sight are often but as the uncertain twinkling star-light to us whereby to steer our course All that 's said of Moderation will more clearly appear if we consider it's Extreames from the nature of God's Commands which are of two sorts 1. Some are affirmative and those either general what we must do c. and imply the end for which and all the circumstances that necessarily attend our doing it Or particular and express the circumstances external as time and place and internal usually called the manner which comprehends the quality and the moral quantity or proportion we are speaking of which implies the intenseness frequency and duration of our actions These continually oblige us though not to continual practice but only when God requires the former by way of more absoluteness the latter more conditionally as depending thereupon 2. The other sort of precepts are negative some what we must not do and so consequently at once forbid all the concomitants of such actions as are prohibited others not forbidding us the object but rectifying us about it in the end we most do it for manner how c. both which obliges us to continual observance and in morals to the contrary duties By which it appeares in our not right proportioning our actions we sin in omission by not doing so fully as he commands in commission when we do those things that are our duty but exceed therein and go beyond the bounds God hath set us and this is formally immoderateness which is rectified by Moderation As for actions materially evil as Jonah's being angry with God hating virtue and loving vice c. which are absolutely forbidden no proportion is to have place but it and all other circumstances together with the action wholly avoided or suppressed because towards undue objects forbidden us there can be no defect in regard there should be no action and therefore no Moderation or government thereof For instance in those two great Commands on which hang all the Law and the Prophets as our blessed Saviour tells us Matth. 22.46 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and with all thy strength and with all thy mind and thy Neighbour as thy self Luke 10.27 Here 's the grace of Love required to act towards God the manner exprest in heart soul strength mind the measure in the four all 's the New Testament adding one to the three of the Old Testament so far is the Gospel from detracting from duty here can be no excesse in regard we can never love him as he deserves not only in regard of what he hath done for us but is to us being our end and happinesse and towards our Neighbour the manner exprest as thy self i. e. truly and sincerely but not with all thy heart c. that 's only God's due who is absolutely to be loved for himself others for him Herein alas Grace is defective but never exceeds so that Moderation hath here no place for if we love any person or thing more than God Christ and our selves it is not the action of Grace but sinful affection which is to be moderated For he that with his natural affection loves Father or Mother Wife or Child which yet they ought greatly to love more then God or Christ is no◠worthy of them I am not ignorant all this while that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used in a forinsecal or Law sense more strictly the Moralists Schoolmen and Civilians borrowing it from Aristotle and restraining it to that particular Moderation of mitigating strickt Justice in the execution of humane Laws and so is rendred equitas equitie Which is either that of the Magistrate in his publick capacity and is so clementia clemencie and is opposed to cruelty the Magistrate being obliged as not to write his Laws in blood like Draco's so also not to execute them with cruelty though where requisite with severity but to moderate them by the Law of Nature other Laws former prcedents constant customs which hath the nature of Laws or the reason and end of the Law which is more equitable and more Law say some than the letter and amongst Christians by the written Laws of God that there may be convenientia poenae ad delictum or a proportioning punishment to the quality of the offence all circumstances which the Law cannot possibly foresee or provide for being duly considered This includes all Superiors Political Ecclesiastical Domestical c. and is frequently joyned with Justice and Judgement in Scripture as executed both by God and man Psal 98.9.99.4 Is 11.4 Prov. 1.3.2.19.17.26 Micah 3.9 c. Or secondly that of private persons or publick in their private capacity which is between party and party when according to the rules of equity we omit what the rigor of the letter of the Law would adjudge us thereby neither injuring our selves or others which is usually called probitas or honestas by us common honesty that should be 'twixt man and man And hence some borrow it and restrain it to that carriage the Law takes not cognisance of in our meeknesse and gentlenesse making it that single Vertue the Moralists call mansuetudo we meeknesse But though it be all these yet 't is also more these not reaching the latitude of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the extent of the duty here in joyned the word being not used here in that strict sense the Philosophers use it as the learned Grotius well observes upon the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scoliast in l. 1. Thucyd. but for that equalnesse of mind and spirit that becomes us in our conversation and diffuseth it self through many very many other actions than are proper to these Vertues and though sometimes restrained to this or that particular kind of Moderation yet in it's latitude as the best Philologers tell us denotes mediocrity indifferency equality or the like And in this general acception which I may call the Moral or Theological Sense not restraining it to though not excluding the forinsecal and stricter acceptation thereof I shall through Gods assistance handle it The rather because our Judicious and Learned Perkins hath in a peculiar little Tractate already spoken sufficiently to that particular of the Moderation of Justice by the Magistrate and private persons in reference to their remitting from the rigour of the Law which every one may peruse and I seriously wish they would also practise 2. General now follows The exercise of Moderation The exercise of Moderation wherein the case proposed is included viz. Case Wherein must we practise Moderation Which necessarily implies the external object or about what our Moderation must be conversant and appear to all call it the object of the faculty or of the action or of Moderation when imployed in
other reason but because they will consequently rendring that yoak a hard one which Christ left easie and that burthen a heavy one which he would have light But now morall Good and Evil are not only such because God commands the one and forbids the other but because the things themselves are so essentially and unalterably As Mathematical truths and proportions are not such only because God will have them so but because the nature of the things cannot be otherwise Almighty power it selfe reveâ—ently be it spoken cannot make two parallel lines or surfaces meet though extended infinitely or the three angles of any straight-lined triangle amount to any lesse or more then two right angles in Geometry or in Arithmeticke alter the proportions between two and four to any other then that of double and half or between three and nine then that of a root and square or to name no more is it possible that a Seventh in Musique should ever become a Concord or a Vnison fifth or eighth a Discord for these things are in their very nature fixed and unchangeable they must be what they are or not be at all Thus there is an eternal Reason why that which is good should be so and commanded and why that which is evill should be so and forbidden which depends not so much on Gods wiâ—l as on his nature For if God could will that good should be evil and evill good he could deny himself and change his own unchangeable Divinity which is impossible And therefore I look upon that opinion of a modern ‖ Ziglovius Dutch Author though I would be so charitable as to believe he knew not and therefore meant not what he said as overthrowing all Religion The thing is this That God may if he please out of the vast soveraignty of his Will command all that wickednesse which he hath forbidden and make it out duty also forbid all that holinesse which he hath commanded and make it become sinne to us For my part I would choose rather to be an Atheist than to believe there is such a God as this in the world But I am sure the holy One of Israel cannot do so not through any defect but through infinite plenitude and redundance of all perfection Ex. Gr. There is an eternall fitnesse and comeliness that a reasonable creature should love and honour and obey it's Creator and contrarily an eternal horridness and indecencie that an immortal soul should forget contemn and affront the Father of spirits Now to affirm that God can dispence with the former nay make our fear of him or delight in him to be a sin and punish it with everlasting torments and to affirm that God can wink at or allow the latter much less command Atheism Blasphemy Pride Unthankfulness c. or make Hypocrisie Covetousness Revenge Sensuality to become duties and graces and reward them with everlasting happiness this were to utter the most hellish blasphemy and the most impossible contradictions in the world The heathen Plato in those divine discourses of his his Eutyphro and Theaetetus and otherwhere may well rebuke the madness of such Christians as this bold and vain speculator The sum of this Rule then is deeply possess and dye thy soul all over with the representation of that eveâ—lasting beauty and amiableness that is in holiness and of that horror and ugliness and deformity that eternally dwells on the forehead of all iniquity Be under the awe and majesty of such clear convictions all day long and thou shalt not fulfill the lusts of the flesh For the mind of man is wont to conceive before it 's own apprehensions and Ideas of good and evil as Jacobs sheep did before the Rods in the Gutter If thy notions of good and evil be right and clear thy lustings and desires will be from evil towards good all the conceptions of thy soul and their births will be fair and unspotted But if thy apprehensions be speckled confused and ring straked like his Rods the conceptions of thy mind thy lustings will be so too so great a truth is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dark ignorance and folly lies at the bottom as the root and foundation of all wickedness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato in Theateto every immoral man is a fool even when he commits a known sin yet then he may be said not to know what he doth Luk. 23.34 All the Reason in the world takes the part of holiness and sin hath not one jot of true Reason to plead or alledge in its own behâ—lf Understand thy self be no stranger to thy own breast know the Rule 3 frame and temper and constitution of thy mind The wise man's eyes are in his head but the fool walketh in darkness Eccles 2.14 it is a true and sober maxim of the Platonist Demophil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as a man is ignorant of himself so far forth he is to reckon himself guilty of madness and distraction The Satyrist complains of this Vt nemo in sesè tentat descendere Juvenal nemo Dare to unlock thy bosom to ransack every corner of thy heart let thy Spirit accomplish a diligent search Feel the pulse of thy soul visit it often ask it how it doth Survâ—igh thy self and blush to leave any terra incognita any region of thy mind undiscovered God hath charged and entrusted every man with his own soul and what folly is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busie in what doth not concern thee and neglect what chiefly doth so the affairs of thy own mind is any thing neerer thee or of such consequence to thee as thy self O let thy charity then begin at home Thou owest this duty to thy self to take an exact account daily of the posture and order of thy inward man With how great confusion doth the Spouse acknowledge this neglect Cant. 1 6. They made me the keeper of the vineyards but my own vineyard have I not kept If ever thou wouldst be dextrous in suppressing the first risings of sin enquire what advantages the tempter hath against thee where that nescio quid tenerum molle lieth in thy soul as Cicero calls it against which temptation plants it's chiefest battery and artillery what thine own iniquity is Psal 18.23 which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that doth so easily beset thee Heb. 12.1 See what grace is principally wanting in thee which is weakest in what instances thy greatest failleur betrays it self in which of thy passions and affections thou art most peceable and what lustings of the flesh they are which give thee the frequentest alaâ—mb and threaton the greatest dangers be making these researches and explorations daily compare thy heart with the Law of the eternal God and with the dictates and maxims of thine own conscience See where thy greatest discrepancy and non conformity to these from time to time ariseth
Opppressors publike Defamers and the like wrongers of thy Estate Reputation and other thy temporal good things in charity and according to Equity equally seeking thy own right and good not thy neighbours wrong much less ruin and destruction And thus for moderation towards others in Civil matters In Religious matters Although I have spoken in the opening the nature of moderation and the general Object that which might serve to direct us herein Yet lest I be mistaken and thence any of you mistake your duty I shall further open this particular Object by speaking to it negatively about what moderation is not to be practised and positively wherein it must Negatively 1 Not in matters of faith For the believing these being not only absolutely required of every Christian and in that measure that we cannot fully come up to in regard of the great truth and reality of spiritual objects and their revelation the best being alas miserably short and deficient herein but also internal the profession of these being matter of practice Moderation cannot possibly here have any place much less that which respects others 2. Nor in matters of moral practice such as the Moral Law requires and grace and vertue should perform For in these can be no excess either in degree or duration We cannot love God too much nor with grace our neighbour nor too constantly Consider Father Mother Wife Children as moral Objects so we exceed not as natural goods and so in the exercise of natural affection we frequently as is said before do exceed which is discernable especially by the end with grace we love them for God with the moral vertue of love for the relation they stand in to us with the affection of love when we sinfully over-love them for our selves for though the natural affection co-operates with the former yet it solely exceeds But it being difficult for us to discern these formalities in objects and the operations of principles about them it is our only way to have recourse to Gods Laws which though founded upon the nature of things yet shews us plainly our duty where we cannot discern them which in all things wherein we may exceed as in the Externals of the First Table and the duties of the Second not only prescribe us what and also particularly how to act by positive Precepts but lest we should miscarry by Negative also which respect the end manner measure c. of such duties restraining and bounding us that we exceed not Both which are Moral and comprehended in this particular it being equally moral not to over-love as to love thy Neighbour the former being forbidden as well by the Negative as the latter enjoyned by positive Precepts In Negatives which forbid the action absolutely as Blasphemy Adultery c. no need of any such Precepts to regulate us for the actions being not to be done no need of direction for their manner and consequently no place for Moderation such being to be subdued and supprest not ordered or regulated as I have formerly spoken and in things only indefinitely forbidden as Swearing Travelling on the Lords day c. when we are to practice them we have the rules for Positive actions Affirmative and Negative to direct us sufficiently 3. Nor especially in the weightier matters of the Law or Religion I must speak a little to this because that may be commanded absolutely in it self which comparatively when it comes in competition with other duties of greater moment becomes only conditional For Affirmative Precepts are so many it is impossible they should bind ad semper so that when two or more duties come together man in regard of his finite capacity being not able to perform them at once must duly consider the weightiest and that do it being requisite in terms of inconsistency that the lesser alwaies give place to the greater and cease pro hic nunc or for that present to oblige us Thus Davids eating the shew-bread and the Disciples plucking the ears of corn on the Sabbath day when hungry is defended by our Saviour Mat. 12. Yea even frequently the externals of the First Table give way to the weighty exigent duties of the Second as the sanctification of the Sabbath to the defending the City in the Macchabees case according to that I will have mercy and not sacrifice Hos 6.6 Not only rather than sacrifice but in such cases not sacrifice God dispensing with the lesser so that its omission becomes no sin as is clear in our Saviours practice in his healing the man with the withered hand c. as well as in his defence of his Disciples Luk. 6. For that may be our duty and necessary at one time which at another when a weightier comes that should take place ceaseth to be so by vertue of the reason and constiâ—ution of the Laws themselves that the Superiour Law take place Therefore under the notion of moderation to omit Moral and especially the great and necessary duties required and practice only the less is Pharisaical hypocrisie not Christianity If to do the great duties of Religion God requires of us be accounted immoderateness let us say with David If this be to be vile we will be more vile still Gods Laws admit of no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensation from us but what he hath admitted himself we must neither add or detract Deut. 4.2 Thou canst neither mitigate their execution nor any other besides himself on thee for thy transgressing them Digest de legib senatus cons If the wise Romans were so careful to preserve their Laws from others than the supream dispensing wiâ—h them lest they should prove a Lesbian rule much more the Great and Wise God hath reason to keep up the authority of his Laws and expect our punctual observance of them Moderation in Religion and religious Duties is the devillish Precept of Machiavel not the Doctrine of the Gospel or St. Paul To engage or wade no further in Religion than temporal interests will permit uâ— to come safely again to shore was the resolution and speech of a great Courtier of France than of heaven and of such as resolve more to save their skins than their souls How doth Christ every where arm those that will be his Disciples against their desisting from their necessary duty for the offence of the world Is so far from concealing this that it is the first thing he tels them of invites them upon no other terms than the Cross tels them they must trust him in this world for compensating them in the future c. Mat. 16. from 24. to ult And how eminent was he in the practice of this How did the Zeal of Gods House eat him up and he persist in doing the work he was sent about notwithstanding all the offence the Jews took And yet in his own private concerns how meek gentle patient which none can be ignorant of that read the Gospel and which he commands us to learn
unto mee c. 5. They whom wee discern to stand in need of present succour though they be meer strangers whom wee never saw or knew before Hereof wee have a worthy pattern set before us in the good Samaritan Luk. 10.33 c 6. They who are in prison or sick or any otherwaies restrained from making their wants known unto others Matth. 25.36 7. They of whose piety poverty and necessity credible testimony is brought unto us though wee see them not our selves Thus many of the Christian Gentiles Act. 24.17 Rom. 15.25 26 sent relief to the Churches at Jerusalem upon the Apostles making known their wants In these and other like cases we ought to extend our charity according to the necessity of those whom wee relieve and our own ability And not think it enough to give a few scraps of bread and meat or some half-pennies or pence to common beggars at our doors or in the streets This kinde of Alms savoureth more of vain outward oftentation than of true inward compassion And it more beseems proud Pharisees than humble Christians A charitable Christian ordinarily giveth more to one whose distressed case hee knows or is credibly made known unto him than these Pharisees do to many beggars at many times Quest But you 'l say do yee then utterly condemn all giving to common beggars as unlawful Ans For answer to this Question wee must distinguish of common beggars some are strong and lusty able to work and yet are so lazie that they will not work but would live by the sweat of other mens brows Others again are weak and impotent unable to work through age sickness lameness blindness or the like These latter are fit objects of charity and therefore ought to be relieved But the former sort of Beggars namely the strong and lusty who are able to work but will not through laziness are no fit objects of charity and therefore it is no work of charity to relieve such For 1. Their trade of life is no warrantable calling It is a disorderly walking which is expresly taxed by the Apostle for saith hee When wee were with you this wee commanded you that if any would not work neither should hee eat 2 Thes 3.10 11. For wee hear that there are some which walk among you disorderly working not at all It cannot be said of those As the Lord hath called every one so let him walk or let every man abide in the same calling wherein hee was called 1 Cor. 7.17 20. God hath called none to such a trade 2. They are as drones in an hive of Bees they live of the labours of others but bring in nothing to the stock as all the other Bees do They are as barren Trees which receive sap from the earth but yeeld no fruit Telluâ—is inutile pondus unprofitable burthens of the earth whose sad doom yee may read Luke 13.7 3. Many of them are of no particular Church nor of any civil society but out of all Government in Church and State In this and the former respect they may justly bee stiled Children of Belial Deut. 13.13 without yoak 4. They with-hold and in a manner rob the state wherein they dwell of their labour and pains The State or Kingdome is as a body all that dwell therein are as so many members now nature teacheth every member to do somewhat for the benefit of the whole These doing nothing thereto sin against the light of nature Qui laâ—giuntur indignis ea quae dignis conferri debebant tria committunt absurda 1. Nam ipsi jacturam faciunt 2. Et in bonos contumeliosi sunt 3. Et malos roborant mat ria vitiorum sâ—pâ—â—ditata 5. They who are truly poor shall by this means be neglected and scanted whilest these lazy drones devour that which of right belongeth unto them 6. They are a great scandal and shame to the Government of the Nation wherein they are For their course of life implieth that no good provision is made for the poor nor order taken to set such as are able to work and to relieve such as are impotent Now it is a great sin to be a shame to ones own Country 7. Their kinde of life is sensual and brutish for as brutes they spend all their daies in seeking food for their bodies From hence it followeth that they who relieve such make themselves accessary to the fore-mentioned sins There are some allega ions made for relieving such but they are undue allegations and may easily be answered The chiefest of them is this Luk. 6.30 1. Christ commandeth to give to every man that asketh thee Ans To this I answer that that Precept is to be taken in reference to a false Position of the Pharisees which was this that their Country-men and friends only were their neighbours whom by the Law they were bound to love That this was their opinion is evident by this their gloss on the Law Thou shalt love thy neighbour Mat. 5.43 and hate thine enemy And by the Parable which Christ produceth to demonstrate to the Lawyer who was his neighbour In opposition to that false doctrine Christ commands to give not to friends only but to every man Luk. 10.29 30 c. So as the scope of that precept is to take away respect of persons in Alms-giving that wee should not restrain this duty of Charity to Country men kindred and friends but extend it also to strangers enemies and to every one that being in need crave it of us 2. A second Allegation is That many beggars may perish if they be not relieved Ans In case of necessity they may and must be relieved either at doors in streets or other like places where their necessity is manifested Necessity as wee speak hath no Law It dispences with ordinary Rules Instance that which Christ produced concerning David Hee entred into the house of God and did eat the shew-bread Matth. 12.4 which was not lawful I have done with the Question allotted to mee give mee leave to add a few words for the more profitable pressing this most necessary but much neglected duty of Charity I shall dispatch my intendment herein 1. By shewing you by what means you may obtain this Grace 2. Giving you some Motives to quicken you up to a conscionable performance of the works of it The means are these 1. Meditation seriously meditate 1. Of the Necessity of it which ariseth from the Lords express charge and command unto which wee are bound to yeeld obedience It is often commanded both in the Old and New Testament That I may not be tedious I shall give you but two or three proofs Deu. 15.11 A place I often mentioned for the excellency and exceeding pertinency of it to this purpose Saith the Lord to his people there The poor shall never cease out of the Land Therefore I command thee saying thou shalt open thine hand wide unto thy
brother to thy poor and to thy needy in the Land that is thou shalt give unto him freely and bountifully And saith our Saviour in the New Testament Give to him that asketh thee Luk. 5.42 and from him that would borrow of thee turn not thou away And saith the Apostle To do good and to communicate forget not Heb. 13.16 for with such Sacrifices God is well-pleased in which words hee presseth the duty with a forcible Motive for who would not do that which is well-pleasing unto God who is bountiful in rewarding the least good wee do upon his command This duty of Alms-giving being so expressely commanded in Scripture it is not in our power to omit or neglect the same neither can any creature give us a dispensation against the Creators command A Prophet stileth omission of that which God enjoyneth to be done yea though that omission were but in part and that upon a fair pretence Rebellion 1 Sam. 15.23 which is as the sin of witchcraft and stubbornness which is as iniquity and idolatry Against him who failed in performing the charge enjoyned him though hee were a King this doom is denounced because thou hast rejected the Word of the Lord hee hath also rejected thee from being King 1 Sam. 15.26 In like manner may God reject such as neglect this duty of Charity when hee calls them to it from being Kings and reigning in Heaven Wee have a manifest instance thereof Matth. 25.41 42 43. Now the giving of Alms being a duty so expresly commanded in the holy Scriptures it cannot therefore be accounted a matter meerly arbitrary left to a mans own will to give or not to give But it is a bounden duty which they that in any competent measure can do must not omit which consideration cannot but be a strong incitation unto us to make conscience of this duty of Alms-giving as occasion is offered and not to over-slip opportunities that by the divine providence are offered unto us Should wee neglect that which our Lord hath expresly commanded that whereunto by vertue of that command wee are bound that whereof wee are to give an account Let us upon thâ— Lords commands do what in this kinde wee can And when wee have done what wee can say Luk. 17.10 Wee are unprofitable servants wee have done what was our duty to do 2. Of the Equity of this duty of Alms-giving It is a most equal thing that hee who hath wherewithall should give to him that hath not The equity ariseth both from the divine providence and also from the instability of mans state and condition 1. God for this end gives more to some than to others that they who have more abundance should give out of their abundance to them who are in want This was typically signified by the gathering of Manna which though it were rained down from Heaven yet the Lord would not allow that they who had gathered much even more than was needful for themselves and their houshold should hoard up their superfluity but enjoyned them to communicate of their abundance to such as had not enough 2 Cor. 8.14 The which the Apostle applieth to the giving of Alms out of our abundance to those who want which hee stileth equality 2. Mans state is so variable as hee who now hath may quickly want and in want desire to be succoured by such as have It is thereupon most equal that they who would be succoured in their need should bee willing to succour the need of others This equity doth Christ himself press Matth. 7.12 all things whatsoever yee would that men should do to you do yee even so to them And as a ground to enforce this the further he addeth for this is the Law and the Prophets Hereby implying that this doctrine is contained in the Law and the Prophets but that is not all these words this is the Law and the Prophets intend that the sum of the law and the prophets consisteth therein and the main scope of them tendeth thereunto namely so far as they contain the duties of man to man So evident is the equity hereof even by the light of nature as the very heathen who wanted the light of Gods word discerned it Well therefore might the Apostle enforce this duty of charity upon this ground thus Remember them that are in bonds Heb. 13.3 rebound with them that is bee helpful to others which cannot help themselves as you would have others afford succour unto you if you were succourless 3. Meditate of the manifold singular benefits which do follow and accompany a conscionable performance of this duty For thereby wee discharge our duty to God who requireth it at our hands and as a consequent thereof wee shall glorifie God for it tends much to his praise and glory when in such works as himself hath commanded his children testifie their obedience and thankfulness and therefore saith our Saviour Herein is my Father glorified if yee bring forth much fruit John 15.8 And by our Charity as wee shall grace and adorn our holy profession so wee shall stop the mouths of wicked men from speaking any evil of us or of our profession for how are men apt to speak of us and of our profession according to the fruits wee bring forth and the good works which wee do And as wee shall thereby comfort and make glad the hearts of the poor and distressed so wee shall refresh our own souls in that our works of Charity will evidence our fruits to bee sound and saving lively and effectual for as Rachel said to Jacob give mee Children or else I dye in like manner saith Faith to the soul of a Christian Give mee Children let mee bring forth good works else I dye Jam. 2.26 and have no life in me according to that of the Apostle James Faith without works is dead it s not a living but a dead faith that manifests not its life by working II. As Meditation so Prayer is a special means on our part to bee performed for attaining unto this grace of Charity I say earnest and fervent prayer unto God for the same for as hee is the fountain and author of every good gift so hee hath sanctified Prayer as the means of obtaining every good gift from him Bee earnest therefore with God in Prayer that he would be pleased to give thee as a compassionate heart towards the needs and necessities of the poor members of Jesus Christ so an open hand that thou mayest freely and liberally contribute unto them according to their necessity and thy ability Beg of God that as hee hath blessed thee with some competent estate so he would add this mercy to give thee an heart to give out proportionably to what hee hath given thee and that in testimony of thy love and thankfulness unto him But alas how few are there who in their prayers unto God are mindful of this grace of Charity how few are
over all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than Conquerours Over-overcome Fifthly In whose strength it is that wee are enabled to keep our stedfastness that maketh it the more certain in the strength of Christ and not our own Sixthly His confidence and hee had the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded though sometimes it signifies no more than a moral perswasion or probable conjecture yet it doth not exclude a certainty of knowledge Rom. 14 14. I know and am perswaded by the Lord Jesus Christ that there is nothing unclean of it self That is I certainly know it must therefore be judged by the circumstances of the text Seventhly It is not said only they shall not separate but that they cannot separate us from the Love of God whether love be taken actively or passively for the love wherewith wee love God or the love wherewith wee are beloved by God is not now material it is true of both The sum of this might be gathered up in this Syllogism Those that may certainly know that they do sincerely beleeve and love God may certainly know that they shall be saved But a real beleever may certainly know that hee doth sincerely beleeve and love God therefore hee may certainly know that hee shall be saved Thus far of the first Argument from our graces and the infallible connexion between them and glory because I may be judged to be too long in this I will bee shorter in the rest that I may come to the second part of the Question 2. A beleever may know that hee shall bee saved 2. Argument from the inhabitation of the Spirit because hee may know hee hath the Spirit of God dwelling in him The in-dwelling of the Spirit is proper and peculiar to beleevers for the world cannot receive him Joh. 14.17 That they have the Spirit they may know by the special effects which hee produceth in that heart where hee dwells by his convincing humbling sanctifying work 1 Cor. 6.11 by inabling them to make progress in their sanctification 2 Cor. 3.18 by his special assistance vouchsafed to them in holy prayer with sighs and groans which cannot be uttered Rom. 8.26 27. By inabling them to mortifie their sins more and more Rom. 8.13 Now by all these effects the in-dwelling of the Spirit of God in the heart of a beleever being manifested it doth assure him of three things First By the inhabitation of the Spirit hee may know his eternal Election 2 Thes 2.13 because God hath from the beginning chosen you to salvation through sanctification of the Spirit Secondly By this wee may be sure of our Adoption Gal. 4.6 And because yee are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Thirdly By the Spirit dwelling in us wee may be sure of eternal Salvation Ephes 1.13 14. In whom yee also trusted after that ye heard the word of Truth the Gospel of your salvation in whom also after that yee beleeved yee were sealed with the holy Spirit of Promise which is the earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his glory In which Text there are two words that are to be considered the Spirit is a seal it is an earnest a seal among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 1. For Secrecy 2. For Distinction 3. For Authority 4. For Certainty A writing sealed is authentick and for ensuring It is an earnest so also called 2 Cor. 1.22 a Metaphor taken from buyers and sellers An earnest among men is part of payment and though it be but small yet it is sufficient to secure you of that which is of very great value Though there be no commutative Justice betwixt God and the Creature yet here it hath its weight There is this difference betwixt an earnest and a pawn A pawn might bee fetcht from his hands to whom it was committed to keep but an earnest binds a man to stand to his agreement or at least hee must lose his earnest But God will give the whole Inheritance and will not lose his earnest For our greater comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peculiariter dicitur pars aliqua persoluta pretii in venditione intervenientis ut fides fiat reliquae persolvendae summae Beza wee may take notice of these particulars in this Text and the 2 Cor. 1.21 22. compared together 1. The person sealing the Father 2. In whom in Christ 3. With what seal the Spirit of Promise where are all the persons in the Trinity making us sure of our Inheritance 4. When after ye beleeved 5. The end subordinate the certainty of our salvation a seal an earnest ultimate the praise of his glory 6. How long this seal and earnest shall thus assure us and that is till wee have the compleat possession of what it is an earnest 3 Argument from Instances ab esse ad posse valet consequentia 3. Many have without extraordinary revelation obtained a certain knowledge that they should be saved Therefore it is possible That which hath been done is not impossible 2 Tim. 4.7 8. I have fought a good fight I have finished my course Henceforth there is a Crown of Righteousness which the Lord the Righteous Judge will give mee at that day and not to mee onely but to all them also that love his appearing This certainty the Apostle gathers from his sincerity and constancy in his Obedience and Faith and declareth the same certainty that all those have that know they love his appearing Heb. 10.34 Knowing in your selves that yee have in Heaven a better and an enduring substance Par parium est ratio par affirmatio 4. God commands us to make our calling and election sure 4 Argument Nemo tenetur ad impossibile therefore it is possible Gods commands are not evidences of our ability but yet are of the possibility of the duty that he commands they do not tell us what wee by our own strength can do but yet they declare what by our diligence and Gods assistance may bee done 2 Pet. 1.10 and if wee can make our election sure not in it self for so it is 2 Tim. 2.19 but to our selves wee may bee sure of salvation Rom. 8.30 Whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified 5. The Papists grant a certainty of hope 5 Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.11 supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.12 Second part of the Case therefore wee may have a certainty of faith for by faith wee must first apprehend the object before wee can hope for it and according to the measure degrees and strength of our faith is our hope hee that hath but a weak faith cannot have a strong hope If Abraham had staggered in his faith hee had not been stedfast in his hope Rom. 15.13 Now the God of
hope fill you with all joy and peace in beleeving that you may abound in hope So much for the possibility of this assurance Now I come to the second part of the Question to speak to those that know not that they have eternal life and discern not their spiritual condition and those may bee of two sorts 1. Some that for want of diligence in the use of means are uncertain what their condition is 2. Such as have made inquiry and long earnestly to bee resolved in this great Question whether they bee converted changed and shall bee saved or no and yet cannot finde it out I would speak a few things to the first of these because the greatest part know not their condition through their own carelesness and negligence that through the slothfulness of their own hearts on the difficulty of the work or multiplicity of worldly care and business are yet in the dark That examine their shop book oftener more diligently than they do the book of their own hearts that make oftner enquiry whether they grow rich than whether they wax good If I may judge of other mens hearts by mine own in this point and not bee thought to have too hard and uncharitable thoughts of them I would conclude we are all guilty of negligence in this case and therefore walk in the dark and remain in uncertainties about the salvation of our immortal Souls which should bee the first thing wee should make sure of because it is of the greatest and everlasting concernment Ah Christian chide thy own slothful lazy negligent heart shame thy self out of this carelesness what canst thou eat and drink and sleep and trade as quietly as if thou wert past all danger And yet thou dost not know whether thou shalt be damned or saved Awake oh my soul rouse up thy self and look after thine eternal state it is no matter whether thou art rich or poor honourable or contemptible the great question that with the greatest seriousness is to bee resolved is whether thou hast grace or no whether Christ bee thine or no certainly careless persons should bee stirred up to looke after their eternal state and those that are diligent need some considerations to make them more diligent and therefore the Apostle Peter writeth to those that had obtained like precious faith with himself calling upon them urging and exhorting them to make their calling and election sure 2 Pet. 1.10 For this end let mee propound these following Questions to thee that art negligent in this great concernment and as thou readest give thy self a sober serious answer 8. Questions propounded to slothful christians 1. Is it nothing to thee to live in the dayly neglect of a commanded duty is it not the injunction of thy Lord whose servant thou dost profess thy self to bee that thou shouldest give all diligence in this matter and wilt thou not give any at all or not at all proportionable to the waightiness of thy concernment herein might not this raise doubts and jealousies in thy soul that thy condition is not good because thou art not diligent to know and to prove it to bee good especially when thou dost consider that thy Lord commands thy diligence herein Mightest not thou question the sincerity of thy obedience to any of Gods commands for want of the universality of it extending it self to all Gods commands tell mee Christian why hath God given us this charge read 2 Pet. 1.10 Wherefore the rather brethren give all diligence to make your calling and election sure is it not the same God that commands thee to Pray that commands thee to make sure of Heaven didst thou never read these words or hast thou read them and thrown them by and thought this counsel is not fit to bee followed nor this command to bee obeyed what canst thou say for thy neglect look a little into the Text what is it that you are commanded to make sure of house or land if it had been so it is like thou wouldest have obeyed but it is something better infinitely better whether thou are effectually called eternally elected and is this to bee done slothfully carelesly or doth not God require thy diligence thy utmost diligence nay all thy diligence nay thy speedy diligence without delay thy painful diligence without indulging thy self in thy sloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy continual diligence without weariness or till thou hadst got a certainty of thy state and shouldest thou not do this rather than any temporal concernment shouldest not thou make sure of grace rather than of riches of heaven rather than the earth of an interest in God rather than of earthly possessions 2. Is it not a shame that wicked men should daily use more care to make sure of fading vanities Operose nihil oguit than thou dost use to make sure of better more lasting riches what is not the soul better than the body or are things temporal better worth than things eternal how do they cark and care what must we eat what must we drink how shall we be sure of something to keep us when wee are old dost thou do thus for thy soul how shall I get my sins pardoned my nature sanctified and my soul saved how shall I bee sure of an eternal heavenly house above when this mouldring cottage of my body is tumbled down doth it not shame thee to see the diligence of worldly men that if they buy house or land they looke narrowly to the writing and ask advice and counsel whether the title will bee good that hee may bee sure and not defrauded The Old userer will not let forth his monies but hee will have good sufficient security both for principal and interest because hee saith and knows it is good to bee sure nay yet further doth it not shame thee that many men should take more pains for hell than thou dost for heaven and to bee sure of damnation than thou dost to be certain of thy salvation how do they daily drudge in the waies of wickedness committing sin with greediness with both hands heartily with their whole soul as though they should not come to hell sure enough or soon enough while thou art dull flat listless in thy duties to God and not praying heartily as for thy soul do not wicked men take more pains in breaking the sabbath than thou dost in keeping of it and do not they scorn duties more than thou dost prize and practise them But further 3. Dost thou not too much forget thine own Mortality dost thou indeed consider that thou art hasting into an eternal state and must within these few years months yea weeks enter into an unchangeable condition dost thou indeed beleeve Heaven or Hell is before thee that eternal death or eternal life are at the end of this fading short momentany life or dost thou judge it to bee indifferent whether bee the place of thine everlasting abode what is the
makes it heavy when thou art sick thou inquirest of the Physitian Sir what do you think of mee shall I live or shall I dye if hee reply it is not certain but there is good hopes it is probable you will live and do well this is some support unto thee in thy sickness Thirdly Discourse with such Christians whâ—m thou darest not judge to bee ungodly and yet findest them to be in the same condition with thy self having the same doubts the same fears complaining of the same sin and do not pass a worse judgement upon thy self than thou darest upon them This is a very useful way either to convince or support to consider our case in a third person Thus Nathan convinced David 2 Sam. 12.1 vers to the 15. vers So the Prophet convinced Ahab 1 King 20.35 to the end of the chapter A man condemning another in the same case becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned So a man approving of another in the same state and condition clothed with the sâ—me circumstances as himself is to approve of himself thou hearest another say hee knows not what to think of his present and eternal state but yet thou seest and hee tells thee hee dares not willingly sin the desire of his soul is to walk holily and humbâ—y with his God he dare not neglect a commanded duty thou darest not say this man hath no grace it being as well with thee say not worse of thy self Fourthly Forsake not duty because thou wanâ—est comâ—ort Thou hadst beâ—ter want â—oy than neglect duty for duty is more necessary than comfort and in order to it therefore must bee minded more to seek comfort may be in love to thy self but to be constant in duty in the want of comfort argues conscientious obedience to the commands of thy God Though thou art not taken up into the arms of Christ yet lye at his feer though hee doth not take thee into his bosome yet thâ—ong among the croud to touch the hem of his garment Hee might deny thee comfort and yet owne thee for his childe but thou canst not deny him duty and yet own him for thy God if hee do not tell thee thâ—u art his Son yet do noâ— thou say thou wilt not be his w Luke 15.19 Servant I beseech thee say not I will hear no more I will pray no more Ordinances are in vain and all endeavours will be in vain Casting off hope câ—ips the wing of serious constant endeavours Limit not God to thy time Joseph did not presently discover himself unto his Brethren but carried himself as a stranger to them Joseph knew that they were his Brethren but they knew not that they were related to him but they often coming to him and making known their perplexed condition in the grief and trouble of their souls with sad complaints and moans he could no longer refrain his heart was full his bowels did yearn and the fire of love did so slame forth that made his tears presently boil over I am Joseph your Brother I will shew you kindness be not troubled Gen. 45.1 and the following verses While thou followest God with thy complaints and pressest hard after Christ hee will at length shew and make known himself unto thee Oh thou weeping sinner I am Jesus thy Brother I am thy Redeemer I will be thy Saviour though thou hast dealt unkindly with mee yet I will receive thee with the sweet embracements of my everlasting love Read Psal 85.8 Hosea 6.1 2 3. Isa 54.7 8. Fifthly Alwaies be more observant of the purpose and disposition of thy heart the inclination of thy will the general scope of thy life than the passionate sense of joy and comfort There is but little constancy in these joyes like the tide they ebbe and flow Like a Land-flood might overflow for a while but a little after be dried up joyes are the sweet-meats of the soul but are not for its constant fare and diet For a spiritual banquet not for a standing-dish Thus it was with David And the experience of Christians proves it Sixthly When thou canst not experience the sweetness of the Promise yet then firmly beleeve the verity of the Promise The Truth of the Promise doth not depend upon our sense and feeling of it especially when wee would there might be evidentia credâ—bilitatis when there is not evidentia rei sufficient reason to beleeve because it is a promise made by God when thou dost not as yet see the performance of it Though thou hast not tasted honey yet thou wilt beleeve it to be sweet if told by one that hath eaten thereof Seventhly Carry thy self really towards thy sin as thou dost conceive through mistake God doth towards thee Thou sayest God doth not love thee be sure thou dost not love thy sin thou sayest hee hath cast thee off be sure thou cast off thy sin smile as little upon thy sin as in thy greatest darkness of discomfort thou sayest God doth upon thee Lighten the ship by casting thy sins over-board and thou shalt come safe to shoar This Ecclipse may be by the interposition of some sin betwixt thee and the light of Gods countenance Eighthly Diligently observe what grace is of the greatest growth in thy soul and make the best improvement of that for thy support The body natural doth grow in all the parts of it but not equally as to all dimensions the finger grows not to the magnitude of the wrist or arm In mixt bodies there are all the elements but one is predominant Amongst the many branches of a tree one might out-top all the rest In a ring of Bells all sound but the great Bell is heard above them all In the New Creature there are all Graces radically and seminally but yet one might bee more eminent than the rest In some Faith x Mat. 15.28 in some love to God y Luk. 7.44 47. in some sorrow for sin z 2 Cor. 2.7 2 Chron. 33.12 as e-every sin is radically in every wicked man yet some sin is grown to a greater height and like Saul is taller than the rest in one covetousness in another passion in another pride Moral vertues are connexed communi vinculo with a common bond yet they may be in several degrees Some have them in gradu continentiae that though the disorders and perturbations of the soul are very urgent and pressing yet a man is able to resist and to suppress them Some in gradu temperantiae when the passions are more sedate and calm some in gradu heroico when they are so subdued and restrained that they are subject to the Government and Rule of Right Reason the Guide and Leader of the soul Now that grace that is most eminent is easily discerned Make use of that Ninthly Blear not thine eyes by alwaies poring upon thy sin and wants that are the reason of thy doubts and fears but study also the Righteousness and fulness of Christ for
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
make a man consider what he promiseth to a man How much more care should he use in promising unto God where the promise is more than ordinary where the tye is so indissoluble where the demand is so punctually and peremptorily made where the danger so great in making default Let me commend unto thy more than ordinary care these two things if thou wilt make a Vow so well framed as to set up Religion First Be carefull that thy Vow of obedience for and in consideration of a mercy hoped or received hold weight with that mercy keep a steddy hand and get an even ballance and weigh the mercy which commands thy obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentum Hebraeorum contineâ— pondere 3000 siclos Bâ—erewood de ponderibus Heb. and weigh thy Vow which promiseth it It will be thy reproach and Religions reproach to have thy Vow sound a shekel when thy mercy weighs a talent when God gives a full harvest thou must not Vow a handfull or one sheaf This were to expose thy God to contempt and it would be a practicall denyall of his bounty to thee Jacob observed this proportion Gen. 28. v. 20 21 22. God shall be his God and then the tenth of all he hath shall be his Davids For all his benefits is as much as according to all his benefits and that speaks proportion and commensuratenesse Take care to this for others will observe and enquire into it They will weigh these two thy mercy and thy gratitude do thou do it first lest thou be shamed lest God be provoked and thou be punished for as good a man and as great as thou who ere thou art who readest this met with all these with shame with the anger of his God and with a punishment too on him for want of this See Hezekiah's fault and punishment 2 Chron. 32.25 Don't fall short of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordidum tenuem sumtum hoc adagio significabant Erasm Adagior chil 2. cent 7. Ad. 3â— Heathens who knew this and observed it as their rule and have branded such who deviate from it be carefull thou put not off a mercy that lives many years with thee with a dayes entertainment or weeks or moneths lodging with thee Secondly Be carefull that thou make thy Vow so that they may be thy witnesses whom God makes be carefull thou make them witnesses of thy performing whom God made witnesses of thy streits and thou madest witnesses of thy Vowes A man that would have his credit in his truth to his word kept up would choose them witnesses of his performing who were witnesses of his promise I think David took this heed in his rendring and paying his Vowes I will do it saith he now in the presence of his people Vers 14. The people were witnesses to his streights Prayers and Vowes and he will honour Religion by performing in their sight what he sealed signed and delivered what he Vowed to the Lord. Seek not more than providence makes conscious to thy Vowes lest this be interpreted ostentation and vain self-glorying take so many lest the good example be lost or thou suspected of falsifying thy Vow Briefly and plainly dost thou on a sick bed make thy Vow before thy Family before the Neighbourhood be carefull to perform it before them let them see thou art what thou Vowedst to be This care in thy Vow will be a means to make it most to the advantage of Religion whilst all that heard or knew thy Vow bear thee testimony that thou art thankfull and more thou seekest not lest thou be suspected to be proud thus Religions gratitude and humility are set forth thus thou givest others occasion to glorifie thy Father who is in Heaven Vse 2 Do well advised and composed Vowes so much promote Religion when well and faithfully kept are they also such sacred and inviolable bonds Then look what Vowes you are under look how you have performed them It is time to view what you fairly promised for advancing of Religion and what you have faithfully performed for its real advantage Christian consider with thy self wa st thou ever in more than ordinary distresse didest thou not then Vow largely tell me what were thy Vowes how hast thou paid them wa st thou ever in poor needy condition didst thou not then Vow to honour God with thy increase to inrich the poore to relieve thine indigent brethren and Gods poore Children Now what hast thou done who are cloathed out of thy flock who are fed at thy table who are lodged at thy charge where 's thy paying thy Vow was it ever thy lot to be tossed at Sea to be mounted up to the Heavens to be cast down again into the depths to be at thy wits end didst thou not then Vow if ever God should command and make it a calme and bring thee to thy desireâ— Haven thou would'st be more circumspect in all manner of conversation more vigilant to thy particular duty more severe against thy particular sinne Didest thou not Vow that an Anniversary Sermon with an allowance to the Poore or a constant Lecture or an Almes-house or some such great standing Monument should commemorate Gods goodnesse to thee and perswade others to trust and seek unto that goodnesse or at least if thy Estate would not do so much hast thou not Vowed to do according to thy power where now is thy paying these Vowes But I was never poore never at Sea may be so yet art thou not under some Vowes for some other mercies wa st thou never in danger of losing thy Estate thy Relations thy life Didest thou never lye dangerously and men thought desperately sick hast thou no sick-bed Vowes upon thee stay here who ever thou art that readest these lines and read not a word more untill thou hast duely considered whether ever thou hast been dangerously sick and what thou then Vowedst and how thou hast performed The proud contemner of Religion learns by his dangerous sicknesse to promise to be religious wast thou ever such didest thou ever so Vow and art thou now what thou didest then promise The prophane swearer and blasphemer is brought by a sicknesse to fear his Oath and to Vow to learn to fear and absteine Oh then if God will not destroy and damn but give life he will that he will repent and amend he will blesse but not blaspheme his Name he will never more prophanely swear and curse wast thou ever such a one so sinnefull so engaged what performance now The Drunkard Vowes sobriety when he is sick the Adulterer Vows chastity the worldling Vowes to mind Heaven the Tradesman who hath so often sold his conscience at every price to gain six pence by an untruth and lye then if this plunge be out lived will keep a good conscience In a word A sick bed makes a sinner sick of his sinne and seldome fails to make him Vow against it Now Reader what thinkest thou Vowes or no