is it How slavish and unbelieving Hence is it that the people of God need so many instructions and informations Hence is it that they are often in prayers and groans unutterable ere they can truly and cordially call God Father They fear him as a Judge and flie from him rather as an enemy Even as if there be never such glorious and delightfull objects to refresh the eyes with yet if a man be in the dark he cannot take any pleasure therein Thus many of Gods dear children who walk with a tender conscience who are diligent in all the wayes of holiness yet have not this testimony of conscience to comfort them it is hid from their eyes only because the Spirit of God doth not enable them thereunto Now the Apostle telleth us 1 Cor. 2. 17. It is the Spirit of God whereby we know the things that we have freely received of God 2. The Spirit of God doth witness unto us Objectively as I may so call it and that is by some effects and fruits of his grace upon our hearts by which we gather as by so many sure signes that we are in the state of grace and not hypocrites But because this will come in more fully in the ensuing particulars I shall only touch upon those effects by which the testimony of our conscience is rightly guided in witnessing to us And First By having a full and serious purpose to avoid all sinne as it shall become manifested to us As David professed That he did hate every evil way Psal 119. 104. He that doth allow and indulge himself in any known sinne cannot have the testimony of this good conscience It is true as is to be shewed there is no man living though never so holy but his conscience convinceth him of much sinne and many infirmities and this maketh him so highly esteem Christ and a Gospel-righteousness but yet it doth not witness to him that he liveth in the customary acting of grosse sinnes if it doth the Spirit of God never witnesseth with such a mans conscience that he is the child of God No if thou livest quietly without the smitings and condemnations of conscience it is because it is stupid and the Devil hath deluded and hardened thee for Gods Spirit witnesseth with our conscience and by this effect that we have a tender respect to avoid all known sinne Secondly Another effect is A zeal for the glory of God to honour him to magnifie Christ and to set up his Kingdome as much as we are able The more zeal and fervency men have had for Gods honour the more powerfull testimony of a good conscience they alwayes enjoyed As we see in this Paul in his whole ministerial course with what burning zeal did he flame forth continually and on the contrary so much remisness so much negligence and lukewarmness so much is the abating of consciences testimony Thirdly An holy confidence and boldnesse in our approachings to God And of this the Apostle speaketh Rom. 8. The Spirit of Adoption removing our fears our unbelief and dejection raising us up also with an holy confidence and humble boldness doth hereby testifie with our consciences that we are the children of God Hence the more distrustfull fears the more tormenting doubts that we groan under the weaker and more feeble is the witness of our conscience yea if those prevail and are predominant then our conscience is set against us and witnesseth against us and then the child of God is in sad desertions when his heart witnesseth against him that he is an hypocrite that he did serve the Lord without integrity For though this be false yet till Gods Spirit remove this darknesse and fill thee with an Evangelical confidence thou art not able to hold up thy head Fourthly Another effect by which Gods Spirit witnesseth with our conscience is An unfeigned love to the brethren a delight in all those that love God Where this is that thou lovest godly men for their godliness sake this demonstrateth thou art born of God and hast the same Image in thee as they have And if thy love also extend to thy enemies if thou findest that thou canst pray for them that curse thee do good to them that revile especially thou pitiest their souls and wouldst be helpfull to them in the way to Heaven though they are enraged adversaries to thee and that without cause By this frame of heart the conscience doth give a full and precious evidence Fifthly In daily and faithfull exercises of self-denial in the wayes of God doth the Spirit of God greatly assure the conscience In sufferings for Christ in enduring the losse of name liberty and liâ—e it self for Gods cause is the clearest testimony of our conscience Hence the Martyrs had so much serenity of spirit such unspeakable consolations because they found they loved Christ better than all things As they gave a testimony to the word of God called therefore Martyrs so God also gave them a testimony within whereby they did glory in tribulations and triumph over all aduersaries We see that if men suffer in false wayes if they be Martyrs for the Devil if they die for that which is highly offending God they many times glory in the comfort they have from the testimony of their conscience Now if a deluded conscience if deluded joyes can do so much what shall not the Spirit of God do sealing and confirming his love to us by our patient sufferings for him Thus when happily the world doth witness against thee wicked men they condemn thee and lay many heavy accusations against thee as the false Apostles did here concerning Paul yet this testimony with in will answer all and God doth come in with fuller evidences of his love in such passages of self denial Lastly The Spirit of God doth witness to our spirit in this blessed effect viz. When we do with delight and joy meditate think and speak about heavenly things when the Ordinances of God are matter of pleasure to us David doth often proâ—efs what delight he had in the Ordinances of God how the word of God was more precious than gold more sweet than the honey-comb Now when the heart is thus affected to holy things that they find more joy as David professeth Psal 4. in the things of God then worldly men do in their corn and wine when these increase By this excellent heavenly temper the Spirit of God witnesseth with our conscience that we are the children of God But I shall enlarge no more on this because the Doctrine of Assurance will follow upon the next words We shall now lay down some distinctions to clear this truth to you because it is plain That many times the people of God being cast down with black thoughts that cannot say with Paul The testimony of our conscience is our rejoycing And on the other side many heretical pharisaical and self-deluded persons will at least outwardly boast
for the future Considerations clearing the truth 1. Though we have oft had experience of Gods goodness yet every new trouble is ready to startle us 2. Though the promises be sufficient grounds for our trust yet experiences do much promote faith 3. 'T is a good way to keep the heart calme even to exercise trust in God for the future 4. The future good things that we are to trust in the Lord for are both spirituall and temporall Object Answer 1. There are motives to trust in God from both the personal and general priviledges of believers 2. What are the opposites to trusting in God 1. Presumption Signs of presumption 1. When we walk not by Scripture-light 2. When we are confident without a promise 3. When we separate the means from the end 4. When we use false means 5. When we think by our own strength to obtain grace and glory 2. Despair Whence despair arises 1. From low thoughts of God As 1. The power of God 2. The goodness of God 3. Of the merits of Christ 2. From wrong apprehensions about our sins 3. This grace of trusting in God cannot be expected to be perfect here 'T is our duty not to separate Gods power and goodnesse from the means required How God and the creature work together 1. All Gods spiritual mercies have many things concurrent before they be accomplished 2. The opposing of these requisites one against another hath bred much confusion and errour How we should relie wholly upon Christ and yet make use of the means and how we may know whether we do or no. 1. When we acknowledge whatsoever we have to come from Christ 2. When we attribute no merit or causality to the means 3. When we rest upon Christ onely for our justification 4. When we put no trust or confidence in the means 5. We dishonour God in the use of the means when we think we profit him thereby The most eminent in gifts and graces need the prayers of their inferiours Reasons 1. Because there is a more peculiar promise made to the prayers of many then one 2. Because the Church in Scripture is called a body whose parts stand in need one of another Use People ought to pray for their spirituall guides Considerations explaining the truth 1. 'T is an errour of the Socinians to say God commands prayer only in the New Testament 2. No merit or confidence to be put in our prayers 3. Ministers are to pray for their people and people for their Ministers 4. This supposeth the people to be both gifted and gracious 5. Many things there are which people are to desire of God for their Ministor 1. That they may be preserved 2. That their word may be suceesfull 3. That their gifts and graces may be quickned 4. That they may be saved Whensoever we have received mercies from God we are by praise and thankfullness to acknowledge then to him What is required to the praising of God 1. An acknowledgement that God alone is the Authour of all our mercies 2. Both the generall and particular acts of faith 3. Love to God 4. Heavenly mindedness 5. Chearfulnes Motives to praise God 1. 'T is an excellent duty in that we are so backward to it 2. It is called a Sacrifice 3. 'T is a debt due to God 4. The chief motive is thankfulnesse 5. A thankfull heart is the most proper disposition to Gospel dispensations 6. The neglect of this duty is an argument of a rotten heart Our ordinary temporal enjoyments are the gifts of God 1. The effects of natural causes are still the gift of God 2. The comforts that flow from moral causes are still the gifts of God 3. What we receive from men 't is still the gift of God 4. Whatsoever we have by the art and skill of others 5. Such things as come upon us without our care Reasons Why these are all Gods gifts 1. God is not necessitated to give them 2. We have oft forseited them by our sins 3. We are to pray to him for them Not only personal but publick prayers and praises are acceptable to God Reasons 1. Hereby the honour of God is more promoted 2. Hereby our love to one another is much quickened 3. God in a more especial manner present there 4. Herein the lively may prevail for the dull and indisposed Mercies vouch safed to the Ministers are to be accounted as Church mercies An holy rejoycing and glorying in the graces of God is lawfull What is required to our glorying in the gifts and graces we have received from God 1. An high esteem of our graces 2. A certain perswasion that we have them 3. Good grounds and Scripture-demonstrations thereof 4. The Spirit of God In what respect 't is lawfull thus to rejoyce and glory 1. As they are the fruits of Gods favour 2. As they bear up our hearts against all accusations either external or internal Wherein this rejoycing is unlawfull 1. When we rejoyce in our graces as if they were perfect 2. When we so rejoyce in them as so rest upon them 3. When we rejoyce in them as coming from our selves not God The witnesse of a good conscience is great ground of comfort What is required to a good conscience 1. That it witness according to the word of God 2. The help of the Spirit to instruct us in the true meaning of the Word 3. Pure aims and intentions 4. Inward sanctification What else is requisite to a well-regulated conscience 1. The witnessing and sealing power of the Spirit with our consciences How the Spirit of God doth not witness with our consciences How it doth 1. Effectively 2. Objectively What are the effects of the Spirit by which our consciences are rightly guided in witnessing to us 1. A purpose to leave all known sin 2. A zeal for the glory of God 3. An holy confidence in our approachings unto God 4. Love to the Brethren 5. Self-denial 6. Delight in heavenly things Distinctions concerning the testimony of our conscience 1. 'T is either particular or general 2. It witnesseth either perfection or sincerity 3. Conscience is either habitually enabled or actually prepared to testifie 4. The testimony of conscience is either alone or relating to Christ A believer may be assured he performeth duties with an upright heart What is required to a certain knowledg of our being in a state of grace 1. A firm assent to the truth of Gods promises and Word 2. A particular application of the promises to themselves What is required to an experimental discerning of our graces 1. An humble heart 2. A regular disposition in the soul 3. An holy fear 4. The help of Gods Spirit What are the hinderances which keep men from looking after an assurance of their sincerity 1. Self-fulness and presumptuous security 2. A prophane careless spirit 3. Carking carefulness 4. Despairing and discouraging thoughts Of Gods commands to get assurance The effects of our souls 1. A quiet heart 2. Spiritual
evil he would not do that he did As these impetuous lusts are a burden so the deadness barrenness and hardness of his heart Oh often doth he cry out of his soul as like the mountains of Gilboa on whom no dew doth fall like a parched and dried wilderness and he knoweth not how to come out of it yet even in these sad perplexed thoughts God comes in with comfort when his heart affords none when all within riseth up against him yet as it was with Paul his complaints shall be turned into praises I thank God in Jesus Christ A third Soul-tribulation may be from Satans temptations He is called the tempter he is said to have his fiery darts he hath his buffetings We see how fiercely he assaulted Christ himself and as for the incestuous person by Satans devices he was almost swallowed up with sorrow And indeed what horrid suggestions of blasphemy self-murder and whatsoever is most terrible and amazing will not he assault the godly soul with if God bind him not up Well doth the Scripture compare him to a a roaring Lion what can a poor Lamb do if he fall upon it And truly no more could the poor humbled sinner stand before all the temptations and oppositions of Satan if Gods grace did not interpose yet even in this hellish darkness when the soul is apt to judge its condition like those that are damned in hell when he is ready to conclude God hath forsaken him for ever that the express signs and characters of a cast-away are upon him as he thinketh yet of this Whales-belly from the mouth of hell God doth raise him and give him comfort yea many times those have the greatest comforts that have the greatest exercises of this kind and therefore the Lord did leave them in this black night that the day might be the sweeter and more welcome Lastly The Souls-trouble may arise from the breaches it hath made by Apostasie and falling into great sins after it hath known God And these commonly do give a mortal blow to all our former comfort You see it in David Psal 51. when he complaineth of his broken bones praying to have joy restored to him Some have thought that David never had such comfort again as formerly Certainly the godly in such fals sinne hainously because of the experience they have of Gods favour and the bitterness of sinne therefore for them to revolt from God is an high aggravation As if the Prodigal son after he had been entertained in his Fathers house and feasted with the fatted calf should have gone to his husks again how intollerable would that have been Well but for all this this sad condition of a gradual Apostate and revolter is not without ground of comfort when truly humbled and debased before God Doth not God speak graciously Jer. 3. 22. Return ye backsliding children and I will heal your backslidings And see how this mercifull offer is imbraced Behold we come unto thee for thou art the Lord our God She pleadeth her interest and right to God howsoever Thus also God promiseth Hos 14. 4. I le heal their backsliding So that although when the conscience hath been the second time bruised when thou hast been twice as it were in the new birth thou must look for greater pains and agonies yet God can and doth comfort such also Peter speaks of joy unspeakable and full of glory which the people of God have though he had greatly revolted from Christ his master So that manna may be had in this wilderness also The second kind of troubles are outward and these are also innumerable Act. 14. 22. We must through much tribulation enter into the kingdom of Heaven We must expect like Christ to be men of sorrows for we are to suffer with him if we will reign with him Now two sorts of troubles there are in which God will give comfort and in them all troubles are comprehended 1. There are troubles such as we bring upon our selves by our own folly and sins We have provoked God to be angry and to take away many outward mercies from us Now because our sins and our iniquities have done all this therefore it is that we may justly expect that God will deny all comfort We might think it is true when we suffer for Gods sake when we are persecuted for righteousness sake then Christ will take us into his wine-sellar and bid us Drink abundantly But it is my vile heart my proud heart my loose and negligent walking that hath brought all this evil upon me and what comfort then can I expect from God But even in this condition such is the grace and mercy of God that although our sins have brought evil upon us yet if humbled under them and bewailing of them we shall find God for to comfort us When David Psal 4. had that overflowing joy which he saith God put into his heart more than all harvest joy yet he was at that time in very sad exigencies pursued by his son and driven out of Jerusalem and this God threatned as the fruit of his sinne but behold all this God giveth him comfort And the truth is when humbled for our sinnes then the nature of these afflictions are altered they become paternal and medicinal chastisements they are arguments of Gods love to us we may rejoyce in them as testimonies thereof for so Heb. 12. and Rev. 3. it is said Whom God loveth he chasteneth God makes as the Physician an excellent antidote of that which is poison and so the fruit of thy sins becometh great matter of thankfulness as David acknowledged when he said Out of very thankefulness thou hast afflicted me And as for the second kind of afflictions which are only for the exercise of graces when we are persecuted not for the evil in us but the good appearing as the case of the Martyrs was then God giveth us comfort with full measure pressed down and yet flowing over witness the Apostles who went away rejoycing because they were accounted worthy to suffer all things for Christs sake The Martyrs also had more joy in their troubles then ever they had in their prosperity and it is of those tribulations the Scripture speaketh of Indeed some Philosophers have essayed upon such a comfort as Epicurus said If a wise man were burnt in Phalaris his Bull he would say Dulce est ad me nihil pertinet This is a sweet thing and doth not at all hurt me But these were Book sayings No Philosophers ever endured misery for their Sects as Christians have done for the truth of Christ But you may say What is that by which God comforts his people in all their tribulations Hath the Scripture any higher grounds than Philosophy Philosophy is called animi medicina and as there were several Sects of them so they had different principles to comfort for there was no theam treated on more by them than this only some principles were contrary to others for some
one way or other Every Abel will have a Cain every Isaac an Ismael What though you do not suffer from the Pagans or heretiques without yet how greatly do ye suffer from the prophane and ungodly within Every prophane man though he shrowd himself under the name of Christ yet he is of an Antichristian spirit if not doctrinally yet practically and in deed Bernard speaking of the bitter times by Paganish persecution and then of more bitter by hereticall maketh the third and most bitter of all to be in the evil and ungodly manners of those who are within the Church Heu domine saith he qui sunt in Ecclesiâ primi sunt in persecutione primi There is then a suffering for Christ though not to blood and if every godly man do not thus suffer let him fear whether he be not a man pleaser whether he fear not man more then God whether therefore he be not applauded as a wise man as a moderate man because he is not indeed a zealous godly man against sinne in his place The very Heathen could say How is he a good man who is not trouble some to and hated by an evil man Therefore saith our Saviour Wo be to you when all men speak well of you Luk. 6. 26. Some observe the connexion the Apostle useth 1 Pet. 4. 11 12. for having in the 11 verse exhorted to a faithfull and diligent discharge of those Offices we are betrusted with presently exhorts to patience about afflictions because one will necessarily cause the other So Mat. 10. when Christ giveth his Apostles Commission to preach he doth withall admonish them of the hatred they shall meet with Light will be offensive to sore eyes and salt will make wounds to smart Thirdly To suffer for Christs sake is very tedious and grievous to flesh and blood It 's because of those reproaches and many times dangers which accompany the way of Christ that it is such a stumbling block to many They like the Crown of Glory well but they like not the Crown of Thornes If Christs way was a broad way they might have Christ and their honours Christ and their lusts Christ and their advantages then they would be as forward to runne out and meet Christ as they did from Jerusalem crying Hosâ—nna to him Therefore howsoever men have thousands of pretences to keep off from the way of godlinesse and the faithfull owning of Christ they have many wide gates of distinction to go out at when danger is at hand yet it is fear of suffering that keepeth most off their duty They like Christ well till it cometh to be said as she did to Moses Thou art a bloody husband to me So Christ will have thy good name thy estate thy life this makes thee prove an Apostate and turn hypocrite Oh the gulf of misery yea sometimes of despair that this fear of suffering hath put men upon Therefore afflictions for Christs sake are so often called temptations because they will discover whether a man be â—ound for God or not whether they love Christ more then the creatures Oh then pray to God that he leave thee not to this snare to be afraid to suffer for doing what is good This will prove bitter at the latter end Do you not see among Officers how fearfull to punish the drunkard the Sabbath-breaker they shall loose their good word they will do them despite and malice afterwards Art not thou all this while afraid to suffer for Christ He that suffers for doing that which is righteous for punishing offenders he suffers for Christ as is to be shewed Remember then it 's better suffering for Christ which is our Crown and Glory then suffering in Hell for ever because thou wouldst not do the will of God SERM. XLVI The same Doctrine prosecuted shewing the Object for which Christians are to suffer if they would suffer for Christ 2 COR. 1. 5. For as the sufferings of Christ abound in us c. THe Doctrine that hath in part been treated on is That a true and faithfull owning of Christ is accompanied with sufferings and persecutions Some Particulars have been given in to clear this We proceed to adde more and the first in order shall be That although it is very difficult to flesh and blood to own Christ so farre as to suffer for him yet the Scripture represents it as a most blessed and glorious thing howsoever the world judge it reproachfull I shall not here enlarge my self about the encouragements to suffer when Christ calls for it it is enough at this time in the general to inform That God will not honour every one with persecutions for himself It is a great expression of his grace and favour Hence some Confessors have desired to be Martyrs but God by his providence preserved them they have been greatly humbled and dejected under this as if it were for some special sinne and unworthinesse in them that God would not in that manner dignify them These are not words and meer oratory the Scripture is clear in proclaiming this for a title of favour to be a sufferer for Christ Act. 5. 41. The Apostles rejoyced that they were accounted worthy to suffer shame for his Name That they might have shame and reproach for Christ this they rejoyced in as a great matter of honour Who were they that the Lord should so exhalt them So Phil. 1. 29. To you it 's given not only to believe but to suffer By this you see that every one to whom God doth give to believe he doth not also give to suffer for him It 's a gift then and where this is bestowed they ought to rejoyce and to be exceeding glad Yea 1 Pet. 3. 14. They are happy And 1 Pet. 4. 16. Thy are to goorifie God in that behalf If we could believe these Scripture truths so much sinfull fear and pusillanimity in the cause of Christ might not be charged upon us as too often it may be we would not run from a duty accompanied with sufferings as Moses did from the rod turned into a Serpent neither should we with Simon the Cyrenean be compelled to bear the crosse That is observeable 1 Pet. 2. 19. If a man suffer for conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We translate it this is thankworthy But happily that is not so proper for if a man should suffer all the Martyrdomes that have been in his own body yet God is not to thank him he hath not suffered more then he ought to do Neither do I know that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in such a sense Therefore it 's better translated This is a favour this is grace if God bring us to suffer for a good conscience towards him If then thou art to suffer either verbally by mocks and slanders or really by miseries and persecutions set the Crown of Glory to the Crown of Thornes set the honey to the gall set the honour with God to
behalf It is good to consider how earnestly Paul though so eminent and choice a man in holinesse doth desire the prayers of others and therefore when he had spoken of that confidence he had in God who as he had so also would for the future deliver him he addeth vers 11. You also helping together by prayer for us as if none of those great mercies Paul looked for could be brought forth but by the help of their prayers This then is that which maketh the godly desirous that others who fear God may know how it is with them what temptations they lie under what afflictions they grapple with that so they may have the effectual fervent prayers of a righteous man which availeth much Though the prophane deride and scoffe yet the prayer of any true godly man is greatly to be valued and much to be desired Secondly As such are thereby provoked to pray to God for them so when God shall mercifully deliver them and turn their afflictions for good then they will also be encouraged to blesse and praise God also in their behalf and thus more glory redoundeth still to God Thus also the Apostle vers 11. declareth That by the meanes of many persons thankes may be given to God on our behalf Thus you see no Christian is to live to himself but it is his duty to be praying to God for others and praising God in the behalf of others but how little are the people of God exercised in these communion duties How little zealous in prayer for others but farre more negligent in the praises of God for others When doest thou blesse God for the mercies deliverance vouchsafed to the afflicted Saints of God as if they were thy own This publick affection is greatly wanting in believers who do not consider they are of the body Thirdly By knowing the afflictions of others and their holy deportment under them thou mayest thereby learne patience zeal heavenly mindednesse and many other graces Afflictions are Gods schools and that whether on thy self or on others How much patience may we learn by the afflictions upon Job Thus James 5. 10 11. The Prophets who spake in the name of the Lord must be taken as an example of suffering affliction and of patience and ye have heard of the patience of Job How greatly did the waves of God passe over his head No Martyr as Chrysostome amplifieth it came near Job in all their sufferings and therefore the holy Ghost thought fit to have the History of Job recorded that all might know and learn by it Be not then a stranger to the sufferings of Gods people but inform thy self about them to imitate their graces to be encouraged to do the like when God shall call thee to fight his battels But you may say What use can be made from the preaching about such afflictions which Paul and the other primitive Christians suffered from Paganish and Heathenish enemies We have no Neroes or Diocletians neither are we called to prisons and Martyrdome To what purpose is it to preach of sufferings to those who live in all quietnesse and freedom What use or good improvement can we make of it Therefore it is necessary to answer this Objection And First By the same reason you may say To what purpose did the Spirit of God cause this Chapter to be written with many other passages of the like nature which treat of afflictions and that from Pagans Certainly though we be not for the present exercised as they are yet the record of this the Doctrine about this is of very great concernment Therefore Secondly Though thou art not called to be a Martyr or to suffer from such enemies yet there is none that will live godly but they shall meet with afflictions one way or other We read of no child of God without his tribulations None can come into Canaan but they must first go thorow a wildernesse They must first with Christ suffer and so enter into glory We told you that there are afflictions of divers sorts There are real and there are verbal afflictions Though thou doest not suffer in thy life and in thy liberty yet thou mayest in thy name and in thy outward comforts There is no man which liveth in a zealous lively manner for God and endeavouring to pull down the kingdom of Satan but the Devil and his instruments will raise opposition enough against him and therefore it is good to hear Sermons about sufferings for Christ For though thy troubles be not such great and bloody ones as the Martyrs have been yet thou art to drink part of this bitter cup The Lord he hath given thee a portion in these tribulations and truly there is not the least affliction befals us in the way of God but if God did not preserve us and keep us by his grace we should sinke under it The frowhe of a man the fear of a mock is enough to discourage us from our duty if God doth not corroborate us If therefore the world doth not hate us if that be not a professed enemy to us we may justly doubt whether we be the Womans seed or not rather the Serpents seed Seeing therefore thou hast thy tribulations more or lesse and that for righteousnesse thou mayest improve this truth for thy edification Secondly What though the Church of God meeteth not with persecutions and troubles from Pagans and Heathens yet those it suffereth from such who pretend to Christ and judge it special service of God so to afflict them have a sharper sting in them What miseries and bloudy cruelties have not many godly Protestants suffered from Papists who yet glory that they only are zealous for Christ that others are blasphemers and enemies to Christ and therefore ought to be punished with such severe censures Now may not such Martyrs and sufferers receive as much comfort as if they had been persecuted from Heathens Yea doubtless for in some respects their suffering is the greater and their constancy the more admirable When the holy Prophets were stoned to death by the people of the Jews that yet thought themselves to be the onely people of God this did not diminish but aggravate their glory The patience of Abel was more admirable in being slain by his brother Cain then if it had been by a stranger If therefore thy sufferings arise from such who highly pretend to the glory and truth of Christ Be not despondent for thy crown of glory will herein be greater than if it had been from open adversaries Hence it is observable how remarkably the Scripture speaketh of those who suffered by Antichrist Rev. 13. 10. Here is the patience and the faith of the Saints which is again mentioned Rev. 14. 12. A true Christian suffering from false Christians hath not the promises of God obscured or diminished hereby to him but rather enlarged for God considereth both from whom it is thou art troubled and the cause why and the
us Secondly We may rejoyce in them so farre as thereby to bear up our hearts against all accusations whether internally from Satan or externally from the malice of men Is there any greater temptation in the world then that when Satan accuseth the children of God that they are hypocrites that there is no truth of grace in them that what they do is not from a right principle but selâ—seeking Even as he accused Job to God that he served God for carnal ends because God had hedged him about but if he were touched in these things and stript of them then he would betray his hypocrisie Now it is lawfull for the children of God to defie these accusations of Satan to rejoyce in the sense of their uprigtness though the Devil rage at it While he roareth do thou be glad and praise God Oh how often are believers shaken in this very particular They are afraid to own what God hath done for them they think it their humility and lowliness thus to be in doubts and to be perplexed with fears not remembring how necessary it is to acknowledge thankfully what God hath done for us and to walk with joy triumphing over all the fiery darts of Satan It is the great blame of Christs Disciples that they do not more glory and rejoyce in this respect And then 2. This rejoycing is lawfull when we have to do with malicious enemies that are ready to charge us with hypocrisie and self-seeking that for all our religious pretences we have rotten and earthly hearts then is a time for thee to make use of rejoycing in the sincerity of thy soul And this indeed is one great part of the Apostles meaning The false Apostles they calumniated him they made the cause of all his afflictions and troubles to be his evil life and Gods displeasure upon him Now the Apostle hath this brazen wall within as the Heathen called it He hath the witnesse of a good conscience As Austin to Secundinus Senti de Augustino quid velis c. Think of Austin what you will so that my own conscience doth not condemn me This rejoycing therefore is necessarily seen in this particular In the third place Let us see wherein this rejoycing in our graces may be unlawfull And 1. It is when we dare rejoyce and that in the sight of God as if there were no blemish or damnable matter in them To rejoyce as Perfectionists do in their holiness daring to hold it up to God himself in his strict justice this is highly provoking God Hence this Apostle 1 Cor. 4. 3 4. Though he regarded not mens judgement concerning him because he knew nothing by himself yet he saith He was not thereby justified because it was God that judgeth God that knew more evil and saw more sinne in him then he could do in himself Therefore though we may rejoyce in them yet take heed of opposing them to the strict and righteous judgement of God And it is in this sense that Paul Rom. 3. saith All boasting is excluded and that Abraham in the matter of justification had not wherewith to boast 2. It is not lawfull to rejoyce in them as if they had any inherent dignity or worth to rest upon When we approach to God we must rest alone upon Gods grace as the efficient cause and Christ as the meritorious cause These are the only foundation we can build upon When therefore we have given Gods grace and Christs merits their full due then may we rejoyce in our holiness It is true we read of Hezekiah David Nehemiah and Paul here as also in other places pleading even in prayer their righteousness and desiring God to remember them and not wipe out their good deeds But these instances are partly in some particular wherein they were innocent as in David Or else they onely plead these as the qualifications in them to which Gods promises are made they are such to whom God hath vouchsafed his promises and therefore they may plead them in their prayers in this sense otherwise to urge them as having dignity they could not For at that very time Nehemiah prayeth God would spare him and have mercy on him 3. We must not rejoyce in these graces as if we had them of our selves as if they were not the gift of God Therefore Chrysostom's note upon the place is dangerous saying The reason why this good conscience is called glorying is because we obtain it by our own strength otherwise it would not be our glorying But the Apostle directly opposeth this 1 Cor. 4. 7. Why doest thou glory as if thou hadst not received But you may then say The Papists are not to be found fault with in their rejoycing in their good works for they make them the gifts of Gods grace and presuppose Christs merits But this will not acquit them For the Apostle maketh that a contradiction If of grace then not of workes It cannot be of grace and works together Besides they make grace only an universal cause and our own will to be the particular determining cause and thereby give much more to that then the grace of God If then we take heed of these three rocks we are allowed to rejoyce in our graces Use 1. Of severe and sharp reproof to such who do indeed rejoyce but it is in their lusts in the pleasures of sinne which is to rejoyce in their shame and that which will be terrour and torment to them What can these wretches say But our rejoycing is an evil and a seared conscience that we have lived in all prophaneness and impiety Oh remember into what howling and gnashing of teeth these short pleasures will at last be changed Use 2. Of Admonition to the godly to take this rejoycing which God doth allow them Why do they stand aloof off and trembling Why do they nourish doubts and fears Why will ye not own what God hath done for you Take an holy boldness call that grace which is grace Let not the Devil and thy fears dispute thee out of what thou art Be not so easily baffled and driven out of thy integrity Because hypocrites do deceive themselves do the sincere also Because Copper may appear splendidly is there therefore no gold Because a dreamer deceiveth himself shall he that is awakened SERM. LXXXV What is required to a good and well ordered Conscience 2 COR. 1. 12. The testimony of our conscience THe second particular which is also the ground of that rejoycing which Paul had doth in the next place come to be treated of and that is said to be The testimony of his conscience The object matter whereof is afterwards declared Let us consider this as it is in the general set down Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also the nature of the conscience what it is I have elsewhere at large shewed It is enough to re-mind you of thus much That in the Old Testament it is generally called the heart
These are allegorical and allusive expressions to declare the assurance that God giveth to his but all this is To him that overcometh If sin prevail over thee if the world and the Devil entice thee off from God then expect not to have this mercifull refreshment as thou usest to have This assurance is like the manna that fell in the wilderness refreshing the Israelites in their extremities It is the hidden manna alluding to that which was kept in the Ark that might not be seen It is the new name that none knoweth but he that hath it So that it is the sincere practice of godliness that maketh us to believe this truth he that hath it cannot declare it to another when prophane scoffers ' by derision bid us demonstrate and prove that we have it This cannot be no more than you can perswade a man honey is sweet unless he do eat of it These Cautions observed then wrestle and strive with God for the Spirit of God that adopting and sealing Spirit Say Lord thou hast given me grace give me also the assurance of it How can I praise thee how can I glorifie thee while unbelief doth shut up my mouth SERM. LXXXIX Of the true Nature of Godly Simplicity and Singlenesse of Heart 2 COR. 1. 12. That in simplicity and godly sincerity c. HAving finished the general we now come to the particular wherein his conscience did give this good testimony and that is concerning his conversation in the world Of which in its time Which is amplified as you heard in the manner of it Positively Negatively and Oppositely Positively and that is set down in two words In simplicity and Godly sincerity Of the first at this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine addeth heart In singlenesse of heart for so we find it used in other places Ephes 6. 5. Colos 3. 22. But that is supposed in the word though it be not expressed Grotius speaketh of a Manuscript that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Context is clear for this Now when he saith In simplicity by that he meaneth he did nothing craftily crookedly hypocritically deceitfully as Chrysostome interpreteth it in many synonymous words Varinus maketh the contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. almost the same words Chrysostome hath The word is often used for bounty and liberality as 2 Cor. 9. 11 13. because those who have a single plain spirit are hearty ready and free in all duties that are required It differeth from the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that doth properly respect the aims and intentions of men in all their wayes although we are not to be too exact in making a distinction between them This simplicity is as much as sine plicis that which is smooth and plain that hath not many folds and coverings and so is opposite to that which is in the Old Testament called an heart and an heart a man that hath two hearts So that this is a most blessed temperature of the soul when its internals and externals are both alike when it s inwardly towards God what it outwardly pretends to be From whence observe That godly simplicity and singlenesse of heart doth afford much comfort The hypocritical and crafty self-seeking man that maketh use of God and holy things for his own advantage and interest hath never any solid true comfort He is compared to the rush that groweth in the mire and if plucked from thence quickly withereth Job 8. 11. An hypocrite will not serve God but where his own advantages do induce him for hypocrisie is large and so contrary both to simplicity and sincerity The Apostle doth excellently comfort himself in this and thereby appealeth to the consciences of the Thessalonians 1 Thess 2. 3. Our exhortation was not of deceit or guile neither used we flattering words or a cloak of covetousnesse nor if men sought we glory Oh the admirable simplicity that here we find in Paul's spirit Now it is necessary to consider the nature of this And First It floweth from an heart sanctified and truly regenerated No man but he that is godly hath this singlenesse of spirit Jer. 17. 9. The heart is deceitfull above all things The word signifieth the crookedness of it How ready it is to supplant us Jacob had his name from that root because he supplanted Esau about his birthright This is the heart of man by nature full of concavities secret recesses and holes as it were deceiving himself and others and therefore till grace doth make pure and we have truth in the inward parts all is but a lie in us Our Religion is a lie our goodness is a lie there is no solidity at all It is true indeed there is in some men a natural ingenuous candour they abhorre dissimulation and hypocrisie but yet this is onely one of Aristotles virtues which is indeed but a splendid vice For if the tree be not good the fruit cannot be If the spring be bitter so is the stream and so if a man be a thorn no sweet grapes can grow upon him This then we are to do to look to the bottom to search to the original Hath the Spirit of God made thee a new creature then thou doest become faithfull and true both to God and man otherwise we see what the Scripture speaketh of every one by nature that he is a liar Rom. 3. 4. Therefore till the heart be purified by grace there is no truth and soundness within Secondly This simplicity and singlenesse of spirit doth eye God and looketh upon his will as the motive of his duty The presence of God the omniscience of God whereby he trieth and searcheth the heart is frequently in his meditation It is the glory of God the honour of God that stirreth up his heart It 's not glory from men or pleasing of men which doth quicken him up For although we told you the next word signifieth purity of intentions yet one is so intimately connexed with the other that they cannot be separated singleness then of heart is remarkably seen in those motives that move his soul they are arguments drawn from God You see this fully comprehended in that exhortation to servants Colos 3. 22. where they are commanded To obey their masters not with eye service as men pleasers but in singlenesse of heart fearing God They must look above Masters and Governours even to God himself Now we are all servants to God and therefore we ought the more diligently to have singleness of spirit towards him by how much he doth infinitely exceed all other masters And this particular doth likewise shew that all the moral ingenuity and verity which some Heathens have been famous for was but a glistering Glow-worm for they had no eye to God neither did they respect him but looked at their own glory and honour in all that they did Thirdly Simplicity of heart is essentially consisting in the fixednesse of it upon
putting on the new man Austin wrote much against this way of lying And certainly seeing that words are appointed to signifie our mind to another if we pervert them to the contrary end to deceive them we doe overthrow the foundation of spiritual and civil societies It is one thing indeed not to reveale all the truth when not required or commanded this may sometimes be done but to deny the truth or equivocate this doth no wayes become those who with sincerity and not with fleshly wisdome are to propagate the Gospel If you say for all the Church of Rome hath used such carnal policy yet she continueth in her externall prosperity she is not blasted and crossed in her designes and therefore Bellarmine would take advantages of the Protestants by this If saith he the Church of Rome be so vile and impure as you say she is if she use all those unlawfull and ungodly wayes to keep up her glory then it 's the greater argument that her constitution is of God that all her craft and wickednesse hath not yet ruined her But to this doubt it is easily answered That by the Scripture we know it is foretold that he must prevaile for a long time in the Church and therefore their successe notwithstanding all their cruelty and craft is not to be any stumbling block to such who believe the Scriptures The third instance of fleshly wisdome to propagate Religion by is To indulge men in their lusts and sinnes that so the party which followeth them may be the more numerous This is fleshly wisdome in an high degree of impiety and yet in this also the Church of Rome hath beene notorious when other Churches have by their good Discipline cast out some offenders for scandalous impieties They have appealed to the Church of Rome in that case and she craftily laying hold on the opportunity hoping thereby to establish her Supremacy would like Absolom say to every one that came that his cause was good and by this policy in indulging and encouraging such licentious offenders whom other Churches would not endure as members At last with other politick devises she arrived to that amplitude of power she now glorieth in We might instance in other subtil forgeries as the corrupting or denying some Canons made in the Council of Nice thereby to translate the chief Patriarchship to her self a famous cheat and discovered most palpably to the shame of the Romane party of which there is much in Ecclesiastical Authours as also the pretence of Constantines donation a forged he like the rest This I shall insist upon as greatly considerable The indulging of people in prophanenesse as also in horrible ignorance that so they may rule without controll And how well were it if this fleshly wisdome were inclosed in the Romane Conclave Are there not too many in the Protestant Churches that out of a desire either to please men or increase their earthly advantages promote a promiscuous admission of all to the Lords Table making no difference betweene the clean and unclean This I confesse is the way to be applauded by the most This is that which will give best content to all This is accounted wisdome and moderation but Wisdome is justified of her children and the holy institution of Christs will be owned by those who worship God in Spirit and truth But this fleshly wisoome whereby we please all and indulge men in their lusts is seldome successefull but fire will come out of the Bramble when it doth not out of the Fig-tree to consume I meane even prophane and wicked spirits are many times stirred up by God to oppose such corrupt Teachers when the godly meddle not at all For God doth many times make use of the wickednesse of one ungodly man to torment another Yea Luther's first stirrings against the abuses of Popery were not so pure and sincere as afterwards when the light and grace of God came more upon him It is therefore a great duty incumbent upon the Ministers of the Gospel to walk sincerely by Christs rule in their pastoral exercises avoiding this fleshly wisdome which though it may seeme sometimes to prevent a mischiefe yet as it did to David doth afterwards plunge in a greater calamity And indeed going to carnal policy in Church-administrations is but like going to witches and wizards forsaking Gods way which never bringeth a perfect cure Fourthly Then is carnal wisdome used to propagate Religion When by it we propound carnal and selfish ends to our selves not the glory of God and advancing the power and purity of his Ordinances This is that which Paul doth principally disclaim I seek not you but yours saith he in this Epistle 2 Cor. 12. 14. And that they might be perswaded hereof he would take no maintenance of them but made use of other Churches that he might spare them yea sometimes working with his own hands How farre this is imitable by the Ministers of the Gospel now as many do upbraid them with this example of Paul will be clearly and fully evidenced God assisting in its time for we shall meet with this part of Paul expresly mentioned and insisted on by him in this Epistle But it is worth the observation that Paul by no way he took could escape the slander of a self-seeker For if in that case he had burdened the Church of Corinth the false Apostles would have calumniated him as using a cloak of covetousness and seeking himself But now because he will not do so see how this is interpreted as a carnal designe also for so he bringeth in their objection vers 16 Be it so I did not burden you but being crafty I tooke you with guile This was suggested against Paul they made this construction of Paul's not burdening them that he did this out of craft that they should think themselves the more ingaged unto him and so by this means he get the more dominion over them Thus what shall Paul do if he doth not take maintenance it is his craft and if he doth it is his craft By this instance we see how much we are to avoid all fleshly wisdome for do what we will it shall be charged upon us Only when we have this sincerity of conscience within to comfort and support us this will be a means to make us bear the slanders of enemies with greater alacrity Now as we said then we may certainly conclude we are guided by fleshly wisdome when our aimes in our ministerial way is either glory and applause which was the poison of the Pharisees duties or earthly wealth and external pomp which motives do easily creep in unlesse grace be the porter to keep the door of the soul We see even the Disciples themselves and that twice contending about superiority and once this was done when our Saviour was fore-telling them of his sad sufferings and how they should be scattered And truly this should much prevail with us to walk by sincere rules because nothing doth
the property of those who are godly to take nothing to themselves but to give all to the grace of God You see here though Paul was so eminent for godlinesse and so admirable for gifts yet he maketh the grace of God to be alone the sole Authour of all spiritual successe This subject the Apostle doth very willingly enlarge himself upon wheresoever he hath occasion Hence in the fore-mentioned place 1 Corinth 15. 10. he saith By the grace of God I am what I am The grace of God made him an holy man The grace of God made him an eminent Apostle he had nothing as a private Christian or as an Officer but by the grace of God and because many may have grace in a common way bestowed upon them that yet abuse it as Judas he addeth This grace was not in vain Yet lest it should be thought that it was his improvement of the grace bestowed that made it so effectual he presently correcteth his expression Yet not I but the grace of God which was with me As it is not the pen but the Writer that is a cause of fair Characters Let us discover this Doctrine And First We see the Apostle rejoycing in the sincerity of his heart and yet acknowledging all to the grace of God so that these two may well stand together to take comfort from our holinesse yet to put our trust in nothing but the grace of God It is true this is a very hard lesson to performe there is required much skill and prudence herein for we are apt to runne into extreames Either through unbelief and peevishnesse we nourish doubts and perplexing thoughts in our selves not taking notice of the grace of God in us Or else if we doe behold it and rejoyce in it we are presently in a secret manner lifted up and confident thereby But we see by the Apostles practice both are consistent together So that the people of God are diligently to labour after this heavenly frame of heart To be in doubts and fears about thy condition is to live in the jaws of hell and to be presuming or carnally confident of thy graces is the next door to a sad and miserable downfall Secondly It is not enough to acknowledge the grace of God in the general but so to set up grace as to give all to it The Apostle maketh an immediate opposition between grace and workes Rom. 11. 6. there cannot be a reconciling of grace and workes together This hath been often attempted but as unhappily as the building up the walls of Jericho again The Pelagian Arminian the Socinian and Papist all these doe acknowledge grace but when we come to the root of the matter it 's nothing at last but the free-will and workes of a man It is his good use of grace that doth determine and make all things effectual not grace it self And this is the rather to be noted because Stapleton would antidote against Calvin's poison as he speaketh from this Text. For whereas Calvin taking notice of the Apostles glorying in the testimony of his conscience concernin his sincerity doth shew that Paul hereby doth not oppose that command Let him that glorieth glory in the Lord because Paul giveth all to the grace of God and resteth alone upon that From this Stapleton would excuse the Papists also because they acknowledge all good workes to come from grace Their merits are founded onely upon Christs merits Even as it doth not derogate from the power of God that he useth second causes in natural things because they are subordinate to him both in their being and operation but it doth illustrate as his bounty so his power the more to make other things powerfull Thus saith he it is not injurious to the grace and merits of Christ if we attribute merit to our workes seeing this cometh onely from Christ but it argueth his fullnesse and rich grace the more that communicateth of it to us So that saith he to put trust in the workes of grace as the proxim and immediate cause but in the grace of God as the chiefe and universal cause is no derogation to the honour and glory of Christ But that of the Apostle must be alwayes remembred If of grace then not of workes otherwise grace is no more grace It is not grace unlesse it be grace every way And therefore to make our workes the second causes to trust in though it be not so high a wickednesse as to exclude Christ throughly yet it doth in part and therefore as in the matter of worship we admit of no primary and secondary worship no more than a primary and secondary God So it is in matter of trusting we must depend only upon Christ not but that holinesse and godly works are necessarily required but not as causes under any subtil distinctions whatsoever These two things premised let us now consider What is that grace which the Apostle doth here exalt against all fleshly wisdome And First As the ground-work of all there is to be understood That grace of God whereby he was called out of that pharisaical estate and condition of enmity against Christ to be a faithfull and ready servant to him This wonderfull grace of God to him doth often melt the heart of Paul he speaketh of it with aggravating particulars as much as may be Thus Galat. 1 15. When it pleased God who called me by his grace to reveale his Sonne in me c. And therefore 1 Tim. 1. 15 16. he acknowledged himself an instance Because the chiefest of sinners of the long-suffering of Christ In Paul's conversion there were no preparations no merits of congruity there was no docible and fitted dispositions Insomuch that the adversaries to Gods grace do acknowledge Paul's conversion to be an extraordinary thing In the midst of his persecuting sury when God might have struck him dead with thunder and lightnings from Heaven and so send him quick as it were to Hell God did visit him with his grace and give him another heart to his own amazement and of all those who heard of it So if you look upon Paul in a single capacity as a private person in the whole course of his life he giveth all to the grace of God Secondly The grace of God which Paul doth also greatly exalt is In the setting of him apart to be an Apostle and an eminent Officer in the Church of God This crooked and rough timber that was onely fit for the fire God doth not onely polish and smooth by grace but advanceth it to be an eminent part in the building notwithstanding all Paul's former unworthinesse God doth not onely by his grace call him but maketh him an honourable vessel in his house This our Apostle doth likewise with great enlargement in many places take great notice of See how emphatically is he affected with this grace of God towards him Ephesians 3. 7 8. Whereof I was made a Minister according to the gift of
viz. That he is one who feareth an oath Eccles 9. 2. A righteous man a good man and he that feareth an oath are synonymous expressions You see then what a fruitfull field we are plowing up but I shall not venture upon all the cases about Oaths which would require a great volume onely limit my self to my Text which containeth onely an assertory Oath not a promissory And indeed because it is the most formal and expresse oath that we meet with in the Scripture we must improve it according to the desert of it Two sorts of persons there are who have runne into extreames about an Oath First Such who out of a great reverence to God and because every mans word should be as good and as firm as an Oath have therefore wholly refused to use it To such we shall prove the lawfulnesse of it Yea the necessity and duty of it in some cases On the other extream are many prophane and wretched men who use these sacred Oaths in all ordinary discourse vainly irreverently yea sometimes arise to such high impiety and wickednesse as not onely to swear rashly and vainly but also falsly so as to forswear themselves and become guilty of perjury a sinne so contrary to the light of nature that Heathens have severely punished it And God doth seldome let such perjured persons goe unpunished in this world without some remarkable punishment For that terrible threatning will not prove false or a lie Zech. 5. 3 4. where a flying roll that is the curse of God is said To enter into the house of him that sweareth falsly and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof But before we come to these particulars let us first consider of the nature of an Oath an assertory one especially for that is my subject what it is and we may define it to be First A religious calling upon God as a witnesse for the confirmation of any thing in doubt or controversie The Latines call it juramentum or jusjurandum which is all one though some would make a difference because that an Oath doth jus or lâ—gem dare it declareth the right and law as it were of a thing after which we are not to dispute any more Or else because it doth Jus dare Deo or because Jure introductum All Heathens concluding on this remedy by an oath against controversies as most expedient The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some make to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an establishment or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to constringe and bind because an oath brings a bond or strict obligation upon a mans soul Thus Numb 30. 2 3 4. In a vow which in this respect agreeth with an oath therefore it is added Or swear an Oath a man or woman are thereby said To binde their soule with a bond The Hebrew word is ordinarily Shebugna which they derive from Shebang the number of seven because an Oath useth to be amongst many witnesses and withall it is observed that the word to swear is used in Niphal a passive voice signifying thereby that a man is not to swear unlesse he be as it were solemnly compelled unto it Now this definition given of an Oath hath in it four parts The generical Nature the Form the Matter and the End 1. The generical Nature it is a religious calling 2. The Form upon God as a witnesse 3. The Matter which is doubtfull and controversal Lastly The End or the Effect as some dispute which is the confirmation of this For after Oaths there is to be no more arguing Hence Aquinas saith well That what first principles are in speculatives the same is an Oath in practicals Now as first principles are indemonstrable and none may deny them or goe to prove them so is an Oath it is an artificial argument to prove a thing indemonstrably And thus Aristotle defined That it was an indemonstrable argument or word without proof with a reverent and sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetorica ad Alex. cap. de Jurejurando Let us consider this definition upon which some Cases and Questions of Conscience are afterwards to be built And First We say It is a religious calling upon God Hence an Oath is the worship of God when a man sweareth in a right manner he giveth honour and glory to God believing him to be Omniscient and a searcher of the heart as also an holy Judge who will punish and be avenged upon all such who shall take his Name in vaine Hence it is reckoned in Scripture as part of Divine Worship Deuter. 6. 10. Thou shalt fear the Lord thy God and serve him and shalt sweare by his Name So Deuter. 10. 20. Thou shalt cleave to him and swear by his Name Yea the whole worship of God is sometimes synecdochically contained in this action onely Isaiah 45. 23. To me every tongue shall swear Thus it is made a prophetical promise in Gospel-times That he who sweareth shall swear by the God of truth by which all Gospel-worship is intended Isa 65. 16. Oh how little is this considered by common swearers whose mouths are filled with daily oaths Doe you consider what an Oathis Doe you remember it is a solemne worship of God If God were an Idol yea a man you could not more abuse and despise his holy Name than thou doest Is this to worship God Every oath should be with holy fear and trembling at the Majesty of God But thou tramplest his honour prophanely under thy foot Judge ye how prophane you your selves would think men to be if they should be so vain and customary in other holy worship Should a man take the holy Psalmes and sing them as idlely and as vainly as he doth ordinary songs would you not call such a man a prophane man Prayer also that is a worship of God should a man in his prayer be no more reverent than in his merry tales or idle discourse would you not say such a man was a vile wretch Take the Sacrament of the Lords Supper Should a man receive that with no more reverence than he doth his ordinary food should he make no difference between the Lords Cup and a Cup of Ale at the Ale-house Would ye not gnash your teeth at such a man as an atheistical person And is it any lesse prophanenesse when you make oaths and your ordinary discourse all one The very word Sacrament was taken from an Oath as the learned shew What shall be done unto thee then thou swearing and cursing tongue Every trifle every passion setteth thy tongue thus on fire from hell Secondly Again I say It is a religious calling upon God For an Oath may be either pronounced speculatively and enuntiatively or practicè and invocativè practically and by way of invocation As for example when I reade this Text I call God to witnesse upon my soul while I doe so I doe not