the due which in deed wee owe to God save that our goodnesse cannot reach him may in the descent of it fall upon his Minister whom he hath made his instrument of doing good and his Attorney to receive our acknowledgement The reward is rather an honourable then an equall recompence So for Reasons Proofes Gal 6.6 1 Cor. 7.9 The Scripture is plentifull of proofs for it Let him saith Paul that is taught in the word communicate to him that teacheth him in all good things And the same Apostle purposely handling the point Doth any man plow and sow or plant and not looke to eat of the fruit thereof Doth not the Law meaning the perpetuall equity of it say Thou shalt not muzle the mouth of the oxe which treadeth out the corne And he that serveth at the Altar must live upon the Altar Doth God take care for oxen or saith he it altogether for our sakes Surely for ours that he who soweth in hope should thresh also and bee partaker of it If a man should sow wheat in his field would he not looke at least to reap a crop answerable to rye or barley If we sow spirituall things is it wonder if we receive carnall So also againe he implieth in Rom. 19 15. That they deserve speciall entertainment in a speciall kinde as one who brings news of an inheritance out of a far Country Beautifull are the feet of them that bring glad tidings though dirty and dusty yet deserve washing and annointing How much more they who bring the Gospel to the people of God and say to Zion Thy God raigneth And our Saviour addeth Matth. 10. The labourer is worthy his hire not welcome only but maintenance also He that receiveth you receiveth me and he
of all thy former delights cast them all at Gods feet and thy selfe upon his promise But thou wilt aske me How shall I thus throw my selfe upon it To cast the soule upon the promise whaâ— it is I answer doe these three things First take the due estimate of the promise and that is done by minding pondering familiarizing with it By minding it I meane a marking of it an heeding of it as a thing of no ordinary excellency Count it as thou wouldest the chaire of Estate which thou bowest unto as representing the Kings person So doth the promise it s the chamber of presence in which God discovers himselfe the royall Chaire which carries State in it when thou beholdest it behold in it the Majesty of God Esay 26.10 which no hypocrite can see in it It s hidden from his eye but to a beleever set by God in the clift of the rocke Exod. 34.6 thence to see the glory of God his graciousnesse and to heare all his good proclaimed to such an one the promise is of a most eminent excellency Deut. 32. end full of all the fulnesse of God Slight it not therefore but set thy marke upon it Secondly ponder it as Mary did weigh well the contents of it the blessed consequences of beleeving Take to consideration the worth of the pearle Luke 1.29 and treasure hid in the field as that wise Merchant did Matth. 12.44 It s as the applying of Ebed melecs rags under Ieremies armeholes Jer. 38.11 that he might be drawne out with ease Meditation is an heavenly trading of the soule in her thoughts and affections with Gods matters till the soule clapse with them Psal 119. Thirdly make the promise familiar by this means Draw thine heart to it make it thy familiar friend and counsellor to passe all thy matters for thee and in all thy doubts consult with it and let that give sentence And having received it esteem the words of the mouth of it as Iob did Job 23.12 above thy appointed food powre all into the bosome of it as thou wouldst powre out the symptomes of thy disease into the bosome of thy Physitian or a child all her griefes losses and sorrows into the lap of a tender mother Thou shalt fare better by a promise then they shall doe at their hands This is the first direction Secondly be under the authority and evidence of a promise and be convinced by it that it s thine that all before said of the strength wisdome other properties of a promise do belong to thee as really and are put into it by God that thou mightst have thy part in them See clearly as in a mirror that God intends all to thy selfe and as in the Covenant more generally so in the Seales more particularly As Laban seeing how strangely things went Gen. 24 50. said We can say neither more nor lesse but Gods finger is here it must be a match This is the work of the Spirit of the promise alway assisting it and telling the soule under the Condition Doubtlesse thou art the party whom God means to save Ester 6.6 As Haman said whom should the King mean save me So shalt thou say but much more warrantably If God had not indeed meant me well he would never have so convinced me and set me on ground that I should have nothing to gainsay The Judge on the bench saw not the theefe steale but by the sworne evidences of witnesses he is so convinced in himselfe that he reads sentence without question by this meanes the soule brings out Gods cloake staffe and signet as his pledges left in her hand to assure her of his good meaning toward her Gen. 38.25 Thirdly claspe unto and with the promise cleave unto it to bee rid of all thy annoyances at once Once convinced of the promise and ever fastned to it And this cleaving to it is that worke which immediately causeth the consent and obedience of the soule unto it to cast it self upon the promise open it thus The soule in the act of beleeving is sollicited by Satan and unbeleefe to give over and returne to folly But the promise pressing in perswades her to beleeve and renounce her old distempers The soule in this demurre consults with herselfe thus If I goe backward I perish irrecoverably If I go forward I see difficulty yet hope What then shall I doe Surely I cannot be worse then I am I must dye however in not beleeving but in beleeving I may live Therefore I will cast my self upon the promise and live A man will doe thus naturally though he have no promise Thus did those 9. lepers 2 King 3. only upon an hazard they cast themselves upon the army of the Aramites Why Because they were sure to dye in the City So the poore soule giving herselfe for dead puts her life in her hand and saith worse then dead I cannot be better I may be by a promise Nay if God be true I shall be and therefore I will venture my soule and jeopard all upon Gods faithfulnesse if I perish I perish in the armes of a promise not in Satans clawes and by my unbeleefe In this strife of the soule the Spirit doth lay in such strong weights of perswasion against the disswasives of corruption that the soule finally is overruled and so consents and obeyes to cast herselfe upon the sure bottome of a promise for pardon and life By these directions thou maist helpe thy selfe in this weighty worke but because the heart is dull upon the spurre Motives to Faith let me adde a few motives to quicken thee Let one be this Remember first that this will be the issue of Gods enquiry at his comming to judgement Secondly that by this resigning up the soule to God the greatest honour is done to him which by a mortall creature can be Thirdly that all such in the day of the Lord shall be most glorious Fourthly that the greatest wrath and vengeance shall light upon the heads of unbeleevers Fifthly that this being the rarest grace of all others in the world is therefore worth our chiefest endeavour Of these and the like I purpose God willing to treat of the next Lecture Now for the present having exceeded our ordinary bounds we will desist here Let us pray THE EIGHTEENTH LECTVRE continued upon the 14. VERSE VERSE XIV Then he went downe and washed himselfe seven times in Iorden and his flesh came againe as the flesh of a little child and he was cleane AT the end of the last Exercise Brethren I began to finish the first and maine Branch of Exhortation raised from this act of Faith to cast the soule upon the promise To the which end I added to the directions for the duty certaine motives time giving leave onely to name such as came to minde I have referred the briefe touching of them in severall to this occasion Motive 1 Let the first if
example remisse in our watch and bolder to trench upon those Commands of God which formerly wee durst not transgresse If with our yeares knowledge experience we grow more close carefull wary and punctuall with God rather then otherwise it is a sweet signe Age is proud of it selfe and gives large dispensations And it were to bee wished that our lamentable experience of all sorts did not too much approve it Triall 11 Eleventhly a true loyall heart rather strives to make up the breach of other mens rebellions It stops the disobedience of others then dares venture to break the least Command it selfe It hath abundance of mourning that others disobey God and that God is not generally obeyed rather then want of honesty and will to obey it selfe In 1 Chron. 12. the Text telles us that David fetcht home the Arke as in other respects of duty to God so in respect also of Sauls neglect who had not done it all his time And Iosia is said to pull downe all those Groves 2 Chro. 34.4 Images Idol-worships and Reliques of old evils which all his Predecessors had let alone Try we our selves then by this Whether our streame doe run so naturally to God that for the love and honour which we owe him we content not our selves with obeying him our selves except as farre as we can we fetch in others to doe his will at least that we have a large heart to wish that it may bee done in earth as in heaven Matth. 6.10 mourning for the narrow bounds of obedience both our owne and others and making amends for the defects of others to our uttermost This is a good signe Triall 12 Twefthly if we then obey Gods Commands when as yet wee are not like to enjoy any temporall fruit of our obeying It obeyes when there appeares no advantage for our obedience so that come of it what will we will cleave to obedience for obedience sake Thus it is said of Iosiah that he sent to Hulda for counsell what to doe when he had read the booke of the curses of the Law and stood convinced thereof When shee sent him word that God had decreed to bring misery upon the City and Nation although hee for his part should escape the sight thereof what did hee Give over the obedience of the Command No when hee fore-saw hee should not nor could prevaile for the whole land yet for meere conscience sake hee humbled himselfe more before God then ever any before him had done If then in desolate times wee can finde in our hearts to humble our soules to God whether the successe answer the expectation or not and give our service to God to requite it as he shall please it is a good signe that love to him prevailes against selfe-love in our obeying Triall 13 Againe true and close obedience is active and lively that is both living by the fruit of experience Three branches as also watching all occasions and opportunities in speciall to obey with reviving her selfe and renewing her Covenant zeale and spirit daily to obey better Branch 1 It is bettered by experience For the former of these Branches First it is experimentall that is whereas the obedience of an hypocrite is a dead thing theirs is lively An hypocrite followes meanes and duties apace but is never the better for them because he wants the life of grace to draw acceptance and blessing from God He layes heaps upon heaps yet dies of thirst As Iob speakes of the Estridge that shee layes her egges and hides them in the sand because God hath denyed her wisedome to brood them and so the feet of beasts crush them in peeces So Job 39.14 the Lord hath denied wisedome to the hypocrite hee suffers him to toyle himselfe and take paines to worship God and doe duties but he is as willing to forfeit them again comfort savour he wants he is as new to begin againe after them as before only from hand to mouth he pleases himself in his obeying But the close heart so obeyes that he feels peace thereby enjoyes his obedience feels the sweet fruit of it to encourage him the experience of it to ripen him to strenghthen him to better his resolutions and purposes in obeying for afterward Acts 11.34 that he may with closer consent of heart obey for time to come And withall being accepted in Christ having all his obedience dipped in his blood he is cheerfull lively and joyfull in his attempts growing by the experience both of his failings to make him humbler and wiser and of his vertues to make his obedience more setled rooted and fruitfull claiming in an holy manner his priviledge from God It is occasionall So Branch 2 also it is occasionall An hypocrite will heare and praise the closest and most spirituall Sermon of obedience say what you will of a close Sabbath compassion to the afflicted he yeelds to it but in particular and upon occasion he is no body When hee feares death none will make better covenants to obey closely then hee Compare Jer. 42.4 with cap. 44.16 But let him be up again and healthy he apprehends no occasions his silver then is drosse As Ecclesiastes saith The heart of the wise man is on his right hand but the fooles on the left Each hypocrite in his pangs and hot blood is very fervent in obeying 2 King 9.34 So Iehu marched fervently against Iehoram while the heat of selfe-love lasted but the motion soone quailed For when the heat was over the next we heare of him is that he departed not from all the sinnes of Ieroboam He rooted out Iezabels idols but set up Ieroboams Sure it is the obedience of hypocrites is dead ware there is no active principle in it to quicken it by each occasion offered to expresse it selfe or by each defect and decay to recover it selfe That it is it is by starts and pangs It is lively from a principle whereas the obedience of a Branch 3 close heart hath a principle alway maintaining it in life vigour cheerfulnesse integrity uprightnesse and unweariednesse Try we our selves also by this marke True and close obedience lies close to God as well in particular duties Triall 14 of our places and callings as in the generall course of Religion It obeyes as well in speciall duties of our calling as in generall of Religion You shall have many Magistrates who as private Christians walke religiously but in the acts of their Magistracie bite in their zeale so Ministers Parents Governours of Families A Christian is never searcht to the quicke till the tryall lye in his particular place It is not enough not to be a rotten and hollow Magistrate except thou also bee a faithfull one A rotten one will discover himselfe by his treachery siding with those sins sinners he should punish under one pretext or other declining the zealous pursuit of them But one that is not