then his Preservation God gratifies her Religious good Nature with larger bounties she had also the delight and comfort to Suckle and Swadle him and not onely by connivence or permission but by speciall Favour and Commission from Pharaohs Daughter not upon her own proper costs and charges but with a certain Honourable Salary and Stipend and with full expectation of high preferment in Pharaohs Court for a surplusage So true is that of the Apostle Eph. 3.20 God is able to doe exceeding abunndantly above all that we can aske or think And the Psalmists supposition is here in some sence affirmatively true When his Father and Mother forsook him then the Lord took him up Psal 27.10 for Moses his Parents durst not take notice of him neither was there any to look for or after him but a timerous Damosell who yet but looked at a distance God took the care then upon himself who is a present help when all other second auxiliaries faile to all distressed persons but above all others to exposed Infants Their Angels in Heaven when no Guardians on Earth doe alwayes saith our Saviour Mat. 18.10 behold the Face of my Father stand before and about him as his Guard continually to attend and wait for Orders towards their protection and preservation And as he appointeth his noble Hosts to be their Overseers and Assistants so he maketh the most honourable among men to be the instruments of his good providence Kings shall be their Nursing Fathers and Queens their Nursing Mothers as was here in effect demonstrated and was in some part proved and experienced by David and so by him witnessed and attested Psal 22.9.10.11 4. The experience of Gods mercifull dispensations and gracious dealings is a great ayd and assistance to our Faith and a strong and powerfull encouragement for our chearfull dependance on Gods good providence It was an experiment which satisfied Peters scruple removed his error and prejudice and produced that determination and conclusion of Faith Of a truth I perceive that God is no respecter of persons Acts 10.34 And it was an Argument of sense which fetched that answer and confession of Faith from Thomas My Lord and my God But as it is an help to Faith so it is the settlement and strength of hope and obedience former favours provoke us to thankfulnesse in prosperity and good dayes and encline us to confidence and resolution in adversity in dangerous and difficult times take a proofe and instance of both Josephs rejection of his Mistrisse her solicitations was grounded on his Masters favour and Gods goodnesse in his former deliverance and present preferment Gen. 39.8.9 Behold my master c. as if he had said Such an unworthy complyance and condiscention as she moved was both a sin against God and an iniustice against Pharaoh the former an act of irreligion the latter of ingratitute both a great wickednesse When Benhadad was in straits and knew not which way to turn himself his Servants counselled him to joyn with them in a submission to Ahab King of Israel and the motive to this their counsell and his acceptance and all their submission was this Behold now we have heard that the Kings of the House of Israel are mercifull Kings c. 1 Kings 20.31.32 Doubtlesse it is a good Argument God hath been found in this and such emergencies when we sought unto him therefore let us seek again to him he hath heard when we called therefore let us call again David frames such an Argument when from an induction of mercies he concludes a continuation The Lord that delivered c. 1 Sam. 17.34.35.36.37 And Saint Paul from the former experience of mercies builds his future hopes of a succession 2 Cor. 1.8 9.10 So true is that of the same holy Apostle Rom. 5.4.5 Patience worketh experience and experience hope not an hypocriticall presumption which hath the luck alwayes to be bafled but a grounded dependance which maketh not ashamed as all hypocrites shall be when their vain confidences fayl them which alwayes obtains either what it expects or better or more and is therefore a rejoycing hope because an obtaining ver 2. or which is more pertinent Because the love of God is shed abroad c. ver 5. former receipts of mercies hath produced in our hearts an assurance that God loveth us and if so then we know that all things work together for good to them that love God Rom. 3.28 and none but such God loves so as to reward And this made the Psalmist use that Exhortation Tast and see that the Lord is good c. Psal 34.8 and that solemn and sacred Protestation I will remember the years c. Psal 77 10.11.12.13 5. Acts of nature and reason if performed in Faith are taken in and converted into Religion Moses Parents did an act of naturall affection in Faith as was before cleared and so they were not onely naturall but religious and faithfull for so doing and the ground hereof is That as not the opus operatum not the doing of a work of Religion is a duty abstractedly and simply considered removed from all adjuncts and circumstances for even the most wicked transgressors may doe that which for the substance of the work is Religious and yet they are not Religious in doing it because of a defailance in the right manner of performing as in Jehu his Zeale the Pharisees Prayers the Hypocrits Almes for they doe them not in ayme respect and order to God and his Laws but to other ends and purposes as is expressed Hos 7.14.16 Zach. 7.5 so the most common acts of life of nature and civility may become acts of Faith and holy Religion if they be duely circumstantiated done spiritually and divinely with relation and reference unto God obedience and submission to his will for it is the manner of doing and the end which differenceth and distinguisheth holy and prophane actions acts of Faith and acts of Reason of Grace and Nature and therefore those acts which materially are naturall and ciuill rationall and morall if performed with a desire a care and conscience to please God they are formally and truely Religious and Christian as the Philippians Contribution sent by Epaphroditus is called a Sacrifice acceptable a Sacrifice acceptable because done to him with an Eye and respect to God the liberality was to Paul the Sacrifice the Service to God and this sauctified it and adopted it into an holy office or an act of Faith Aug. lib. 19. de Civ Dei cap. 25. throughout 6. To denominate an act a duty of Faith it is sufficient to walk and move according to that degree and measure of light we have received and to beleeve proportionably to the evidence of the Revelation That which stayed Moses his Parents their Faith and for which they were reputed faithfull was not a clear Philicall or Mathematicall demonstration for this carries its evidence so strongly along with that it commands and forceth assent neither was it
and condition wherein Christ his Lord was interested and concerned yet Moses had not onely this motive of Faith to perswade him to this choice but he had another also and that a powerfull one For he had respect also to the recompence of the Reward that is beleeved the Deliverance of his People was approching and they should receive the promised Inheritance the Land of Canaan a Type and Figure of Heaven Q. But what doth Faith Eye temporall Objects or are temporalties as well as spiritualties taken into the cognizance of Faith or is that true Faith which moves for either of these respects could Moses fight the Lords Battells and look for Pay or Recompence Is not this to be a mercinary Souldier no Voluntiere or rather thus to act Is it not to love our selves and the reward not the Lord and his Service Is it not to serve him for Hire not for Duty A. Indeed it is most true That the Glory of God should be both the prime mover and ultimate end of all actions which are truely Religious because all Religion is to be terminated in God yet our immortall soules whose chiefe felicity and complement is the Union and fruition of God may deservedly challenge our secondary and subordinate thoughts and respects both because that in these respects we ayme at God who is our perfection and reward and also because our respects are regular when we take in the intermediate end with order and respect to the last and chiefest For in this case we overlook our selves by Eying an higher and more glorious Object And for this we have warranty both from those Precepts which enstruct us to seek the Kingdom of God to lay up a sure Foundation of good works For the hope of the Eternall Reward to strive with all care to secure our Election Luke 16.9 1 Cor. 9.24 Tit. 2.12.13 Colos 3.23 and also from those great presidents who have practised before us Moses here in this place Saint Paul Phil. 3.11.12 If by any means I might attain unto the Resurrection of the dead Not as though I had already attained either was already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Iesus Our Saviour Christ that grand Exemplar Heb. 12.2 Looking unto Iesus the author and finisher of our Faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God And also from good Reason for Qui uult finem nult media and è contra now God commands the means faith and the end of that is salvation 1 Pet. 1.9 Receiving the end of your Faith even the salvation of your soules He commands holinesse of life and the end of that is Eternall life Rom. 6.22 an happy end is a great provocation and encouragement to action and for this end God proposeth to us that most blessed and comfortable end The result is this That to act meerly propter mercedem for an hire is slavish and self-ish but to doe ex intuitu mercedis to look upon the Reward as an incitement and comfort is a most usefull help and so morally necessary to piety and devotion 1 Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Col. 3.24 Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ 2 Tim. 4.8 Henceforth there is layd up for me a crown of righteousnesse which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing The Second Part. 1. By Faith For Flesh and Blood would have perswaded Moses to a contrary choice to continuance and residence in Pharaohs Court and if he had consulted with worldly men concerning his Designe if they disliked his Person he would be censured and derided as weak and unpolitick if they had a kindnesse for him they would rebuke him as Peter did our Saviour upon a somwhat like account Be it far from thee Lord This shall not be unto thee Mat. 16.22 But Faith adviseth not with Flesh and Blood neither resolves with the men of this world No it adviseth with the Word of God and resolves with the Church of God and therefore that which the World so much admires and fancies the gallantry and splendor of a Princes Court the Title and Dignity of his Sonne and Favourite the Treasures of his Exchequer he did with great resignation and freedom relinquish and forsake And which is yet more that the World most dislikes and abhorrs poverty persecution ignominy slavery he did with much cheerfulnesse embrace for then he left the powerfull prevailing party and sided with an afflicted and despised people vexed and oppressed with arbitrary impositions and inhumane servitudes See what Faith can doe it can overcome the World it can count all things but losse to be found in Christ It is Faith and nothing but Faith that sets a just estimate and value of things not because currant but because worthy that distinguished betwixt truth and appearances substantiall and fantastick happinesses and so makes a Christiam esteem and adjudge the persecutions of an holy Church an higher preferment then the promotions of a tyrannicall Court that more then Heathenish Law of self-preservation is superseded by Christ Mat. 10.33 Whosoever shall deny me before men him will I also deny before my Father which is in Heaven And ver 37.38.39 He that loveth Father or Mother more then me is not worthy of me and he that loveth Son or Daughter more then me is not worthy of me And he that taketh not his crosse and followeth after me is not worthy of me He that findeth his life shall lose it and he that loseth his life for my sake shall find it and so abolished by that Law of Faith which he prescribed 2. By Faith because done in obedience to that Law and Rule of Faith which the Captain and High Priest of our profession had enacted and ordered The main difference betwixt that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 1.3 the Work of Faith which is the fincere observation of Christ precepts and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.15 the work of the Law written in our hearts which is the dictates of a naturall conscience and the common notions of humanity betwixt an act of Grace and that of Nature that the oue is done onely rationally the other obedientially the one is a faculty the other a duty that we performe as man a rationall creature made by God and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other as a Christian a devout sworn servant of Jesus Christ who hath brought into captivity every thought even the most rationall most excellent thought or suggestion of Nature to the obedience of Christ 2 Cor.
endearments be either inconsistent with or prejudiciall to our holy profession any lets or hinderances to us in the discharge and performance of the duties of Piety or Charity the love of God and Man then we are by all means to quit and dis-own them we must come out of Babylon though our Interests be there if we cannot stay but we must partake of their sins we must forsake Egypt if she distresse the People of God and our precious Faith for we cannot serve God and Mammon Christ and Belial Q. But what is there such a power and faculty in man to refuse or choose what he will And if so then doth not this power necessarily inferr a freedom in the will of man A. Certainly man is a free Agent in all his exercises and operations and what he doth not freely he doth not as a man but as a horse and mule which have no understanding and we are forbidden to be such Psal 32.10 for it is naturall for the will of man to move freely rationally and deliberately and this freedom or liberty of the will is an essentiall of humanity and the proper act of that freedom is Election which is exposed both to coaction and compulsion Voluntas non cogitur for that which is compelled is against the will and that which is against the will is not willed It is true the will may be letted changed and the commanded actions thereof compelled that is those inferiour faculties which are moved by the will but the immanent actions of the will that is to deliberate will and choose cannot be so and also to necessitation and determination to one For if the will be determined by the Physicall and speciall influence of outward causes then morives were in vain reason in vain deliberation in vain all perswasions and threats in vain but therefore are these used because man hath a power of Election that he may deliberate and act indifferently and either doe or not doe or doe this or the contrary For what exercise have we of our wills if we act not voluntary And how act we voluntarily if we be necessitated absolutely And to what end and designe are those terrors and promises of the Lord the danger we shall incurr by our disobedience and the reward we shall reape by our obedience if they be not as rationall motives and have not with them a persuasive efficacy It is true indeed that the will often mistakes and errs in her choyce putting bitter for sweer evill for good and one the contrary But this proceeds not from any forfeiture of what was naturall to the will and all or certainly very few excepted confesse that Adam had true and entire liberty but from the corrution of nature or the naturall faculty depraved which is a contracted contagion whereby we are averse and indisposed to good we are refractory and rebellious to the very Laws of Nature as well as of Grace of right Reason as holy Religion and we are prone and strongly enclined to observe and follow the desires and delights of the carnall sensitive appetite and to satisfie the lusts of the flesh for the understanding is full of ignorance and darknesse during this state of corruption of pride and contradiction against all sacred and saving truth the will is full of enmity and opposition against that which is good the conscience full of impurity and sophystry the heart of folly and madnesse of infidelity and hypocrysie and therefore no wonder if every imagination fancy and conception of the heart be unto evill and that continually Yet even in these aptnesses inclinations and prejudices the will moves freely and acts by choyce For as Angels and good Spirits by a most free agency doe good and nothing but good because their understandings are taken up with the contemplation and satisfaction and their affections with the desires and delight of good onely So Devills and wicked men long and thirst pursue and prosecute sin by chusing the evill and refusing the good having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Ephes 4.18 and so allowing and approving of sinne and wickednesse So that whether the object be chosen good or evill the will acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by deliberation and with indifferency though that the good is chosen be from the causality of Faith and influences of spirituall Grace that evill from the corruption of Nature either transmitted and passed over to us by carnall propagation or contracted by vitious habits customes and education and this properly concerns not the liberty of the Agent but onely expresseth the reasons causes and motives for which he thus exerciseth and manageth his liberty It was from Nature that Moses chused or made a choyce it was by Faith he made this choyce He chused rather to suffer affliction c. Q. But what doth Faith Catechise and direct men rather to suffer affliction Can sufferings be the objects of our desires and longings Or are afflictions in numero eligibilium matters worthy of our election and complacency A. Doubtlesse they are in some degree and measure though not of themselves yet secondarily in respect of their uses as they relate either to the prevention of a greater threatned and demerited impendant evill or as they conduce to some present or future good For sometimes they are Fatherly corrections to avoyd the wrath and severity of dis-inheriting When we are judged we are chastened of the Lord that we should not be condemned with the World 1 Cor. 11.32 and that is an happy temporall judgement which barrs an Eternall a desireable chasticement which wards off future condemnation Sometimes they are Instructions It is good for me that I have been afflicted that I might learn thy Statutes Psal 119.71 and to receive Instruction is highly appetible and that with the most ingenuous and noble as well as holy and religious spirits Sometimes they are preparatives for Glory having not onely a purging but also a purifying quality 2 Cor. 4.17.18 For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporall but the things which are not seen are eternall Sometimes they are discoveries of the truth of the inward parts of our sincerity That the tryall of our Faith being much more precious then of Gold that perisheth though it be tryed with fire might be found unto prayse and honour and glory at the appearing of Jesus Christ 1 Pet. 1.7 that though they be sharp and biting yet have they in them somewhat of the bonum jucundum but indirectly and by consequence For we are to count it all joy when we fall into divers temptations Knowing this that the trying of your Faith worketh patience James 1.2.3 much of