banner thou servest Upon thy good behaviour and address in Arms depends much of the renown and honour of Christianity A cowardly Souldidier is the reproach of his Commanders Thou hast a noble General O Christian that hath done and finished perfectly what ever concerns thy Redemption from the powers of darkness To him that over cometh will he give to sit on his throne even as he overcame and is set downe on his fathers throne Rev. 3.23 Do valiantly and worthily Follow thy victorious Leader let all that know thee see that Religion is no mean and feeble thing that the School of Christ breeds the excellent of the earth that the Divine life is the most powerfull principle in the world that the Spirit of God in thee and his grace 〈◊〉 stronger then all thy lusts and corruptions Not he that talks mâ—st or professeth most but he that acts and lives most as a Christian shall be the man whom the King delights to honour 3. The lusts of the flesh are thy greatest enemies as well as Gods they warre against thy soul 1 Pet. 2.11 To resist them feebly is to do not only the work of the Lord but of thy Soul negligently 4ly It is easie vanquishing at first in comparison a fire newly kindled is soon quenched and a young thorn or bramble easily pulled up The fierce Lyon may be tamed when a whelp but if thou stay a little there will be no dealing with a Lust any more than with 〈◊〉 salvage Beast of prey Grace will lose and corruption get strength continually by delaying Fifthly If thou resistest the victory is thine Iames 4.7 And 〈◊〉 my Text Walke c. and ye shall not fulfill the lusts of the fâ—â—sh Thoâ— caust never be conquered if thou wilt not yield Stand but 〈…〉 thou art invincible while thou art unwilling all the Devilâ— in hell cannot force thee to sin Temptation puts on it's strength as the will is Cease but to love the sin and the temptation is answered Indeed if thou chusest to be a slave thou shalt be one Nothing but thy owne choice can undo thee Sixthly Consider what thou dost if thou fulfillest the lusts of the flesh 1 Sam. 15 23. Heb. 6.6 thou provokest thy Heavenly Father rebellest against him and Rebellion is as witchcraft and stubbornesse as idolatry Thou crucifiest Jesus Christ afresh and puttest him to open shame Is this thy love and thanks to thy Lord to whom thou art so infinitely beholding Canst thou find in thy heart to put thy Spear again in his side Hath he not suffered yet enough Is his bloody passion nothing must he bleed again Ah monster of ingratitude ah perfidious Traytor as thou art thus to requite thy Master Again thou grievest thy Comforter and is that wisely done Who shall comfort thee if he depart from thee grieved Or is it ingenuous thus unworthily to treat that noble Guest to affront Gods sacred Spirit to his very face and in despight and mockery of him to side with his Enemy the flesh Is this thy kindnesse to thy best Friend thy faithfull Counsellour thy infallible Guide thy Minister and Oracle thy sweet and only Comforter What need I add that thou breakest thy peace woundest thy conscience forfeitest the losse of Gods countenance and makest a gap in the divine protection for all evill to rush in at 7ly And lastly Consider the invaluable benefit of resisting of not fulfilling the lusts of the flesh in two great instances First Unutterable joy and pleasure will be shed abroad in thy Soul as often as thou gettest the day I know no greater triumph then that of a Christian when he is more then conquerour through Christ that loves him O the peace the joy and holy glorying in the Lord and in the power of his might that a good man is even ravisht and caught up into the third Heavens with when the Lord covers his head in the day of Battell and lifts it up above his spiritual enemies To vanquish ones self is a nobler exploit than to subdue a City Pro. 16 32. Nay a vaster Conquest then if one could with that great Macedonian Captain atchieve the empty title of the vanquisher of the world 2. Every Conquest will encrease thy strength and dexterity against the next assault So that when the vanquisht lust recruits it's forces thou wilt be able to outvie thy self and become more dextrous every time Nay the mortifying of one earthly member like the cutting off a limb from the naturall body will make the whole body of sin tremble all the rest of thy Lusts will fare the worse and by consent languish So that every victory over any one corruption weakens that and all the rest and breaks the way for future Conquests How Ministers or Christian Friends may and ought to apply themselves to Sick Persons for their Good and the discharge of their own Conscience JOB 33.33 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransom THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job and by way of Vindication and Apology for God in his dealings with men and although he premiseth this that God giveth no account of his matters ver 13. yet he doth ex abundanti give an account for God and makes a defence or gives a rationale of Gods proceedings with men c. where he shews that it is not mans torment or ruine that God desires but his reformation and amendment and that it may appear how sincerely and fervently he desires it he shews that there are several ways and means which God useth which are most powerful and likely to produce it 1. He speaks to men in dreams ver 15 c. 2. When that will not do by afflictions ver 19 c. 3. To make those afflictions more intelligible and more effectual he sends a messenger c. this is the business of the Text if there be with him c. wherein you may observe two parts 1. A supposition ver 23. If there be a messenger with him an interpreter c. 2. A position ver 24. Then he is gracious to him c. the words may be called the sick mans cordial or his restorative wherein you may observe 1. The patient expressed in the word him 2. The disease his danger and misery he is going down to the pit 3. The Physitian who is described 1. Ab officio by his Office a messenger 2. Ab opere by his work an interpreter 3. A praestantid a rare man one of a thousand multis è millibus unus 4. The Physick to shew unto a man his uprightness 5. The cure then he is gracious c. where are considerable 1. The quality of it the kind of the cure deliver him from going down to the pit i. e. from
of thy childe and the blood of thy servant at thy hands one day Dost thou love thy childe a Heathen will teach thee thy duty To love saith hee Arist Ethic. l. 2. c. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire good things for such and according to the utmost ability to endeavour to accomplish them There i◠but one good thing that is absolutely necessary for thy childe and that is a happy union to God What hast thou yet done to the effecting of that Many are eagerly bent upon those designs how their children Sueton. in Calig c. 42. like Caligula in the Historian may tumble in a room full of gold but take little pains for the gold of Ophir Prov. 3.14 15. and that wisdome which is far above Rubies Know that all the sins of Relations under your charge that are not reproved and corrected for will become yours Every drunken fit of thy servant will be counted thine to answer for Every turn of pleasure that thy children and servants take in the fields upon Gods holy day with thy approving connivance Isa 58.13 2 Ep. Ioh. 11. will turn to thy account at the great Tribunal If thou wouldest finde favour with God labour to divert them from the waies that lead to the chambers of death He that neglects his duty herein does what in him lyes to damn his childe and himself too As if he were in league with death in covenant with Satan Isa 28.15 and with Hell were at an agreement as if it were a laughing matter for himself and all his Relations to fall into the bottomless pit of fire and brimstone Oh how many families are the filthy cages of unclean birds like so many hog-styes and sinks of all manner of abominations Wee can scarce walk the streets but we shall hear swearing and cursing and polluting Gods holy Name and many obscene and filthy speeches and see great wickedness committed even by young striplings and this is because they are not instructed and taught the fear of the Lord at home by their Parents and Rulers There be many ruffling Gallants in our times that look upon holiness as a crime and count it their bravery to go towards Hell with open mouth with a full swinge that swim down the Rivers of Riot and Luxury into the dead Sea 1 Pet. 2.13 That are so far from reproving others for sin that they commend and incourage them rather that have much ado to bear with servants that perform excellent service 1 Pet. 4.4 Sueton. in Nerone c. 5. if they will not drink healths and be debaucht as well as themselves more like Nero than Christians If their children serve Satan never so much they matter it not so they do not ruine their Patrimony No wonder that their children be profligate and vile that have such sad examples The Spirit of God takes notice that Ahaziah was a wicked man 2 Chron. 22.3 and gives this for the reason His Mother was his counsellour to do wickedly Such as will be angry rather if their Relations do not walk in the waies of sin Aelian de animal l. 5. c. 16. Rom. 3.13 like the Wasps in the Naturalist that dip their stings in the poison of Vipers Their angry tongues are tinctured in the venome of sin Oh how much good might a Theophilus do when greatness and holiness run in a blood how would the generations to come rise up and bless them how much honour might they bring to God how would Religion flourish how would our fields bring forth peace and our streets run down with rivers of Righteousness 3. Hence we learn the horrible sin of such that cause others to do wickedly that egge on others to the commission of sin that encourage children to prophane the Sabbath to lye and swear and seem to approve of delight and rejoyce in it Who knowing the judgement of God that they which commit such things are worthy of death not only do the same Rom. 1.32 but have pleasure in them that do them 4. Hence we may infer what great wisdome is requisite in managing those means that are proper and useful in order to the salvation of our Relations what integrity of heart what sincerity what holy contempt of the scorns of this wicked world Dost thou take upon thee the study of wisdome Epictet c. 29. saies the Stoick prepare thy self speedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laught to scorn and expect that many should mock at thee how much greater is the depravation of mens hearts since the fall in opposition to true holiness Many a bitter taunt and scoff must thou go under but in wisdome pass it by regard it not you work for souls One soul begotten to God is better than the gaining of whole Kingdomes and Empires 5. To such as live under holy Rulers and Governours of families that you would highly esteem them for their labour of love that you would count it a singular mercy that God hath given any of you a holy Father or a holy Mother such as have spent many an hour in secret for thy good that have sought it earnestly at the Throne of Grace that thy life might be hid with God in Christ Look upon their instructions as so many Pearls Prov. 1.9 their Reproofs as so many Rubies to wear about thy neck Not to be reproved in the way of sin is a great judgement Hos 2.6 To have these Thorns and Briars cast in the way to our sinful lovers is a great mercy Oh how many blessings do children injoy by means of praying-parents count it a great and an admirable favour from God 6. To such as are employed and exercised in this excellent duty and study to perform it conscientiously Who seriously endeavour that their yoak-fellows may be the Spouses of Christ their posterity the children of our heavenly Father their servants the freemen of Christ their kindred of the Blood-Royal of Heaven Let mee say as our blessed Lord to Zacheus This day is Salvation come to this house This day hast thou fellowship with the Father and with the Son The God of Heaven goes along with thee Though thou dost not see the desired fruit of thy labour at present do not despond the work is Gods It is like to some of those seeds which sown in the earth will not come up till the second Spring Iames 5.7 The husband-man waiteth for the precious fruit of the earth and hath long patience for it until hee receive the early and latter rain It is often seen that there is a mighty Power of God going along with such constant endeavours at length the diligent hand may make thee rich The Grace that dwelt in the Grandmother Lois in the Mother Eunice dwelt afterward in their little Son Timothy Though God is not tied by any bond of nature 2 Tim. 1.5 yet fervent prayer is of a high esteem in the sight of God The use
great the great advantage which all these outward things have against us is their suitablenesse to our senses for though believers are said to live by faith Heb. 10.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the best of men have had something to witnesse they were but men of like passions as 't was said of Elias James 5.17 but Christ is all to free us from these dangers Joh. 16.33 Be of good cheer I have overcome the world He hath overcome it for us and in some measure in us 2. Christ is All to fill the souls of believers with all that good which may capacitate and qualifie them for happinesse it is the decree of Heaven that none be admitted into glory but those oâ— whom God hath wrought the truth of grace Heaven must first be brought down into our souls before our souls are capable of ascending up thither we must first be made meet before we can partake of that inheritance of the Saints in light Col. 1.12 with Ephes 5.5 we are by nature unmeet because we are carnall and earthly and should God dispence with his own decree and open so wide a door unto Heaven and happinesse as to let in carnall and sensuall persons Heaven would be no Heaven unto such carnall hearts can never rellish the sweetnesse of spirituall enjoyments Rom. 8.6 7. Philosophers observe that all delight arises from a suitablenesse betwixt the person and the object What is the reason of that diversity of delights which is among the children of men that which is one mans joy is another mans grief and that which is one mans pleasure is another mans pain the onely reason is because of the diversity of tempers and dispositions Some there be of such a bruitish and swinish temper that nothing is so pleasing unto them as wallowing in the mire of their sensualities others again of so refined a temper that they esteem these sensuall pleasures very low and much beneath them but still every mans delight is according to his temper and disposition and therefore Heaven would be so farre from being a Heaven unto such that it would be a kind of hell to them for as delight arises from an harmony betwixt the person and the object so all kind of torment from an unsuitablenesse and contrariety hence is it that although God vouchsafes us something of Heaven here on earth viz. in his Ordinances yet to unheavenly hearts every thing of this nature is a taedium a burden When will the new Moon be gone that we may sell Corn and the Sabbath that we may set forth wheat c. Amos 8.5 Aelian reports of one Nicostratus who being a skilfull Artificer and finding a curious piece of Art was so much taken therewith that a spectator beholding him so intent in viewing the workmanship asked him what pleasure he could take in gazing so long upon such an object he answers hadst thou my eyes thou wouldst be as much ravished as I am So may we say of carnall persons had they the hearts and dispositions of believers they would be as much delighted with all means of communion with God as they are and account that their priviledge which now they esteem their vexation the Greeks tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from calling because all good is of an attractive and magnetick nature to draw forth and call our affections after it but yet 't is not the intrinsecall excellency of any object that renders it taking with us but our affections are accordingly exercised upon all kind of objects as representations are of those objects from the understanding for 't is the understanding which sits at the stern of the soul that is the primum mobile the master-wheel that puts the affections as so many lesser wheeles upon motion therefore unlesse our judgements be both enlightned and sanctified we can never approve the things that are excellent Naturalists observe that though the Loadstone hath an attractive virtue to draw Iron to it yet it cannot exercise that virtue upon Iron that 's rusty Ignorance is the rust of the soul that blunts the edge of our affections to whatsoever is spiritually good there must be therefore some kind of suitablenesse and harmony betwixt our souls and heavenly mercies before we are capable of tasting the sweetnesse of them Now Christ is all to believers in this respect also 't is from his fullnesse they receive and grace for grace Joh. 1.16 That we have any thing of grace it is from him and that we have such a degree or measure of grace it is from him I am come that they might have life and that they might have it more abundantly Joh. 10.10 the essence and the aboundance are both from him All those miracles which Christ wrought in the dayes of his flesh upon the bodies of poor creatures Ephes 5.8 Ephes 2.5 1â— in restoring sight to the blind speech to the dumb life to the dead all these does Christ work over again upon the souls of them whom he prepares for Heaven 3. Christ is All to fill all Ordinances with power and efficacy these are the means of salvation and through his concurrence effectuall means as they are his institutions we are under an obligation of using them and as they have the promise of his presence Matth. 28 20. Matth. 18.20 we are warranted in our expectations of benefit from them but yet Ordinances are but empty pipes but dry breasts unless Christ be pleased to fill them who filleth all in all Ephes 1.23 That there should be such a might and efficacy in things so weak such miraculous and strange effects by means so inconsiderable that the foolishnesse of preaching should be powerfull to salvation 't is because it is not man but God that speaks Joh. 5.25 The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Look upon Ordinances in themselves and so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not but as they are accompanied with the power of Christ so so they bring to nought things that are 1 Cor. 1.28 'T is he who in Baptisme baptises with the Holy Ghost and with fire Matth. 3.11 'T is he in preaching the Word speaks not onely to the ear but to the heart Luk. 24.32 Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures In a word Christ is all in every Ordinance in respect of efficacy while the Disciples fished alone they caught nothing but when Christ is with them the draught of fishes is so great they are scarce able to draw it Joh. 21.3 6. 4. Christ is All to sill every condition with comfort the best of conditions is not good without him nor is the worst bad with him Vbi bene sine te aut ubi maâ—e cum te Bern. Alexander accounted himself
two Caleb and Joshua followed God fully Numb 14.24 Of the four grounds in the Parable only one held out Many of John Baptists hearers left him and fell away Joh. 5.35 Many of Christs hearers and disciples Joh. 6.65 Many of Peters 2 Pet. 2.20 Many of Pauls 2 Tim. 1.15 and 1 Tim. 5.15 Many of John the Evangelists hearers 1 Joh. 2.19 They went out from us because they they were not of us for had they been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us But none of these were ever sincere Christians and sound at the heart We wonder not to see an house built on the sand to fall or seed not having root wither or trees in the parched Wilderness decay Jer 17.6 or Meteors vanish or Blazing-stars fall or Clouds without rain blown about or Wells without springs dryed up So for Hypocrites to prove Apostates no strange thing and utterly to fall away There are four wills some have observed 1. The Divine will never alters or turns 2. The Angels will hath turned never returns 3. The will of man faln turned and in conversion returns 4. The will of Apostates after that grace received and abused turns away and never returns but becomes like the fallen Angels 2. Even Godly and gracious persons are subject to fall and therefore must not be secure they must work out their salvation with fear and trembling Phil. 2 12. they are bidden to fear least they should fall short Heb. 4.1 Stand fast 1 Cor. 16.13 Take heed least they fall 1 Cor. 10.12 Look diligently least any fail of or fall from so is the other reading the grace of God Heb. 12.15 Take the whole armour of God that they may be able to stand Eph. 6.12 Even the very Elect have this root of bitterness and seeds of Apostacy within them Even Peter had sunk if Christ had not put forth his hand to save him from the water Mat. 14.31 and had been winnowed as chaff Luk 21.31 32 if Christ had not pray'd for him that his faith should not fail Let not him therefore that puts on his harness boast as he that puts it off 1 King 20.11 3. Yet a truly regenerate soul a plant of Gods planting by the water side a plant or graffe grafted into Christ and rooted in Christ can never fall away totally or finally Peter could not when Christ pray'd for him The Elect cannot Mat. 24.24 In the general Apostacy of the Christian world and the greatest persecutions under Rome-pagan and Rome-pseudo-christian Antichristian both times when all the world wandered after the Dragon and the Beast they who had their names written in the Lambs book held out and warped not Rev. 13.8 and 17.8 The elect are as Mount Sion that cannot be moved and are as fixed stars that fall not The house on the Rock stands firm in all weathers The Tree by the waters side Jer. 17.8 Seed in good ground Mat. 13. They who have a seed of God in them cannot so sin 1 Joh. 3 9 And they that are born of God 1 Joh. 5.18 They who are in the hand of Christ none can pluck them out Joh. 10.28 Yet as to the fallings of the Elect not presuming to tell you the minimum or summum quod sic we shall make those concessions or observations 1. We grant that the godly as well as others are subject to this Posit 1 falling-sickness having seeds of Apostacy in them and would certainly fall irrecoverably if left to themselves In te stas non stas Aug. By strength his own no man shall prevail or stand 1 Sam. 29. 2. Grace received truly sanctifying is not for his measure so great Posit 2 or for its nature so immutable and invincible but might be overhorn and would if not divinely supported and continually supplyed as the Widows oyl kept from decay fed by a spring of Auxiliary grace as Josephs bow abode in strength by the arm of God and his bough green and fruitful Gen. 49.22 23 24. Gratia gratiam postulat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.10 sed by a well of living water so that it is not the grace in us but the grace with us grace supervening and additional which keeps us from falling Even the good ground were it not for the influence of the Sun and Rain would prove as the stony and Thorny Ground Posit 3 3. There is no such state of consistency in the effectually called But there is a daily combate and of times a great inequality in his Pulse sometimes Amalek sometimes Israel prevails and this war lasts not as that between the house of Saul and David for certain years but as that between Rehoboam and Jeroboam all their days 2 Sam. 3.1 1 King 14.30 Paul sometimes as in the third heaven cries out We are more then Conquerors who shall separate us from the love of God c. sometimes as under foot cries out Oh wretched man that I am who shall deliver me from this body of death Posit 4 4. Even godly persons may fall for once very fouly as Peter yea lye long as David it is hard to say how low they may fall and how long they may lye yet sin not unto death as the Sun is for many months absent from some Climates yet returns again so that they may then say with the Church Rejoyce not against me O mine enemy when I fall I shall arise Micah 7.8 when I sit in darkness the Lord shall be a light unto me Posit 5 5. There may also possibly be a relapse or falling a new into the same act of sin through humane infirmity as Abraham twice denying his wife the Disciples twice contending for supremacy And as I will not say how oft thy brother trespassing and repenting is to be forgiven not to seven but to seventy times seven so I cannot say how oft through infirmity a sinner trespassing and returning with repentance may be forgiven Gods mercies and thoughts being so far above mans Posit 6 6. The Christian may as to his own sense be reduced to a very sad and low state 1. He is poor in spirit he mourns he hungers thirsts pants doubts dislikes all 2. He judgeth of himself as under present prevailency of corruption Carnal sold under sin a forced slave to it Rom. 7.14 3. As if nothing had been done yet and all was to do he begs O God create a new heart in me Psal 51. 4. He may be apt to conclude against himself I never did yet truly believe or repent and which is worse with Thomas I never shall believe 5. In this case he lies bound as Peter Joh. 20.25 Act. 12.6 7. and can't help himself till the Angel comes and strikes off the bands and opens the iron-gate 6. And as to comfort he may be at an utter loss walk in darkness Esay 50.10 judge himself cut off Ezek.
with the unsearchable riches of Christ or that inheritance of the Saints in light or what is the painted bubble the fading though beauteous Rainbow of earthly hunour and grandeur to a weight of glory to an incorruptible crown of righteousness that fadeth not away to a Kingdom which it is the Fathers good pleasure to reserve in the highest heavens for every sheep and every lamb of his little flock and to name these Considerations by cluster remember that the greatest wisdom is to do not what in some poor few regards is but what is absolutely lovely and desireable that what is best of all is best for thee to love and mind and prosecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag carm that a good conscience is a continual feast that God alone is enough and without him nothing for thy happiness that thy soul is worthier thy care then thy carcase and the life to come then this that eternity is more valuable then time that not the opinions of men lulled asleep in voluptuousness and sensuality but Gods estimate but the sentiments of the holiest best and wisest men or if you needs will of the worst and vilest when conscience is awakned when they come to lie a dying and when they shall stand before God at the last day are to be prefered as the wisest That everlasting happiness cannot be bought too dear but repentance and shame may easily That the hardest doings or sufferings for Christ are infinitely easier then everlasting misery That heaven and glory will more then recompence all thy self-denials and mortifications all thy watchings fastings c. and in the mean time the very hope of it besides the peace of God which passeth all understanding and his love and grace and the comforts of his Spirit will certainly sweeten all the tediousness of thy way to heaven with inexpressible redundance of satisfaction yea sometimes with joy unutterable and full of glory In sum that God is a good Master and his service perfect freedom for besides the glorious recompence to come thy work Christian is even now it 's own reward If â—hou believest strongly such Aphorisms as these and he is madder then any in Bedlam that doth not believe them it will be no hard matter by Gods blessing and assistance in their strength to put to flight the armies of the aliens at least to shield thy self against the volleys of fiery darts which at any time the Tempter shall pour upon thee Withdraw thy self if possible from the occasions of sin It is good Rule 8 standing out of harms way do not gaze upon temptations but pray with David Psal 73. â— Lord turn away mine eyes from beholding vanity Psal 119.37 If thou perceivest thy feet are almost gone thy steps had well nigh flipt it is surely high time for thee if thou canst to run away nor will it be reckoned thy cowardize but thy valour in the day of thine account thus to retreat from the enemy It is a very wise mans counsel concerning the haunts and converses of the profane Enter not into the path of the wicked and go not in the way of evil men avoid it pass not by it turn from it and pase away Prov. 4.14 15. again concerning the strange woman Remove thy way far from her and come not nigh the door of her house chap. 5.8 and again concerning occasions of intemperance be not among wine bibbers amongst riotous eaters of flesh chap. 23 20. and ver 31. Look not on the wine when it is red when it giveth it's colour in the cup when it moveth it self aright i. e. when it sparkles and vapours in the glass when it laughs in thy face and invites thy lip then shut thy eyes lest sin steal in upon thee Do not imitate the silly Lark which by the pleasing contemplation of the little piece of glass that glisters in the Sun while the Fowler twirles it about is enticed neerer and neerer forgetting or overseeing the net which ere long overwhelms it Vouchsafe not to admit the Tempter to a Parle the Poets fable Vlysses to have stopt his ears at the enchaunting voices of the Syrens Be thou as the deaf Adder to that great Charmer the best entertainment thou canst give him is Get thee behind me Satan Rule 9 Bind thy self beforehand with the severest of thy resolutions not to trust thy own judgement when the Temptation begins to get within thee a man in passion is not himself Pâ—riit judicium cum res transiit in affectus One distempered with the morbus arcuatus the Jaundise black or yellow is apt to impute the colour his eye is vitiated with to every object who would trust such a judge of colours or the palate of one in a Feavour to distinguish of Tastes it is a good rule under the disorder of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never credit thy own apprehensions at such a time If thou takest thy self yielding in the least start back with abhorrence and chide thy rashness appealing from thy present distracted to thy ancient and wiser self from thy self asleep and disordered to thy self awake and sober at other times Jonah's judgement was weak and childish though a Prophet when he was under that temptation of impatient anger Jon. 4.9 I do well to be angry a saucy and bold answer to his God! he should not have trusted his present sentiments for he was not himself As one that bespeaks an awakning will over night desire his friend not to give ear to him though saith he I plead earnestly to sleep a little longer yet do not regard that for I tell you of it before on purpose and I shall thank you when once I am up for not letting me have my will Thus tell thy self aforehand that though under a drowsiness slumber of spirit thou art ready to plead for the flesh and to feel some inclinations to fulfil it's lusts and art very loath to let them go unsatisfied yet if thou art but resolute not to comply with thy own foolish and unreasonable desires thou will heartily thank thy self I mean be entirely glad when thy eyes are open that thou hast overcome thy self and that Wisdom and Reason and Conscience have got the day Resolve to remember this when temptation comes the next time to assault thee and play the man Having laid down these directions by way of prevention against the time of conflict to prepare the soul aforehand that in the assault it may not be vanquished I come now to a Christians behaviour in the fit and paroxysme it selfe when the lusts of the flesh are stirring and the great Rule to be observed here is this As soon as ever thou perceivest thine affections and lusts begin to grow inordinate and thy inferior appetites to rebel take thy self to task forthwith and resist them withall thy might Do not stay a moment delay is unutterably dangerous who but a mad man that sees the Stable or Barn hard by
makes the earth shake 5. It ariseth from Satan When the eye of Conscience is most open Reas 5 he is most busie to present either that which may close it or that which may trouble it when the heart is most tender he is most ready to bruise and wound it In affliction he would make breaches between God and us us and God and us and our selves if we must needs be sensible of them gulphs out of which there is no redemption he temp s us unto sin in prosperity and then for sin in adversity as we find in Jobs Case even in those which he knows are out of his reach where least strength and ground to do any thing there he is most malicious as it appears in his bold attempts upon our Lord If he cannot run thee upon a rock yet he will disquiet thee with a tempest if he cannot rob thee of thy grace yet he will of thy peace and comfort 6. It ariseth from the weakness of faith and strength of sense apprehending Reas 6 God in affliction as our enemy especially if there be some willing correspondence between us any thing which God hates God is a terrour to us Thus Sense wrought in Job 33.10 Behold he findeth occasion against me he counteth me for his enemy Also 16.12.14 and in the Church Lam. 2.4 5. God hath bent his bow like an enemy c. and ver 5. O! if thou comest to that of Jacob Gen. 42.36 Surely all these things are against me and in them God against me it is sad with thee This is the triumph of Faith If God be with us who can be against us This the shreek of the Fainting God is against me and then who can be for me 7. It ariseth from Gods withdrawing Thus with Christ when God Reas 7 would make his condition sad and his burden heavy indeed the Father and his own Divinity withdraw and withhold their comfortable influential presence from the apprehension of the Humane Nature and when was he thus spiritually afflicted But when most outward trouble came upon him when his Murderers the Traytor were upon him and his life drew near to the grave as it was prefigured in David Psal 116.3 when the sorrows or dangers of death compassed him about then the terrours of hell took hold upon him i. e. terrours arising from this the withdrawing of the Divine Love and Countenance Mar. 14.34 Now come his astonishing dismaying fears and sorrows pressing even to death making him as it were to shrink from the great work of his own mercy Now he cries out as his Type My God my God why hast thou forsaken me Psal 22.1 Mat. 27. The perpetual shreek of them which are cast away When we can with David encourage our selves in our relations to 1. Sam. 30.6 and interest in God then every even the heaviest burden even death it self is light and we can in Christs strength shake it off or run away with it as Sampson with the Gates of the City But as when the Sun is down or eclipsed the flowers fold up and droop or when the face before the Glass turns away the face in it vanisheth Even so when God hides his face and we doubt of our Title and Interest we are troubled and then we are as Sampson when his Covenant broken and his locks the sign thereof cut we are as other men our strength is gone any cord will bind us any burden sink us Isa 64.7 Reas 8 8. I might add It may arise from our disacquaintedness with afflictions as to our expectation and resolution But for Use 1. A word to them which are yet in their sins out of Christ And it is 1. Of Conviction 2. Counsel 1 Conviction and terrour to them which are out of Christ If Gods People be lyable to inward and outward trouble at once wherein yet there is not a drop of wrath What shall the visitasion of the rest be wherein there is not a drop of saving pity If they may be so hardly put to it which yet are ever secretly and mightily supported what shall they do that have no strength but their own to bear up under the mighty hand of God Surely if they smart sevenfold the wicked must be avenged seventy times sevenfold If the cup of affliction by reason of the bitter ingredient of inward perplexity be so bitter to them what becomes of them for whom the dregs of that Cup are reserved The godly may stand condemned at their own Bar but the wicked at Gods too and nothing remains to them but a certain expectation of execution without a change O! if Jacob halt sure Esaus back and bones must be broken If the righteous be by reason of sharp afflictions within and without scarcely saved to whom yet all afflictions are through grace ever sufferable short and sanctified where shall the sinner appear when his sins and sorrows shall meet together There be three daies wherein thou shalt never be able to hold up thy head and yet thou must appear First A day of extream Calamity Secondly Of Death Thirdly of Judgment Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge Faith and Evidence the venome of sin unmortified malice of Satan not yet quite troden under their feet and the withdrawing of Gods Grace and Countenance in part And consider how thou wilt speed which hast no saving Knowledge no Faith no Interest art under the raign of sin and Satan whom the holy and jealous God cannot endure to behold but with revenge and execration Psal 27.13 David had fainted in his affliction had he not believed c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day The Children of God notwithstanding all their inwâ—rd and outward pressures can say as Paul sighs for them all 2 Cor. 4.8 9. We are troubled on every side yet not distressed so as there is no way to escape or bear up We are perplexed but not in despair persecuted but not forsaken cast down but not quite destroyed But if thou lookest not to it betimes such a day will come upon thee as wherein thou shalt be so beset with trouble that thou wilt be absolutely concluded and shut out from all relief so perplexed that thou wilt despair so pursued by the avengers of bloudâ— that thou wilt be quite forsaken of heaven and earth so cast down that thou wilt be utterly destroyed and dashed in pieces Oh! if trouble such trouble may seize on Gods dear ones what reprobate fear and astonishment shall take hold on thee that art a stranger a slave an enemy and yet secure and presumptuous in that condition 2. It is a word of Counsel to thee as to be an alarm to thy security so an Antidote to thy presumption and censoriousness in reference to the godly The men
in our love towards them 1 John 2.15 Love not the World neither the things that are in the World by taking too much complacency and delight in them nor our rejoycing Eccles 11.9 if thou dost know for all these things God will bring thee to Judgment Nay our Saviour when the Disciples returned with joy that the Devils were subject to them Luk. 10.17 which was a divine and extraordinary gift calls them off and shews them a fit matter of rejoycing wherein they could not exceed not absolutely forbidding but limiting them with a rather but rather rejoyce that your names are written in heaven Ver. 20. nor in our glorying in them Jer. 9.23 24. Oh what need of moderation here In our eating drinking sleeping lawful recreations rayment in the using of our parts Learning Riches Honours and other Creature comforts If the enjoyment of these outward things had been so considerable think you our blessed Saviour who could have commanded them would have wanted them What are the best of them Are thy Riches any thing but of the earth and earthly Thy Pleasures any thing but a little titillation of the flesh of no permanent nature lives but one instant and dies as fast Thy Honour any thing besides a hollow eccho or noyse that like the circle of the water is but of little circumference and soon gone Doth not every cross wind or wave break and dash it away Is not he that 's great in this City scarce known in the next He that 's King in one nation unknown to many other nations How short lived I pray Have there not been many great ones we never heard of Those we read do we not skip their names often not troubling our selves with the thought or remembrance of them If we do what are they the better Read Psal 103.14 15 16 17 18. Nay have not the greatest judgments of God followed excess in things lawful I will trouble you with none but a few Scriptural Examples Two of the greatest the World ever knew the flood and destruction of Sodom and the rest of the Cities of the Plain to what are they ascribed but Security and Excess They did eat they drank they married Wives they were given in marriage What follows The flood came and destroyed them all Luk. 17.27 Likewise in the daies of Lot they did eat they drank they bought they sold they planted they builded all again things lawful in themselves but the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all v. 28 29. If David too much pride and glory in the number of his people and fall to numbring them God quickly follows with Pestilence and makes them decrease seventy thousand 1 Chron. 21.14 If Nebuchadnezzar will vaunt Is not this great Babylon that I have built by the might of my power and for the honour of my Majesty While the word is in his mouth there falls a voice from heaven The Kingdom is departed from thee and he is turned to grass with the Oxen Dan. 4.30 33. And his Son Belshazzars great Feast fills up the measure for which he was that night slain and his Kingdom taken Dan. 5.1 30 31. If the rich man will think thus and so will I do and say Soul thou hast goods laid up for many years take thine ease eat drink and be merry He is not only stigmatized for a fool but this night shall thy soul be required of thee follows Luk. 12.19 20. Nay if the wicked servant begin to eat and drink with the drunken his Lord will come unexpectedly and cut him asunder and appoint his portion with the hypocrites Mat. 24.49 51. How great then this sin is Gods judgments being alwaies equal and proportioned to our offences what slight thoughts soever we may have of it you cannot but by these Examples perceive Nay rather what a big-bellied Monster is it Full of many deadly sins full of Atheism unbelief idolatry carnal security preferring these things before God Christ heaven and happiness Take heed and beware therefore herein lest while they speak thee fair they wound thy heart ◠Towards the evills of this life 1. We must moderate our fears of these befalling us according to the good they threaten to deprive us of As we must not fear these groundlesly so when there is just cause and apparent danger we should not be senseless and secure nor fear all alike or over-fear any Security is the fore-runner to destruction 1 Thes 5.3 which these should awake us out of but not so affect us or affright us as to put us past our selves and our duty when the storm threatens us we must not with Jonah be asleep but praying and endeavouring as the poor Marriners for preservation Or as the Disciples Lord save us we perish though they were too fearful in regard of Christs being with them who was sufficient security for their safety There is a provident fear that opens our eyes to foresee dangers and quickens us in the use of lawful means for their prevention such was the good Patriarch Jacobs of Esau his destroying him and his company that makes him pray send presents to his brother divide his bands and use all prudent means of preservation Gen. 32. This we must have for security and putting far away the evill day when God threatens us even with temporal judgments is a great sin and hath a woe pronounced upon it Amos 6. whereas this makes us wisely serve the providence of God But then there is a diffident fear that distracts us and cuts all the nerves and sinews of lawful care and endeavours that brings a snare with it Prov. 29.25 and often drives us upon unwarrantable means or makes us sit down in despair This we must beware of by a due moderating our fears according to the impendent evill which must be judged by its opposite good Not fearing all evils alike the loss of some wealth like the loss of our health because health is the better good no nor all evils of the same kind alike not a Tertian Ague like the Stone this by its exquisite pain depriving us more of the natural comfort of health and more endangering our lives And not over-fearing the greatest viz. Death called by Job The King of terrors 15. and 14. and by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terribles the most terrible which our Saviour as man feared with a natural fear yet chargeth we should not over-fear it Mat. 10.28 Luk. 12.4 Ye◠though we should fear political or publike evils as Wars Famine Pestilence more than our own personal of which you see I speak only all along in regard those are greater the publick good being be ter and to be preferred before any private yet not these too much 2. We must moderate our grief trouble for these according to the good we want or lose by them There are imaginary evils that are of our own creation begot brought up
was but a presumptuous Bravado He that promises to give and bids us trust His promises Commands us to pray and expects obedience to his Commands He will give but not without our asking Ezek. 36 37. Psal 50.15 2. Sincere universal spiritual cheerful constant Obedience They that expect to enjoy what God promises will be sure to perform what God enjoyns Holy trust takes it for a maxim that he that contemns the Commands of a God as his Soveraign has no share in the promises of a God as Alsufficient If we trust in the Son with a Faith of Confidence we shall be sure to honour the Son with a (i) Psal 2.12 Kiss of obedience Thus David Psal 119.166 I have hoped for thy Salvation and done thy Command As Faith shews it self by it's Works Jam. 2.18 So trust discovers it self by it's obedience Especially in the use of such means as God prescribes for the bringing about his appointed End If Naman will prove that he trusts the God of Israel he must go and wash in Jordan True indeed the waters of Bethesda could not cure unless the Angel stirred those waters and yet the Angel would not cure without those waters Paul trusted that himself Act. 27.24.31 and the men with him should all get safe to Land but then 't was with this Proviso that they all kept in the ship Gods means are to be used as well as Gods Blessing to be expected 3. Soul-ravishing Heart-inlivening Joy Thus David I have trusted in thy mercy my Heart shall rejoyce in thy Salvation Psal 13.5 If the Lord be our trust and strength he will be he cannot but be our joy and (k) Isa 12.2 song In whom believing let me add in whom trusting ye rejoyce with joy unspeakable and full of Glory 1 Pet. 1.8 Thus trust and joy are linkt and lodg'd together in that Psal 64.10 The Righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall Glory See to what a Cue of Joy Habakkuk's trust had raised him Hab. 3.17 18 19. The Soul that truly trusts cannot but sit down under Gods shadow with great (l) Can. 2.3 delight His fruit must needs be exceeding sweet to our taste Is (m) Jon. 4.6 Jonah exceeding glad with the shadow of his Gourd how then must a Saint needs rejoyce in the protection of a God! And thus I have dispatcht the second General proposed viz. a full discovery of the Nature of trust in God what it is what it's ingredients concomitants effects I proceed to the third viz. III. What is or at least ought to be the Grand and Sole Object of a Believers trust Sol. The Text and Doctrine tell us It is the Lord Jehovah and he alone He is or at least should be 1. The grand Object of a Believers trust Put your trust in the (n) Psal 4.5 Lord. In whom should a Dying creature trust but in a (o) 1 Tim. 4.10 living God! In stormy and tempestuous times though we may not run to the Bramble yet we must to this (p) Isa 26.4l Rock for refuge When the Sun burns hot and scorches a Jonah's Gourd will prove Insignificant No (q) Psal 36.7 shadow like that of a Gods Wings 2. The sole Object of a Believers trust Holy trust is an Act of worship proper and peculiar to an Holy God No creature must share in it whatever we trust in unless it be in subordination unto God we make it our God or at least our Idoll True trust in God takes us off the hinges of all other confidences As we cannot serve so we cannot trust God and Mammon There must be but one string to the Bow of our trust and that is the Lord. More particularly we may not must not repose an holy trust in any thing besiâ—es God either within us or without us I. Not in any thing within us And so 1. Not in our Heads Understanding Wisdom Policy No safe leaning to our own (r) Pro. 3.5 Understanding Carnal Wisdom is but an ignis fatuus that misleads into a Bogg and there leaves us Thy Wisdom and thy Knowledge it hath perverted thee Isa 40.17 He that is wise in his own eyes will be found at last to stand in his own light 2. Not in our own hearts It is (g) Pro. 28.26 folly the height of folly to trust those Lumps of flesh that are so (h) Jer. 17.9 deceitful so desperately wicked 3. Not in our bodily strength and vigour Those hands that are now able to break a bow of steel will eftsoon hang down and (i) Eccl. 12.1 2 3. faint The most brawny Arm utterly unable to ward off or wrestle with the assaults of Death or Sickness Those Legs which now stand like Pillars of Brass will shortly appear to be what indeed they are but sinking Pillars of mouldring clay Raise the strength of man to its highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet even then it cannot make so much as one (k) Mat. 5.36 hair either White or black 4. Not in any Natural or acquired Excellencys Be they what they will or should they be far more than they are Should all the Lines of Created Perfections meet in one man as in their Center yet surely that man in that his best estate is altogether (l) Psal 39.5 vanity and therefore not to be trusted in II. Not in any thing without us To trust in any Creature without us is to feed not so much on bread as (m) Isa 44.20 Ashes or rather on gravel stones which mâ—y easily break the Teeth but can never fill the Belly 1. Not in (n) Jer. 9.23 riches No not in the (o) Psal 52.8 abundance of Riches Though riches encrease our hearts must not be set upon them Riches when in their fullest flow are most (p) 1 Tim. 6.17 uncertain Wilt thou therefore set thine eyes on that which is (q) Pro. 23.5 not Though they seem to have a beeing yet they are indeed but fair faced nothings gilded vanities Or suppose they are yet the next moment they may not be Like Birds on the wing ready to take their flight Treasures then are not to be made our trust They cannot (r) Pro. 11.4 profit in the day of wrath Nay if we trust in our Riches on Earth never expect a portion in Heaven Sooner shall the (Å¿) Mar. 10.24 Camel go through the Eye of a Needle than such an one pass through the gate of glory 2. Not in (t) Psa 115.8 Idols Baal Dagon Ashtoreth and the whole pack of those senseless Abominations cannot save themselves much less can they preserve their bewitched Votaries 3. Not in man or humane Allies or Assistances Psal 62.9 10. Aegypt and all her Chariots when trusted in prove not supporting staffs but broken Reeds which run into the side and bear not up but wound the body 2 Kin. 18.24 Jer. 46.25 If the shadow of
〈◊〉 〈◊〉 〈◊〉 more venatorum persequentium feram Aret. Ignatius Epist ad Rom. James 5 17. Eye Paul how industriously and indefatigably he pursues even as a Beagle his chase with full cry and all celerity Phil. 3.10 ad 15. Observe Ignatius how he goes to the beasts to be devoured as if he had gone to a Bridal to be married Lastly Slight not the Martyrs in Q. Maries daies who went to the fire as if they had been going to a bonefire En amote hoc parum est amem validius Aug lib. de Med. c. 18. Seest thou this woman saith our Saviour to Simon of Mary Magdalen with what activity and affection she hath washed and wiped my feet her tears being the water her hair the towel let it provoke thee to more diligence and devotion Luk. 7.44 45. Examples are pricking and provoking goads to quicken us fires to light our candles by to heat our bodies with 8. Keep quickning company As bad company is water to quench so good company is oyl to quicken fervour Bonus comes pro vehiculo As Iron sharpens Iron soone gracious heart sets an edge upon another Prov. 27.17 Holy Companions are bellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up and make burn the graces that lye in embers 2 Tim. 1.16 The gracious affections of Saints are called beds of spices Cant. 6.2 Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes Alexander where ever he came perfumed the Room with his presence so does every believer with his speeches David who desires quicknings picks out quickning company I am a companion of all them rich or poor that fear thee and of them that keep thy precepts Psal 119.63 Paul is pressed in spirit by the company and conference of Silas and Timotheus Acts 18.5 the two Disciples hearts burn'd within them in their journy to Emans by that sweet discourse they had with Christ Luke 4.32 9. Consider quickning considerations they that are apt to faint and tire in a journey carry about their bottles of water to quicken their spirits let these ten considerations be such bottles to you when you tire in the journey of a duty 1. Consider how odious and abominable Sloth is to man or God the Romans judged sloth and idlenesse worthy of the greatest contempt Asinus ad lyram Asinus ad tibiam Zon. Annal l. 2. Peir 87. d. l. 3. cap. 16. Enerves animos odisse virtus solet Val. Max. lib. 2. cap. 7. are Proverbs of the greatest derision and disgrace how contemptibly does Jacob speak of Issachar a strong Asse couching down between two burthens Gen. 49.14 15. yea God himself refuses the first-born of an Asse in Sacrifice Exod. 13.13 Bellarmin gives this reason because it was animal tardigradum a slow paced and sluggish creature which God hates God being a pure act loves pure activity Oh what thunder-claps and cracks of threatnings may you hear from the Mount Ebal of his Word able to make the most sluggish Caligula to creep under his bed for shelter Cursed be he that doth the work of the Lord negligently Jer. 48.10 Cursed be the deceiver that hath in his flock a male and sacrificeth unto the Lord a corrupt thing Mal. 1.14 God threatens to remove the candlestick from the Church of Ephesus because she was grown remisse in her first love Rev. 2.5 6. he terrifies the Church of Laodicea with the menace of spuing her out of his mouth for her lukewarmnesse the servant who had not returned Cent per Cent for his talent is called wicked and slothful servant and cast into the darkest dungeon Matth. 25.26.30 how would this consideration well considered on cause all slothful servants ears to tingle and their hearts to tremble II. Consider sloth exposes you to all manner of sin especially these two desperate and dangerous ones 1. Sordid Apostacy 2. Spiritual Adultery I. Sordid Apostacy Sloth in the Soul is like Green Sicknesse in the body of a Virgin which makes her not only fall from her colour strength stomach to wholsom food but also to long and lust after trash and trumpery coales soot ashes the Galathians because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mind and metal do therefore prove Apostates beginning in the Spirit ending in the flesh Gal. 3.1 3. * Tepiditas si â—allum obduxerit siet Apostasia Greg. Moral lib. 22. cap. 5. falling off from fervor will turn to falling away to folly The slothful man will not bring his hand to his mouth Prov. 19.24 it is expounded of a slothful Minister who will not bring voci suae vitam suam his works to his words though this be an undoubted truth of lazy and slothful Ministers yet the Provetb holds true of all sluggards tendency to falling away in their hand from their mouth i. e. from what they have formerly professed Consider how great and grievous a sin Apostacy is it was the first sin that ever was committed it was the sin of the Devils for which they were cast out of Heaven and cast down into Hell Heb. 10.38 if any man draw back my Soul shall have no pleasure in him a metaphor taken from a sluggish Jade who finding the load come heavy draws back again the backslider in heart much more in hand from Gods way shall be fil'd with his own waies Prov. 14.14 i. e. he hath run away from his Captain Colours Cause and he shall have Marshal Law for it it will be worth my pains and your patience to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters 1. Ministers Judas who revolted from his Master and Ministrie turning from being a guard to his Saviour to be a guide to the Souldiers Acts 1.17 afterward hanged himself his bowels burst out of his belly and so he took his proper and peculiar place in Hell vers 18.25 John Speiser Preacher at Ainsborough in Germany Scâ—lt annal 118. who preached so profitably and powerfully that the common strumpets left the Brothel-houses then tolerated and betook themselves to a better course Anno. 1523. yet afterwards revolting to the Papists he perished miserably Joseph Antiq. l. 1. c. 12. Ut condimentum sit aliis Aug. lib. 16. de Civ Dei c. 30. 2. People Remember Lots wife Luke 17.32 who turning back to Sodom was turned into a pillar of salt to season us that we may be preserved from the stinking sin of Apostacy Lucian a great Professor in the daies of Trajan but revolting was torn in pieces and devoured of Dogs The Emperour Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians who throwing his blood up to Heaven died scornfully crying Vicisti Galilaee vicisti II. Spiritual Adultery Bodily sloth exposes to corporal Adultery Quaritur Aegisthus Davids instance clears it sufficiently 2 Sam. 11.2 Spiritual sloth exposes to Spiritual Adultery Rom.
thy self upon thy God Isa 50.10 Remembring he will send forth judgment unto victory Mat. 12.20 And take this for a Cordial which is a spiritual Riddle It is a comfort to have no comfort The desires of some are as acceptable to God as the deeds of others 5. When we are enlarged and yet we are not elated high in Gods Spirit low in our own spirit True Christians are like Canes the fuller they are of Sugar the lower they bend Quanto sublimior tanto submissior The loftier the lowlier Every true Saints Motto True activity is not Leaven to puff us up but Lead to pull us down What Bede wished some to observe of Austine the Monk sent over a Legate from the Pope to his Brethren the Prelates and Bishops of England I may advice you to observe that if he carried himself humbly he came from the Lord high in duty and humble after duty comes from the Lord. When David and his people had been on the Mount in their offerings to the building of the Temple see what a low Valley they are in the opinion of themseâ—ves 1 Chron. 29.14 Who am I and what is my people that we should be able to offer so willingly after this sort For all things come of thee and of thine own have we given thee Here is no haughty Pharisee Who but I But an humble Publican Who am I 6. When activity in duty is expressed in activity in doing when active Prayers are turned into active Practises Aeni Syl. li. 2. Com. Promptiores sunt homines promittendo quam exequindo Dion l. 38. The Emperour Sigismund having made fair Promises in a sore fit of sickness of amendment of life asked Theodoricus Archbishop of Collen how he might know whether his repentance were sincere Who replied If you are as careful to perform in your health as you are forward to promise in your sickness 1 Pet. 2.2 As new-born babes desire the sincere milk of the Word that you may grow thereby When our being high in duty makes us grow high in grace and knowledge 2 Pet. 3.18 Even as Cedars of Lebanon untill caput inter nubila we lodge our heads in heaven 2 Pet. 1.10 11. We may be sure it is from the Spirit when enlargement in duty laies on us an engagement to duty 7. When we give God the glory of all our Actings and activities if it be returned to his praise it was received from his Spirit When Rivers return to the Sea it argues they from thence proceeded Eccles 1.7 When David and his people had shewed their activity in their Present towards the erecting of the Temple they shut up all with a most gracious and grateful Doxology 1 Chron. 29.13 Now therefore our God we thank thee and praise thy glorious name Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory He doubles non nobis to lay down man to lift up God When we unfeignedly give God the glory God hath undoubtedly given us the grace 8. When we have the Testimony of the Spirit witnessing with our spirit that this activity is from himself Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts crying Abba Father When we are so enlarged in a duty that we do cry Abba Father this the spirit witnesses is his work The Spirit doth not witness by a clear and distinâ—t either outward or inward voice totidem verbis this I have wrought in thee thus to affirm would be a Quakers fancy or rather folly But the Spirit doth sweetly and secretly suggest to us by having wrought those filial affections and child-like dispositions of Love Joy Peace Hope Fear Grief Confidence c. in the heart and by enabling us to act these gracious dispositions as need shall require This is the Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnessing with our spirits thus fitted and filled with peace and purity with melting and mourning the Spirit doth by his impress and impulse ratifie and seal the witness of our own Spirit to make it authentick Rom. 8.15 16. You have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirits So that having two witnesses it may be established 1. The witness of conscience which is mille testes 2 Cor. 1.12 But our rejoycing is this the testimony of our conscience 2. The witness of the Spirit which is more than ten thousand Witnesses because he is an infallible Witness that cannot erre therefore call'd the Spirit of Truth 1 Joh. 5.6 Now these two putting their hands to the testimonial of our activity breed and beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.20 That Confidence in God and Evidence to God as A Lapide interprets the word Now as those two Witnesses testimony in prophecying against Idolatrous and Superstitious Worship was sufficient to evidence all their actions were from the spirit of Antichrist Rev. 11.3 So these two Witnesses testifying to our souls that these activities are legitimate and laudable are sufficient assurance that they came from the Spirit of Jesus Christ Use 1 Makes an Apology for those pretious souls whose wings are so besmeared with the bird-lime of Sloth that they are forced to put up their humble Bills to Ministers and Congregations to beg of God in their behalf spiritual quicknings that so their hearts being enlarged by the breathings of the Spirit they may bowzingly sail in the waies and through the waves of Gods Commandments Use 2 Is an Advocate to plead Justification to the Action in the behalf of those who as they make it a Case of Conscience so they make Conscience of the Case to bring their Activities to the Touchstone and to the Tryal They know all is not Gold that glisters and they would not in a thing of that eternal concernment be deceived with Alchimy instead of Gold with blear-eyed Leah instead of beautiful Rachel with a Cloud instead of Juno with a Pebble instead of a Pearl and therefore they are industrious and illustrious to try whether their Activity in duty be from the Spirit by those spirits that are ingredients into their Activity Wherein are we endangered by things lawfull LUKE 17.27 28. They did eat they drank they married c. HEre is set down what the generality of people were doing in the world they were bruâ—ish in the daies of Noah before the floud came and drowned them and in the daies of Lot before the fire came down from Heaven and destroyed them In Matthew c. 24.38 it is expressed by participles they were eating c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this shews the vigour and activity of their spirits spent on those things in which they were ingaged and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de brutis dici volunt Grammatici ut etiam videatur magna esse hujus verbi emphasis quo significatur homines brutorum instar fore ventri deditos Beza This word
the throne thou shalt be greater 3. We make Religion our businesse when our thoughts are most busied about Religion while others are thinking how they shall do to get a living our thoughts are how we shall do to be saved David did muse upon God Psal 139.3 While I was musing the fire burned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Thoughts are as passengers in the soul when we travell every day to the City of God and are contemplating glory and eternity this is to make Religion our businesse Theophilact calls holy contemplation the gate and portall by which we enter into Heaven a Christian by divine soliloquies and ejaculations is in Heaven before his time he is wrapd up into Paradise his thoughts are all packd up and gone 4. We make Religion our businesse when our main end and scope is to serve God he is said to make the world his businesse whose great design is to get the world St Pauls ultimate end was that Christ might be magnified and the Church edified Phil. 1.20 2 Cor. 12 19. our aimes must be good as well as our actions Many make use of Religion for sinister ends like the Eagle while she flies aloft her eye is upon her prey Hypocrites serve God propter aliud they love the Temple for the gold they court the Gospell not for its beauty Mat. 23.17 but for its Jewels these do not make Religion their businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys but a politick trick and artifice to get money but then we make Religion our businesse when the glory of God is mainly in our eye and the very purport and intent of our life is to live to him who hath died for us 2 Cor. 5.15 God is the center and all the lines of our actions must be drawn to this center 5. We make Religion our businesse when we do trade with God every day Phil. 3.20 Our conversation is in Heaven The greek word for conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commerce and traffique our merchandize is in Heaven a man may live in one place and drive his trade in another a Saint though he lives in the world Vt municipes coelorum nos gerimus yet he trades above the Moon he is a merchant for the Pearl of price This is to make Religion our businesse when we keep an holy intercourse with God there 's a trade driven between us and Heaven 1 Joh. 1.3 Our fellowship is with the Father and with his Sonne Jesus God comes down to us upon the wing of his Spirit and we go up to him upon the wing of prayer 6. We make Religion our businesse when we redeem time from secular things for the service of God a good Christian is the greatest monopolizer he doth hoard up all the time he can for Religon Psal 119.62 at midnight will I rise and praise thee Those are the best hours which are spent with God and David having tasted how sweet the Lord was would borrow some time from his sleep that he might take a turn in Heaven It well becomes Christians to take time from worldly occasions sinfull dressings idle visits that they may be the more intent upon the matters of Religion I have read of an holy man who being tempted by his former evil companions to sin he made this answer I am so busie in reading in a little book with three leaves that I have no leisure so much as to mind my other businesse and being asked afterward whether he had read over the book replyed this book with three leaves are of three severall colours red white and black which contain such deep misteries that I have resolved with my self to read therein all the daies of my life in the first leaf which is red I meditate on the pretious bloud of Christ which was shed for my sins in the white leaf I meditate on the pure and â—elitious joyes of Heaven in thâ— black leaf I contemplate the hideous and dreadfull torments of Hell prepared for the wicked to all eternity This is to make Religion our businesse when we are so taken up with it that we have scarce any leisure for other things Christian thou hast a God to serve and a soul to save and if thou hast any thing of Religion in thee thou wilt take heed of the thieves of time and wilt engrosse all opportunities for the best things How far are they from Christianity who justle out holy duties instead of borrowing time from the world for prayer they steal time from prayer that they may follow the world 7. We make Religion our businesse when we serve God with all our might our strength and spirits are drawn forth about Religion we seck sweat strive bestir our selves as in a matter of life and death and put forth not only diligence but violence 2 Sam. 6.14 David danced before the Lord with all his might This is to make Religion our businesse when we shake off sloath and put on zeal as a garment We must not only pray but pray fervently Jam. 5.16 we must not only repent but be zealous and repent Rev. 3.9 we must not only love but be sick of love Cant. 2.5 Horat. multa tulit sudavit alsit This is to be a Christian to purpose when we put forth all our vigour and fervour in Religion Matth. 12.11 and take the Kingdom of God as it were by storm 'T is not a faint velleity will bring us to Heaven there must not only be wishing but working and we must so work as being damned if we come short Vse 1 Vse 1. Information Information Branch 1 1. Branch Hence learn that there are but few good Christians oh how few make Religion their businesse is he an Artificer that never wrought in the trade is he a Christian that never wrought in the trade of godlinesse How few make Religion their businesse 1. Some make Religion a complement but not their businesse they court Religion by a profession and if need be Religion shall have their letters of commendation but they do not make Religion their business Many of Christs Disciples who said Lord evermore give us this bread yet soon after basely deserted Christ Ioh. 6.34 and would follow him no longer Joh. 6.66 From that time many of his Disciples went back and walked no more with him 2. Others make the world their business Phil. 3.19 Who mind earthly things The earth puts out the fire So the love of earthly things puts out the fire of heavenly affections It was a judgement upon Korah and Dathan Numb 16.22 the earth swallowed them up Thus it is with many the world swallows up their time thoughts discourse they are swallowed up alive in the earth There is a lawfull use of these things but the sin is in the excess The Bee may suck a little honey from the leaf but put it in a Barrell of honey and it is drown'd How many ingulph themselves in
to live so many dayes as he obtained victories but David accounts himself to live more in one dayes communion with God than in a thousand dayes enjoyment of all earthly comforts Psal 84.10 yea in the midst of all his earthly confluences he looks upon all as nothing in comparison of communion with God Psal 73.25 Whom have I in Heaven but thee Non dicit niâ—il habeo sed nihil concâ—pisce Musc in loc and there is none upon earth that I desire besides thee Though he had a Kingdom he values not that and well might David be of this mind for could we adde Kingdom to Kingdom and world to world yet all these in comparison of the least smile or love-token from God are no better than nothing for thy loving kindnesse is better than life Psal 63.3 The ancient Philosophers distinguished betwixt bona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things good in their own nature thus onely God Matth. 19.17 There is none good but one that is God others good by way of opinion or estimation and thus all the comforts of this life whence that maxim of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is but opinion and phancie and whatever good is in these things is but like those pictures of most deformed and monstrous creatures which the Poet tells us had no other beauty than what they owed to the Painters courtesie viz. the off-spring of our own phancies Those who were vertuous were onely by the Philosophers accounted to live others might degere but not vivere they might be but they could not live The onely true comfort of life consists in living in communion with God 't is his presence fills Heaven with all its glory and 't is his presence that fills every condition with all its sweetnesse But alas how can two walk together except they be agreed Amos 3.3 and what agreement can there be betwixt light and darknesse the glorious majesty of Heaven and sinfull dust but onely through a Mediator 1 Tim. 2.5 and the onely Mediator is Jesus Christ. What was it that enabled the blessed Martyrs to account the scorching flames to be beds of Roses What was it that enabled St Paul to triumph over all kind of adversaries Rom. 8.38 39. but only the love of God in Christ Jesus herein alone consists our comfort our happinesse Now Christ is All in this respect also 5. Christ is All in furnishing us with strength and assistance to persevere the way to Heaven is no smooth or easie way but beset with many difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth 7.14 and through many tribulations must we enter into the Kingdom of Heaven Acts 14.22 yea though the calmnesse of our passage through this world should be in a perfect serenity from all outward enemies yet can we not expect a totall freedom from the worst of enemies our own hearts our corruptions All the prejudices and mischiefs we either do or can suffer from others are nothing to what we suffer from our selves 't is not homo homini lupus but homo sibi lupus men are to none such wolves as to their own souls Now in as much as the Crown of happinesse is reserved for the head of perseverance Rev. 2.10 and in as much as perseverance in conflicting with such kind of adversaries as though we conquer them yet they are in us and though we vanquish them yet still we carry them about us Rom. 8.24 must needs require a greater strength than our own it cannot but be esteemed an eminent priviledge to be under the continuall supplies of Christ by his Spirit Luk. 9.62 Gal. 3.3 that after we have put our hand to Gods plough we may not look back and after we have begun in the spirit we may not end in the flesh I speak not this as doubting the perseverance of them who are sincere but as declaring the true foundation on which their perseverance is bottomed viz. not any inhaerent strength they have in themselves but those supplies of grace and strength they continually derive from Christ Non dicit parum petestis facere vel difficulter potestiâ— facere vel nihil potestis persicere sed nihil facere Aug. in loc Col. 2 10. there is a vast difference 'twixt the best of Christians considered singly in themselves and considered relatively in respect of their union unto Christ in themselves so weak and impotent that they can do nothing Joh. 15.5 not sufficient of themselves to think any thing as of themselves 2 Cor. 3.5 and yet what can be lesse than to think but in Christ mighty and powerfull able to do and bear whatever God would have them I can do all things through Christ which strengtheneth me Phil. 4.13 and thus is Christ the Christians All thus are they compleat in him 2. How Christ is all The resolution of this Quaere is therefore necessary because many there are who instead of sucking milk from this Doctrine are ready to sucâ— poyson but for prevention of all dangerous and unsafe inferences from this great truth consider 1. Negatively how Christ is not All not so as to excuse us from all endeavours in the use of means for working out our own salvation Christs sufficiency does not excuse but engage our industry for thus the Apostle argues Phil. 2.12 13. Work out your salvation with fear and trembling because it is God which worketh in you both to will and to do q. d. it is God does all therefore do you what you can 2. Positively or affirmatively and that in these two respects especially 1. Christ is All by way of Impetration in as much as our salvation was his purchase we may say of our hopes our helps our advantages as the Chief Priest said of the moneys which Judas had received for the hire of his persidiousnesse It is the price of blood Matth. 27.6 Eph. 5.25 26 27. Acts 20.28 Iohn 15.13 Whence is it that they who have brought themselves under the deserts of Hell may have hopes of Heaven enjoy the means of Heaven taste the first fruits of Heaven all are the price of Christs blood 't was by his own blood that he entred into Heaven himself and hath opened the door to Heaven for all that are incorporated into him Heb. 9.12 Heb. 10.19 20. 2. Christ is all by way of Application in as much as he brings home the blessings he hath purchased unto the souls of his he hath not onely purchased salvation for them but them for it not onely the possibility of Heaven but a reall propriety in it and certainly propriety is absolutely necessary unto the refreshment of every comfort What are all the treasures of either or both the Indies to him who onely hears of them but meer stories What all the glory of Heaven to him who is thrust from the enjoyment of them but meer torments There must be a propriety in all spirituall
word signifieth both a wicked man and a deceiver And it is observed that those whom David the devoutest man called wicked Solomon the wisest man calls fools and Job the most upright man calls hypocrites all is but one and the same thing under divers names Hypocrisie then is but a feigning vertue and piety it seems to put on and vice and impiety it conceals and would seem to put off It is indeed vice in a vizor the face is vice but virtue is the vizor The form and nature of it is imitation the ends are vain glory to be seen of men or some gain or carnal respects There is a grosse hypocrisie whereby men pretend to the good they know they have not and there is a formall close hypocrisie whereby men deceive others and themselves too are hypocrites and do not know it In this case it is probable the Pharisee was Luk. 18. Mat. 25. and those signified by the five foolish Virgins and all formall Christians that are not regenerated by the spirit nor put into Christ by faith This is a subtle evill a secret poyson a close contagion and here it is infinite mercy and grace that we do not all split and perish and if we can scape this if we are indeed sincere we are out of the greatest danger of all the leaven of hypocrisie To direct you to find out and to purge out this shall be my especiall endeavour at this time 2. How is hypocrisie resembled by leaven Briefly thus 1. Leaven is hardly discerned from good dough by the sight and as hardly is hypocrisie distinguished from piety You outwardly appear righteous unto men Mat. 23.18 1 Cor. 5.6 but within you are full of hypocrisie and iniquity 2. Leaven is very spreading a little leaven leaveneth the whole lump and so it is a great deal of mischief hypocrisie doth it spreads over all the man and all his duties parts performances leavens all as we may observe Esa 1.12 13 14 15. Esa 66.3 3. Leaven is of a sour tast and ingratefull smell so is hypocrisie to God and man I will spread dung upon your faces even the dung of your solemn assemblies Mal. 2.3 all were leavened with hypocrisie and were accounted and savoured but as dung in the nostrils of the Lord. How odious and loathsome was that service of Annanias and Saphira Act. 5. both to the holy Ghost and to the Church because it was leavened with hypocrisie 4. Leaven is of a swelling nature it extends and puffs up the dough and so doth hypocrisie it is all for the praise of men the Scribes and Pharisees were all for preheminence chief places chief seats chief appellations to be called Rabbi Rabbi and if others will not admire and over value them they will admire and advance themselves Mat. 18. Luk. 16.14 15. I am not as this Publicane You are they that justifie your selves but God knoweth your heart for that which is highly esteemed among men is an abomination to the Lord. They highly esteemed of themselves they justified themselves they derided Christ for not having the same thoughts of them Pride and vain-glory is the inseparable companion if not the mother of hypocrisie 3. Why is it called the leaven of the Pharisees Because they were leavened with it to purpose they were exact and supereminent in this divelish art of personating and counterfeiting to the life The devill indeed is the arch-hypocrite of the world transforming himself into an Angell of light his first-born in this generation are the Scribes and Pharisees his next born the Jesuites so like their predecessors the Pharisees that a man may believe that Christ looked so farre as to them in Matth 23. and strook at them through the Pharisees sides that they were indeed the types but the Pope Cardinals Prelates and Jesuites the antitype Their Doctrines are alike leavened they both set up traditions superstitious customs and forms against and above the Word of God when once they come in competition they both would ordinarily suspend and dispence with Gods commands but most rigorously impose their own and that under severe paenalties and both upon the account of extraordinary holinesse and high actings of devotion And so for their conversation there was grosse hypocrisie in all to be seen prayed in corners of the streets gave alms openly Mat. 6.4 5 6. disfigured themselves that they might appear to fast So the Jesuites if we may beleeve some of themselves being converted and many of the Saeculars that know them well enough affect the name but hate the reallity of true piety and devotion They would be accounted as Henry the 4th of France said of them Timothies at home in the Colledge Chrysostomes in the pulpit and Augustines in disputation this they would be accounted though it be nomen inane crimen immane they would have the name though not the thing for that is the nature of the leaven of the Pharisees which is hypocrisie 4. Wherein is this leaven of hypocrisie so dangerous that Ministers and people ought firstly chiefly to beware of it A very little and briefly of that There is great danger of it and great danger by it There is great danger of it 1. For we have the ground of the matter in our selves hearts deceitfull above all things Ier. 17.9 and desperately wicked who can know thy wickednesse I the Lord search the heart and try the reynes c. As if none besides the Lord knew the bottomlesse depths and deceits of the heart In the heart are those lusts and affections that feed and foment all the hypocrisie in the world pride vain-glory concupiscence carnall wisdome were it not for these there would not be an hypocrite living 2. The Devill watcheth night and day to set fire to this towe he is fitted to the purpose and filled with raging desire to comply with a filthy heart and to ingender this spurious offspring of hypocrisie He hath in a readinesse his wiles and his depths his baits and his snares and for a false heart hath false wayes false Doctrines false faiths false seasons false ends and aims vix caret effectu when two such be agreed to such a purpose hardly will they be frustrated 3. And that we may not be secure there are before our eyes and in our view dreadfull examples Baalam a great Prophet Judas an Apostle familiar with Christ Saul Jehu Herod and Agrippa famous Kings Five Virgins conspicuous and most confident Ananias and Saphyra eminent converts Alexander and Demas confessors and in some degree Martyrs it may grieve and make a tender heart tremble to think what they became and what is become of them To teach him that standeth to take heed least he fall and all of us to our dying day to beware of the leaven of the Pharisees which is hypocrisie 2. And there is great danger by it 1. The losse of all that is done Mat. 19. Christ will say as to that young
man yet wantest thou one thing sincerity wouldst thou have Heaven too why then didst thou all things for the praise of men thou hast thy reward and art over-paid Mat. 7.23 depart from me you that work iniquity 2. Frustrating of hopes great hopes hopes of glory and Heaven and escaping eternall misery oIb 8.13 all these hopes must perish to the hypocrite perish like a ship at the very mouth of the haven perish whiles they are crying Lord Lord perish into everlasting horrour and eternall dispair 3. Full detection and manifesting of them in the sight and face of all the world Luk. 12.2 for there is nothing covered that shall not be revealed nor hid that shall not be known the vizor will be then taken off which was feigned sanctity and the face will appear which was indeed double iniquity and for going about to cousin God and the world and his own soul the miserable hypocrite will be left to eternall intollerable confusion To be detested and derided by God Angels and Saints to be insulted on by the devils and damned to all eternity 4. And in Hell the hypocrite shall be beaten with many stripes for he knew his Masters will Luk. 12.47 and pretended he was doing of it and yet did it not Shall he that judged others to Hell lye lower in Hell and have more of Hell than those condemned by him shall it be worse with a proud Pharisee than with a Publicane nay a damned Publicane Mat. 24.51 is Hell the portion of Hypocrites are they the freeholders and all others but tennants and inmates with them or else if there be a worse place in Hell must it be theirs it must be so for the nearer Heaven the more of Hell and that will be the Hell of Hell to all aeternity Surely then hypocrisie is a dangerous thing there is exceeding danger of and danger by this leaven of the Phasees which is hypocrisie Vse I shall commend but one Use to be made of this Doctrine at this time and it is the beware in the Text. To stirre and provoke you to put forth your utmost care diligence and circumspection to beware of this leaven of the Pharisees which is hypocrisie Here I could shew you how much you are concerned to beware of the Pharisees leaven in doctrinals to beware of Doctrines advancing any thing in man or of man doctrines that are derived from any other fountain than the pure Word of God as traditions Enthusiasmes impulses besides or against the Word doctrines of will-worship superstition voluntary humility c. doctrines ascribing too much to and laying too much stresse on externals in worship not instituted by Christ doctrines of rigid imposition of things indifferent doctrines that have a tendency to blind obedience and implicite faith Whoever reads the New Testament may soon discern such were their doctrines and this is the leaven of the Pharisees in doctrinals and truly you had need to take care of this for doctrines and principles have no small influence on conversation and practice But I shall choose rather to prosecute this Use by endeavouring to give an Answer and resolution to two Questions which together constitute a great and weighty Case of Conscience Quest How may we discover and find out this subtill close evil of hypocrisie and convince our own and others souls that we are guilty of it and under the danger of it I must here first premise some general Cautions and then produce some particular evidences and discoveries of it I shall not meddle at all with grosse hypocrisie which is usually known both to the Hypocrite himself and frequently apparent to others too Some mens sins are open beforehand going before to judgement 1 Tim. 5.24 and some men they follow after But I shall labour to trace out and unkennel that latent close and deep Hypocrisie formally self-deceiving Hypocrisie whereby the Hypocrite may cousin others and himself too Here 1. I must premise these Cautions and Negations 1. That hic labor hoc opus my task is very hard my work difficult Caution 1 nice and curious that it is very difficult to find out the hypocrisie of ones own heart much more to convince others of the hypocrisie in theirs for the heart of man is deceitfull above all things Ier. 17 9. And hence the most serious inquisitive jealous and heart-searching Christians have used to call God in to their help in this work Search me O God and know my heart try me and know my reins Psal 139.23 24. c. Search my heart and try my reins examine whether there be any way of wickednesse in me 2. That as difficult as it is yet it is possible and feasible for we Caution 2 are not commanded impossibilities when we are required to search and try our wayes and turn unto the Lord Lam. 3.40 2 Cor. 13.5 1 Ioh. 3.19 to examine our hearts and to prove our selves whether we be in the faith whether our own hearts condemn us not David Hezekiah Job and Paul 2 Cor. 1.12 these all examined their own hearts and attained thereby to a knowledge and sense of their own sincerity And we are not directed to absurdities when we are cautioned to beware of men to take heed of those that come in sheeps cloathing but inwardly are ravening Wolves And we are not herein bid to make Brick without straw for the spirit of a man which is in him knoweth the things of a man 1 Cor. 2.11 and as face answereth to face in a glasse Prov. 27.19 so doth the heart of man to man Nay we have a far greater help viz. the Spirit of God which searcheth all things yea the deep things of God One of the extraordinary gifts of the Spirit in the primitive Church 1 Cor. 2.10 11. and very necessary for those times in which Satan was very busie and the Canon of Scripture not compleated was the gift of discerning of spirits 1 Cor. 12.10 some think that by vertue of this gift Peter discerned Ananias and Saphira their hypocrisie Acts 5. and afterwards Simon Magus his too which Philip could not do as not having that gift or such a measure of it but indeed there was no need of any extraordinary gift to discern Simon Magus by Acts 8. to any man that had reason and but common illumination Simon Magus his hypocrisie might easily and clearly appear in that motion of his Sell me this gift Who but an hypocrite could have thought it had been to be sold and who but an hypocrite would have offered money for it It was easie to conclude him in the gall of bitternesse and the bond of iniquity And the Ministers of the Gospel have authority calling and commission and therefore gifts to detect and bewray the guiles and wiles the depths and deceits and snares of Satan much more the workings and turnings of mens deceitfull hearts and the Word of God which is the