the creature and drive such a Trade in the Shop that they quite break in their Trading for Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Farm and Oxen have kept millions from Christ These do not make Religion their business but make the world their business and what will all be at death but as a dream or fancy Hab. 2.13 The people shall labour in the fire and weary themselves for very vanity 2. Branch Hence see how hard it is to be saved 'T is not so Branch 2 easie as some apprehend Religion must be our business 'T is not enough to have a smack of Religion a touch and away Canis ad nilum but we must make it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our businesse How many precepts have we to obey how many tentations to resist how many graces to treasure up Religion is the work of our whole lives and all little enough Lord then how hard is it to be saved Where will the sinner appear What will become of the Gallants of our times who make sin their business Quibus cura est ut vesles bene oleant ut digiteÌ„ annulis radirent ut crines calamistro rotentur Hier. whose whole imployment is to indulge and pamper the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All their care is as Hierom speaks to crisp their hair to sparkle their Diamonds instead of steeping their souls in brinish rears they bathe themselves in perfumed waters and ride to Hell upon the back of pleasure Vse 2. Let us deal impartially with our own souls and put Vse 2 our selves upon a strict triall Triall before the Lord whether we make Religion our business And for our better progress herein I shall lay down ten Signs and Characters of a man that makes Religion his business and by these as by a Gospel-Touchstone we may try our selves 1. He who makes Religion his business doth not place his Religion Character 1 only in externals Rom. 2.28 He is not a Jew who is one outwardly Religion doth not stand only in forms and shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is to give God leaves instead of fruit 'T is often seen that the pomp of worship destroys the purity as the paint of the Glass hinders the light And 't is no untruth to say that formality may as well damn as prophaneness A superstitious Pharisee may as well be in Hell as a drunken Epicure A Christians main work lies with his heart He that makes Religion his business gives God the Vitals he worships him in spirit and in truth Joh. 4.24 In stilling the spirits are strongest The good Christian distils out the spirits for God Aaron must offer the fat upon the Altar Lev. 3.14 He shall offer an offering made by fire the fat that covereth the inwards Vers 16. All the fat is the Lords If Aaron had offered the skin instead of the fat it would not have been accepted Externall devotion alone is offering the skin and they that give God only the skin of duty shall carry away only the shell of comfort Character 2 2 Character He who makes Religion his business avoids every thing that may be a remora and hindrance to him in his work A wicked man cares not whether the matter of Religion goes forward or backward he stands in the way of tentation and as if sin did not come fast enough he draws it as with a Cart-rope Isa 5.18 Isa 5.18 But he who makes Religion his business flies from tentation and while he is running the heavenly race layes aside every weight of sin which doth so easily beset him Heb 12.1 A man may as well miss of Heaven by loytering in the way as by losing the way 1 Sam. 21.8 The Kings business required hast so the business of Religion requires hast therefore the good Christian is carefull that he be not taken off the work and so be taken tardy in it Character 3 3 Character He who makes Religion his business hath a care to preserve conscience inviolable and had rather offend all the world than offend his conscience 2 Tim. 1.3 I thank God whom I serve from my forefathers with pure conscience Much of Religion lies in conscience Faith is a precious jewell but conscience is the Cabinet where this jewell must be kept O faelix conscientiae Paradisus bonorum operum virgultis consita variisque virtutum floribus purpurata Aug. ad fratr â—n eremo Tom. 10. 1 Tim. 3.9 Holding the mystery of faith in a pure conscience Love is a beautifull flower but this flower must grow in the garden of a pure conscience 1 Tim. 1.5 Charity out of a pure conscience So sacred a thing is conscience that without this all Religion drops in pieces He who makes Religion his business labours to get conscience regulated by Scripture as the Watch is set by the Dial and having done this he keeps his conscience as his eye that no dust of sin fall into it 4 Character He who makes Religion his business Religion Character 4 hath an influence upon all his civill actions 1. Religion hath an influence upon his eating and drinking he holds the golden bridle of temperance he eatâ— sparingly The godly man feeds not to please the sensuall appetite but that he may as Chrysostome saith by the strength he receives from the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the more fit for the chearfull discharge of spirituaâ—l services He makes not his food fuell for lust but help to duty Epicures dig their own grave with their teeth they feed without fear Jude vers 12. Irregulares gulares Sinners fear not lest their Table should be a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Psal 69.22 they fear not the process of justice while the Wine is in the Cup they fear not the hand writing on the Wall But the godly man being regulated by Religion puts a Knife to his throat Prov. 23.2 that he may cut the throat of intemperance 2. He that makes Religion his business Religion hath an influence upon his recreation The strings of the Viol must sometimes be slackned lest they break Neque semper arcum tendit Apollo God affords his people generous delights the Scripture allows the use of the Bow 2 Sam. 1.18 But we are apt to offend most in lawfull things more are killed with Wine than with poyson Religion sits Moderatour in the soul The man influenced by Religion dares not make play an occupation 't is oyl to quicken him in Gods service not a Sea to ingulph him He who is devoted to Religion puts bounds to the Olympian sports he knows where to make his stops and periods he sets up an Herculis Columna on which he writes non ultra no further than this 3. He that makes Religion his businesse Religion hath an influence upon his buying and selling The wicked get a livelihood often by cozening sometimes they embase commodities Amos 8.6 They sell the refuse of the Wheat They would pick out
perplexa omnis quod viri gravissimi jam olim conquesti sunt de animae intellectivae potentiis facultatibus disquisitioâ— quae capere se putant quidem suo modo capiunt illiteratâ—ssimi quique homunciones haec ipsa non capiunt acutissimi philosophi quâ in re nequeo satis admirari Dei Opt. Max. infinitam Sapientiam retundentis hoc pacto humanam superbiam repraesentantis mortalibus velut in speculo inanem illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua sibi videntur aliquid esse cum nihil sint miserè decipiâ—ntes cor suum p. 35. 36. that doth not further the design I drive at viz. an universall and exact conscientiousness For Conscience the Hebrews ordinarily make use of two words viz. Heart and Spirit Heart in Prov. 4.23 Keep thy Heart i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor tuum i. e. keep thy Conscience with all diligence and so in the New Testament 1 John 3 20. If our Heart k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e if our Conscience condemn us Spirit in Pro. 18.14 A wounded Spirit l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a wounded Conscience who can bear and so in the New Testament 1 Cor. 2.11 What knoweth the things of a man save the Spirit m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of man i. e. the Conscience of Man that is in him But in English as also in the Greek n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine o Con-scientia whence we borrow it 't is called Conscience knowledge with another which excellently sets forth the Scripturall nature of it as Job 16.19 My witnesse is in heaven and Rom. 9 1. I say the truth my Conscience also bearing me witnesse in the Holy Ghost In both places q.d. God witnesseth with my Conscience p Sanderson ibidem postea sâ—arsim Conscience is placed in the middle under God and above man q Perkins Vol 2 l. 1. p. 11. I will close this with Brochmand's description of Conscience r Brochmand T. 1. Art 1 c. 3. q 2. p. 7. to be a kind of silent reasoning of the Mind whose definitive sentence is received by some affection of the Heart whereby those things which are judged to be good and right are approved of with dâ—light but those things which are evill and naught are disapproved with grief and sorrow God hath placed this in all men partly to be a judgement and testimony of that integrity to which man was at first created and of that corruption that followed sin partly that God may have a Tribunal erected in the breasts of me to accuse delinquents and to excuse those that do what is good and right 2. The Object of conscience is very various conscience hath great employment Å¿ Mr. Bernard of cons p. 56. seqq and much businesse with the whole man and with all his actions 't is like those living creatures in the Revelation all over eyes it looks to the understanding t 2 Cor. 1.12 whether our wisdome be carnal or gracious to the will u Roman 7.18 whether it goe beyond or fall short in ability of good performances to the affections x Rom. 9.1.2 whether the entertainment or refusal of the Gospel be the matter of greatest joy or sorrow It pryes into all our actions both towards God and man Towards God whether in general our estate be good y Heb. 9.14 in speciall whether our service be inward z 2 Tim. 1.3 Spiritual or onely outward a Heb. 9 9. formal More particularly it surveighs all our duties whether we pray in faith b Heb. 10.22 whether we heare with profit c 1 Tim. 3.9 whether through our Baptisme we can goe unto God as unto an Oracle d 1 Pet. 3.21 Interp. 72. vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utuntur quando in V.T. Israelitae dicuntur interrogare os domini baptismus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 responsio bonae conscientiae etiaÌ„ interrogatio apud Deum quia audet cum fiducia DeuÌ„ accedere interrogare hoc est cum eo collâ—qui cumque rogare pro seâ—t aliis Geâ—hard l. c. T 4. de Sacram p. 180. § 88. whether in the Lords Supper we have singular Communion with Christ e Cor. 10.15.16 in short whether we doe and will stick close to Religion f 1 Pet. 3.15.16 as knowing that if Conscience doe not steer right Religion will be Shipwrakt g 1 Tim. 1.19 Thus duties towards God are the great object of Conscience but duties towards man are the Secundary and like unto it Towards man in our whole conversation h Acts 23.1 Particularly that we be obedient to rulers i Rom. 13.5 and that which is in one place charged upon us for Conscience sake is in another place commanded for the Lords sake k 1 Pet. 2.13 in short that we be just in all our dealings l Heb. 13 18. avoyding all justly offensive things m 1 Cor. 10.29 words n 1 Kings 2.44 thoughts o Psa 73.15.16 that we express singular charity p 1 Tim. 1 51 especialy to soules q Rom 9.1.2 and this in prayer r 2 Tim. 1.3.4 when we can doe nothing else and Conscience doth not onely do all this at present urging to duty or shooting or tingling under the commision of sin but it foresees things future provoking to good and cautioning against evill and also looks back upon things past with joy or torment so that it is easier to reckon what is not the object of conscience then what is in a word Every thing of duty and sin is the object of Conscience 3. The Offices of Conscience are likewise various In general the proper Office of Conscience is discursively to apply that light which is in the mind unto particular actions or cases The light which is in the mind is either the light of Nature or the light of Divine Revelation By the light of Nature I understand those common notions which are written in the hearts of men which as a brand pluckt out of the common burning are the reliques of the Image of God after the fall Not onely Scripture but experience evidenceth that those which are practical Atheists that say unto god depart from us Å¿ Job 21.14.15 we desire not the knowledge of thy wayes yet cannot get rid of his Deputy their Conscience they carry a Spy a Register a Monitor in their bosome that doth accuse and trouble them they cannot sin in quiet t Quod egi in corpore hoc post modum importuna cogitatione verso in mente muâ—toties gravius torqueor in recordatione quam prius captus fuerem operis perpetratione Bern. de inteâ— dom c. 30 p. 1074. Those that are without or Reject the Sun-shine of Scripture yet they canot blow out Gods Candle u Prov. 20 17. of Conscience By Divine revelation I meane
r ght God punishes Children for the sins of their Parents Exod 34.7 aye but those children have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers certainly by aprobation it may bee by imitation God punishes servants for the sins of their Masters Gen. 12.17 but sure the servants were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers by consulting it may bee by executing God punishes Wives for the sins of their Husbands Gen. 20.18 but those Wives were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers still by admitting by induring God punishes Ministers for the sins of the People Ezek. 33.8 but then those Ministers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers sure enough by not instructing by not reproving still the Justice of God is vindicated 2. Hence bee informed what piety and strictness and watchfulness is more especially required of those that have the care of others e.g. Kings and Parents and Masters and Magistrates and Ministers they should bee exemplary in godliness They have curam animarum and therefore they should have curam anima they have care of other mens souls and therefore they should look well to their own The want of this was her crime and complaint Cant. 1.6 They made mee the keeper of the Vineyards but mine own Vineyard have I not kept Oh those that are keepers of Vineyards had need to have special care of their own Vineyard 3. Hence take an account why the wicked of the world do so hate the godly and reproach and revile them it is this They will not bee partakers of their sins they will not commit them neither will they connive at them and this is the reason why the world hates them Ahab hates Michaiah and himself gives the reason because hee reproved him 1 King 22.8 I hate him hee never speaks well of mee Herod hates John Baptist because hee reproves him No wonder that Ministers of all kinde of men in the world are most hated the case is plain because they are reprovers Godly Ministers are wicked mens reprovers and wicked men are godly Ministers reproachers 1 Pet. 4.4 They think it strange you run not with them to the same excess of riot speaking evil of you 4. Here is matter of reproof and humiliation this day for our want of watchfulness in this kinde Oh which of us can say that wee are free from the guilt of other mens sins Every man may cast this bur of reproof and lamentation at his own conscience and there let it stick Parents every one ah my childrens sins Masters ah my servants sins Ministers ah my peoples sins Rulers ah my subjects sins Oh let us deeply mourn for want of relative holiness and more frequently and fervently pray that prayer Lord forgive mee my other mans sins 2. The second Use is of Exhortation and Caution together Is it so That it ought to bee every mans care not to partake of any mens sin Oh Christians let mee intreat you then to be very mindful of this duty bee perswaded beloved and the Lord perswade you to be tenderly careful and watchful that you do not partake of other mens sins These are infectious times and places that wee live in and multitudes there are that catch diseases and distempers from others but let mee tell you Christians that bodily diseases are not half so catching as sin is sin is an infectious contagious pestilential plague that spreads mightily in the world Oh take heed take heed that the guilt of other mens sins do not one day lye upon your conscience and bee put upon your account Let mee enforce this counsel in the words of our Apostle here and and they are very weighty and Emphatical Vers 21. I cha ge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things without preferring one before another and amongst the rest this is one That thou bee not partaker of other mens sins Give mee leave to prosecute this in these three particulars 1. By laying down some Arguments to press this Caution and Exhortation 2. By pointing at what sins especially you must not partake of 3. By shewing you how you may so mannage the business and order the matter as not to bee partakers of other mens sins What are the Antidotes against this Infection 1. To lay down the Arguments 1. Consider you have sins enough of your own you have no reason to partake of other mens it is cruel to add affliction to your bonds Jesus Christ had no sins of his own and therefore hee could and did bear ours hee did take all mens sins though hee did not partake of any mans sins all were his by imputation Isa 53.6 Hee hath laid upon him the inquities of us all but none were his by perpetration and participation It is not so with us alas wee have sins enough of our own Man Woman thine own pride will damn thee if thou dost not repent and thine own hypocrisie and formality and worldliness and hardness of heart thou hast no need to take the sins of others said the Daughter of Zelophehad our Father died in his own sin Numb 27 3. aye that is enough to kill a man and damn a man his own sin 2. Consider It is a most monstrous sin it is a most dreadful sin to partake of other mens sins The Apostle speaks of committing iniquity with greediness Ephes 4.19 Sirs there is no such greedy sinning as this for a man to lick up and swallow down and devour other mens sins Naturalists tells us that Serpens Serpentem devorans sit Draco If a Serpent swallow down another Serpent it becomes a Dragon Oh Christians this sin of devouring other mens sins it is a Dragon-sin a Monstrous-sin a Dreadful-sin a Devilish-sin and therefore take heed of it 3. Consider If you partake of other mens sins you shall certainly partake of other mens plagues Rev. 18.4 Come out of her my people saies God namely from Babylon that you be not partakers of her sins that so yee receive not of her plagues See Prov. 13.20 A companion of fools shall be destroyed not only fools shall be destroyed but a companion of fools shall be destroyed if you sin with them you shall suffer with them and you shall suffer more because of them Read that Luke 16.27 28. And the rich man said I pray thee Father Abraham that thou wouldest send Lazarus to my Fathers house for I have five Brethren that hee may testifie unto them lest they also come into this place of torment Why would not hee have his Brethren to come to Hell to him Divines determine not out of any love to their souls there is not that charity to bee supposed in Hell Oh but because the sight of them and company of them would increase his torment This will bee the schreeking and howling in Hell among damned souls one to another oh woe worth the day that ever I saw thy face or that ever I saw thy face thou hast brought mee hither and thou hast brought
catechize sometimes exhort Orationi lectio lectioni succedat oratio breve videbitur tempus Hieron Tom. 1. p. 57. quod tantis operum varietatibus occupatur It was the direction of that holy Hermite of Bethlehem Let reading succeed prayer and prayer reading that time will seem short which is exercised with such variety of works Arist Ethic. l. 7. c. 14. Aristotle observes out of a Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Change is a most sweet thing by reason of our pravity Indeed saies the Philosopher unto simple natures the same action is most pleasant and therefore God delights in one and the same simple pleasure However let us use the best art wee can to draw on our own hearts as well as of Inferiors to delight more constantly in holy duties But in two things be principally frequent the offering up the sacrifice of prayers and the keeping of children to read daily some portion of holy Scriptures Hieron p. 57. as Jerom counselled Laeta Reddat tibi pensum quotidie de Scripturarum floribus carptum Let thy childe give thee a daily account of some choice flowers cropt out of the Bible 8. Endeavour by all good means to draw them to publick Ordinances For there God is in a more especial manner present Psa 133.3 Rev. 2.1 Cant. 1.12 There hee hath commanded a blessing and life for evermore There hee walketh among his Golden Candlesticks when the King sitteth at his Table the Spikenard sendeth forth the smell thereof Hee makes the place of his feet to be glorious Though it were Gods appointment that the males onely should at the solemn feasts repair to Shiloh yet Elkanah carries up all his house to the yearly sacrifice Hee would have his wife 1 Sam. 1.21 and children and servants to behold the beauty of the Lord and to inquire in his Temple and you know what a great blessing succeeded upon Hannah Act. 10.24 Cornelius also when Peter came to preach at Caesarea upon Gods immediate command hee calls together all his kindred and acquaintance to hear the Sermon 1 Sam. 16.5 Jesse and his Sons came together to the Sacrifice which Samuel offered to the Lord at Bethlehem It is an ungodly wicked custome to leave many children and servants at home needlesly upon the Lords Day Indeed in great and numerous families where there are many small children that might disturb the Congregation and where much provision is necessary for such as attend upon God in the duties of Worship there the case is somewhat altered For such works of mercy are dispenst with by God himself But labour to contract the number of absents to the smallest quantity possible and let servants take their turns that none may be alway at home leave none behinde thee without necessary and urgent cause As for such as can be present at Ordinances remember to examine them of what they heard as our blessed Lord the grand pattern of our Imitation dealt by his beloved Disciples when hee had preached that famous Sermon by the Sea side Mat. 13.51 Jesus asks them Have yee understood all these things and when they were alone and apart from the multitude Mar. 4.34.9 then hee expounded and explained all things that hee taught more fully to them 9. In the next place if all these things fore-mentioned will not prevail but inferiors will still run on in a course of sin then oughtest thou to repair to paternal correction Now chastisements must bee suited to their age the temperament of their natures and several dispositions the various qualities and kinds of their offences Indulge a pardon sooner to lesser faults upon repentance and sorrow You must consider whether their faults proceed from imprudence and weakness upon what ground and occasion upon what provocation or seduction Call to minde their former lives whether they have fallen seldome and rarely or often and frequently into the same sin Observe whether they appear to be deeply sorrowful and truly humbled and readily beg forgiveness of God and you cum animo non revertendi with a promise of a new life In these and the like cases you must adhibit great diligence and prudence Due punishment is a part of oeconomical justice and there must be care had lest by frequent impunity they and their fellows bee hardened in the waies of sin and grow contumacious against the Commandements of God Prov. 13.24 and 23.14 Hee that spareth his Rod hateth his Son but hee that loveth him chasteneth him betimes Thou shalt beat him with the Rod and deliver his soul from Hell This is an Ordinance and Appointment of God Heb. 12.9 Our Fathers corrected us and wee gave them reverence But let Superiors remember that they must not do this without good and without great cause and when all other means will not prevail If it be possible to rule without the Rod 't is best Happy are those Parents to whom God hath given such towardly children that a nod that a frown that a wink will reform them Certainly the wisdome of Parents might do much this way at first If their children be of any tollerable frames that the holding up of a finger may excuse the holding up the Rod. It preserves and indears the affections of children exceedingly That of the Tragaedian is a good Maxime in oeconomicks Qui vult regnare diu languida regnet manu Durable power is fixed upon gentle management Take heed of exasperating Ephes 6.4 and provoking your children to wrath by rigid and severe courses where less may effect your purpose and that more kindly There be some cruel Parents and Masters that carry themselves more like raging brutes than men that take pleasure in tyrannical corrections They can let their children swear and lye and filch and commit any other sin and yet correct them not but if they do not what they would have them then they fall upon them and tear them like wilde Beasts Know that God will require such vile acts at your hands in the great day O rather let them see that thou art angry for Gods sake and not for thine own There must be a great deal of gracious pitty to their souls and holy love mixt with thine anger against sin O how few be there that beg in secret that God would soften the hearts of their relations by their due and moderate castigations Oh pray that God would lay his holy hand upon their hearts when thou layest thy Rod upon their backs After they have paid their debt to justice look more serenely upon them and thereby incourage them to amendment Arist Ethic. l. 8. c. 6. Morosity and acerbity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if continuing still will check their hopes of ever returning to thy grace and favour Let antient rulers have a care of too much sowreness of carriage for many times through the common incidencies of age the Philosopher hath observed that they are too proclive to jealousies suspicious 〈◊〉
God is a further Motive to draw you to trust in him Yea the Apostle addeth that the Lord giveth us all things richly to enjoy that is not only for the present to spend as being absolutely necessary but also to lay up and reserve so as it is not unlawful to lay up for aftertimes The Apostle presseth it on Parents as a bounden duty 2 Cor. 12.14 to lay up for their children Only let this lawful liberty be limited with these such like bounds 1. That wee lay up nothing but what is justly gotten To lay up riches of unrighteousness is to kindle a fire that may destroy both our temporal and our spiritual estate 2. That wee be not so covetous of hoarding up as to deny our selves what is needful for our use and comfort or to deny the poor what is needful and necessary for them but that wee willingly give out as what is meet for our selves so what is needful to the poor 3. That in our treasuring up wee aim not meerly wholly and only at our selves but withall have an eye as to the charge which in particular God hath committed to us so also to the Church Common-wealth and Poor for the time to come 4. That wee exceed not measure in our treasure no though we aim at the fore-mentioned good ends So much for the clearing the first duty the Apostle would have pressed upon rich men especially which is to Trust in God The second is Charity towards men expressed in several phrases as first by doing good Charge them that are rich in this world that they do good So that true Charity consisteth not onely in compassionate affections and kind speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in good deeds as the word in the Original implieth You rich men ought to bee rich in good works as the Apostle addeth For God expecteth fruit answerable to the seed which hee soweth Hee giveth you plenty of seed therefore you must be plentiful in this kind of fruit The next branches Ready to distribute willing to Communicate set forth the manner of our charity The former implying a wise distribution of our Alms for to distribute is not hand over head without consideration to give but according to the need of them to whom wee give The latter implying a willingness therein As by distributing good is done to others so by willingness therein much comfort is brought to our own souls and grace to the work 2 Cor. 9.7 And God doth best accept such for hee loveth a chearfull willing giver In the next place follows the Reasons to enforce the fore-named duties taken from the benefit of performing them which is in brief assurance of eternal life implied in these words Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life The Apostle here for their better encouragement to lay out a portion of their estate on good works telleth them that they are so far from loosing what they so lay out as in truth they lay up thereby in store for themselves Yea they lay up a good foundation that is such a treasure as is like a foundation in the ground that cannot bee shaken nor over-thrown This treasure the Apostle thus expresseth in opposition to the forementioned uncertainty of riches So as by a cheerfull distribution of this worlds wealth they do indeed but exchange uncertainties for certainties and so no fear of loosing by such bargains Yea they thereby obtain eternal life Quest Are then good works the cause of eternal life Answ Surely No only they are the means and way of attaining thereto and in this sense is this phrase here used That they may lay hold on eternal life Having thus shewed you the occasion of the words the logical resolution of them their sense and meaning I should now according to my accustomed method come to such points of Doctrine which the words do naturally afford unto us But I must wave them and fall upon that Question or case of conscience which was given mee to handle viz. Quest How or after what manner must wee give Alms that they may bee acceptable and pleasing unto God In the resolving whereof I shall endeavour to answer most of the cases of conscience about alms-giving Answ 1. It must bee with justice giving only of our own whereunto wee have a just right title so much our Saviour implieth in that precept of his where hee saith Give Alms of such things as you have Luke 11.41 whereby is not meant such things as a man hath by him for one may have another mans things by him but such things as are his own whereunto hee hath a just title an undoubted right whereof hee is the lawful proprietor hath the power of disposing those things and those only hee may lawfully and justly give away This Caveat is very necessary for many Reasons 1. Because otherwise we shall sever mercy from justice which should alwaies go hand in hand God hath put them together Prov. 21.21 Dan. 4.27 we must not put them asunder indeed they are two links of one the same chain of which other vertues and graces are also other links So many vertues so many links Now if one link of a chain fall off the whole chain is broken and down falls that which is drawn or held up by it so wee that are held out of the pit of destruction by the Chains of graces are in danger to fall into it if one grace bee violated and severed from the rest 2. By giving that which is not our own 1 Sam. 4.21 the excellency and glory of Charity is lost of such charity it may bee said Ichabod where is the glory The glory of Charity consists in this that wee are willing to part with our own and therein to damnifie our selves for the relief and succour of others 3. By giving that which is not our own wee do wrong and thereby make our selves liable to restitution So as Charity in such a case is a plain injury It is a case wherin recompence of revenge may more be feared than recompence of reward expected Quest Who may bee said to give that which is not their own Answ They who filch steal or rob for this very end As Parents for Children or Children for Parents or one friend for another It is a sin for one to steal to satisfie his own hunger Prov. 6.31 Much more it is sin to steal for another certainly it is a great wickedness to do injustice that wee may do acts of Charity 2. Such as having raised up an estate or got something by indirect and unjust means as by lying swearing false weigh's deceitful measures and the like think to make up all by giving part to the Poor For as the Civilians say well Bonus usus non justificat injustè quaesita the good use doth not justifie the unjust getting of their goods And
they can better give a penny than lend a pound though in many cases the lending our Brother a considerable sum together would be more beneficial to him than it may be to give him half as much there is therefore a noble and very generous act of charity to be exercised this way and it is peculiar to rich men who have it by them wherewithall to do it IV. Rich men may and ought to express their charity by forgiving a debt in case the borrower be not able to repay it There be many who by the help of that which is lent them God blessing their pains in the imployment thereof are able to repay what is lent If there were not hope thereof men would rather give than lend to such But there are others who notwithstanding their care and pains in their Calling thrive not or by some accident suffer such loss and dammage as they are not able to repay what they have borrowed In such cases Creditors are bound to forgive at least to forbear their debtors Luk. 6.35 This is the intendment of that charge Lend hoping for nothing again To take this phrase simply is to alter the nature of lending and to turn it into giving Herein lieth the difference betwixt lending and giving Lending is on condition to have again that which is lent or at least the worth of it some other way Giving is free without any such condition That advice of Christ to lend hoping for nothing again hath respect to the mind of the lender that hee should not have his mind wholly and only upon the repaying of what hee lendeth but on the need of his Brother Hee is not simply to lend because hee is perswaded hee shall lose nothing but have his own again Hee is to lend because hee doth therein great kindness to his Brother who stands in much need thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sperare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperare The Greek word properly signifieth to despair and so it may here be taken as if hee had said when your Brother hath need to borrow lend though his case be such that you even despair of receiving it again though you run some hazard of losing the Principal If therefore it so fall out that the debtor be not able to repay what hee borrowed forgive it him Hee lends hoping for nothing again who is willing to forgive in case the necessity of the borrower requite it This was it which Nehemiah enjoyned the rich Jews Neh. 5.11 Excellently doth our Lord press this duty in the Parable of the two Creditors where wee have a commendable pattern of a certain King that in such a case forgave a great debt and of the sore revenge hee executed on one of his servants Mat. 18.23 because hee did not in like manner forgive his fellow-servants In the Old Testament it is commended to us under the phrase of restoring the pledge Ezek. 18.7 33.1 5. Gen. 38.17 18. A pledge was a pawn left by a debtor with his creditor for assurance to repay the debt Restoring the pledge when the debt was not paid was an evidence of remitting the debt V. By Hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hospitalitas est species liberalitatis qua peregrinos hospites ac presertim propter verae Doctrinae professionem exulantes vera benevolentia aliquibus officiis hospitalitatis prosequimur Ursin Cat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand. which consisteth not so much in a loving entertainment of kindred friends and neighbours as of strangers as the word in the Greek importeth This is that hospitality which is both commanded and commended to us in the holy Scriptures It is commanded in those known Precepts of the Apostle Paul Rom. 12.13 Bee given to hospitality and be not forgetful to entertain strangers Heb. 13.2 Which is as much as to say Forget not Hospitality which is an entertaining of strangers And the Apostle Peter commands the faithful to whom hee writes 1 Pet. 4.9 to use hospitality without grudging or repining It is commended to us in the practice of Gods people as of Abraham of whom it is recorded Gen. 18.1 3. that hee sate at his Tent door looking and waiting as it were for strangers to entertain them and so soon as hee saw three men whom hee took for such hee ran to invite them And of Lot that as hee sate in the gate of Sodom hee saw two whom hee conceived to be strangers Gen. 19.3 them hee exceedingly pressed to turn into his house where hee made them a feast And of the Shunamite woman and her Husband who shewed themselves hospitable to the Prophet Elisha 2 King 4.8 as oft as hee passed by their house Wee have Jobs testimony of himself The stranger said hee did not lodge in the streets but I opened my door to the traveller which words set out Jobs great hospitality who kept open house for all passengers In those daies there was no common Inn for the entertainment of strangers and therefore they must have lyen out of doors if some good men had not entertained them Having such and so many presidents of hospitality let us strive to follow them labouring to write after their coppy knowing assuredly that our labour of love and cost therein shall not bee in vain For I may truly say it is a fruitful and gainful course of liberality never did any lose by it Some hereby have entertained Angels as the Apostle speaketh Heb. 13.2 Bee not forgetful to entertain strangers for thereby some have entertained Angels unawars In setting down this recompence the Apostle hath an especial respect unto two instances Gen. 18.2 one of Abraham the other of Lot Gen. 19.1 Angels came to both these in the appearance of men whom they knew not which sheweth Gods high account of this duty in that once again hee sent Angels to such as were ready to entertain strangers Yea wee may entertain Christ himself and indeed in every entertainment of a poor godly stranger Christ himself is entertained And therefore in the great day of Judgement wee read that Christ puts in this good work by name Matth. 25.35 I was a stranger and yee took mee in Jesus Christ is a stranger in his members In sacred Scriptures wee finde several others rewarded for their Hospitality as Gen. 24.22 49. Rebeckah for her courtesie to Abrahams servant a meer stranger to her was rewarded with precious gifts and a good Husband The Shunamites hospitality to the Prophet 2 Kings 4. was recompenced with giving her a Son and restoring him to life The widdow of Sareptahs hospitality to the Prophet Elijah in receiving him into her house in a great famine was rewarded with preserving and increasing her meal and oyle 1 King 17.16 for it is expresly said that her barrel of meal wasted not neither did her cruse of oyle fail
brother to thy poor and to thy needy in the Land that is thou shalt give unto him freely and bountifully And saith our Saviour in the New Testament Give to him that asketh thee Luk. 5.42 and from him that would borrow of thee turn not thou away And saith the Apostle To do good and to communicate forget not Heb. 13.16 for with such Sacrifices God is well-pleased in which words hee presseth the duty with a forcible Motive for who would not do that which is well-pleasing unto God who is bountiful in rewarding the least good wee do upon his command This duty of Alms-giving being so expressely commanded in Scripture it is not in our power to omit or neglect the same neither can any creature give us a dispensation against the Creators command A Prophet stileth omission of that which God enjoyneth to be done yea though that omission were but in part and that upon a fair pretence Rebellion 1 Sam. 15.23 which is as the sin of witchcraft and stubbornness which is as iniquity and idolatry Against him who failed in performing the charge enjoyned him though hee were a King this doom is denounced because thou hast rejected the Word of the Lord hee hath also rejected thee from being King 1 Sam. 15.26 In like manner may God reject such as neglect this duty of Charity when hee calls them to it from being Kings and reigning in Heaven Wee have a manifest instance thereof Matth. 25.41 42 43. Now the giving of Alms being a duty so expresly commanded in the holy Scriptures it cannot therefore be accounted a matter meerly arbitrary left to a mans own will to give or not to give But it is a bounden duty which they that in any competent measure can do must not omit which consideration cannot but be a strong incitation unto us to make conscience of this duty of Alms-giving as occasion is offered and not to over-slip opportunities that by the divine providence are offered unto us Should wee neglect that which our Lord hath expresly commanded that whereunto by vertue of that command wee are bound that whereof wee are to give an account Let us upon thâ— Lords commands do what in this kinde wee can And when wee have done what wee can say Luk. 17.10 Wee are unprofitable servants wee have done what was our duty to do 2. Of the Equity of this duty of Alms-giving It is a most equal thing that hee who hath wherewithall should give to him that hath not The equity ariseth both from the divine providence and also from the instability of mans state and condition 1. God for this end gives more to some than to others that they who have more abundance should give out of their abundance to them who are in want This was typically signified by the gathering of Manna which though it were rained down from Heaven yet the Lord would not allow that they who had gathered much even more than was needful for themselves and their houshold should hoard up their superfluity but enjoyned them to communicate of their abundance to such as had not enough 2 Cor. 8.14 The which the Apostle applieth to the giving of Alms out of our abundance to those who want which hee stileth equality 2. Mans state is so variable as hee who now hath may quickly want and in want desire to be succoured by such as have It is thereupon most equal that they who would be succoured in their need should bee willing to succour the need of others This equity doth Christ himself press Matth. 7.12 all things whatsoever yee would that men should do to you do yee even so to them And as a ground to enforce this the further he addeth for this is the Law and the Prophets Hereby implying that this doctrine is contained in the Law and the Prophets but that is not all these words this is the Law and the Prophets intend that the sum of the law and the prophets consisteth therein and the main scope of them tendeth thereunto namely so far as they contain the duties of man to man So evident is the equity hereof even by the light of nature as the very heathen who wanted the light of Gods word discerned it Well therefore might the Apostle enforce this duty of charity upon this ground thus Remember them that are in bonds Heb. 13.3 rebound with them that is bee helpful to others which cannot help themselves as you would have others afford succour unto you if you were succourless 3. Meditate of the manifold singular benefits which do follow and accompany a conscionable performance of this duty For thereby wee discharge our duty to God who requireth it at our hands and as a consequent thereof wee shall glorifie God for it tends much to his praise and glory when in such works as himself hath commanded his children testifie their obedience and thankfulness and therefore saith our Saviour Herein is my Father glorified if yee bring forth much fruit John 15.8 And by our Charity as wee shall grace and adorn our holy profession so wee shall stop the mouths of wicked men from speaking any evil of us or of our profession for how are men apt to speak of us and of our profession according to the fruits wee bring forth and the good works which wee do And as wee shall thereby comfort and make glad the hearts of the poor and distressed so wee shall refresh our own souls in that our works of Charity will evidence our fruits to bee sound and saving lively and effectual for as Rachel said to Jacob give mee Children or else I dye in like manner saith Faith to the soul of a Christian Give mee Children let mee bring forth good works else I dye Jam. 2.26 and have no life in me according to that of the Apostle James Faith without works is dead it s not a living but a dead faith that manifests not its life by working II. As Meditation so Prayer is a special means on our part to bee performed for attaining unto this grace of Charity I say earnest and fervent prayer unto God for the same for as hee is the fountain and author of every good gift so hee hath sanctified Prayer as the means of obtaining every good gift from him Bee earnest therefore with God in Prayer that he would be pleased to give thee as a compassionate heart towards the needs and necessities of the poor members of Jesus Christ so an open hand that thou mayest freely and liberally contribute unto them according to their necessity and thy ability Beg of God that as hee hath blessed thee with some competent estate so he would add this mercy to give thee an heart to give out proportionably to what hee hath given thee and that in testimony of thy love and thankfulness unto him But alas how few are there who in their prayers unto God are mindful of this grace of Charity how few are
space of time some three or four years after that his resolution of setting a tenth apart for such purposes he thrived not he found no increase nor came forward in the world as formerly hee had done yet was hee not thereby discouraged nor did hee forbear to bee bountiful as opportunity was offered and the necessity of poor people required it But hee gave still with chearfulness and comfort out of love to God conceiving that God in wisedome and goodness prospered him not thereby to try his sincerity to him and his Charity to others yea and that hee himself might thereby have experience of his love unto God his Faith Patience and Constancy But then hee adds from that time forward God abundantly advanced his estate so that hee found experimentally all those gracious promises of God true Psa 113.9 of his blessing of him that disperseth and dispenseth to the poor Prov. 19.17 and of the repayment of that with interest that is so lent to the Lord. And from mine own experience I can tell you of another yet living who hath often acknowledged that though hee had great trading yet found hee no increase in his stock but instead of going forward hee went backward in the world Whereupon hee promised unto God to be more careful in sanctifying the Lords Day and dedicated unto him a Tenth of his encrease for charitable uses and then hee so thrived in his estate that hee gave over his Calling and ever since liveth upon his Rents Many other instances could I give you of Gods extraordinary blessing on those who have consecrated a tenth of their estate unto God for charitable uses but these may suffice Having thus done with the means on our part to be performed for attaining unto this Grace of Charity Come wee now to the Motives to quicken us up to a conscionable performance of the works of it I shall touch only upon these four 1. The Excellency of the duty 2. The Piety which it containeth in it 3. The Profit which ariseth from it 4. The Dammage which followeth upon the neglect thereof 1. The first Motive or Inducement to Charity may be taken from the Excellency thereof I suppose that all will grant that the greatest excellency that a creature can attain unto is to be like his Creator That excellency wherein man was at first created is thus set out Gen. 1.26 27. God created man in his own Image that is in his own likeness And that excellency wherewith wee shall be glorified in Heaven is set out by our likeness to Christ for it is said Phil. 1.21 Our bodies shall then bee fashioned like unto his glorious body yea in the whole man when hee shall appear 1 John 3.2 then wee shall bee like him Now while wee live on earth there is nothing wherein wee can shew our selves more like unto God than in shewing mercy and in succouring such as stand in need When God sets himself to proclaim his Name hee most insisteth upon his mercifulness and goodness Exod. 34.6 Christ himself doth press this Motive to enforce this duty thus Luk. 6.36 Bee yee merciful as your Father is merciful The excellency of Charity doth herein further appear that Christ hath set the poor in his own room insomuch as they who relieve the poor do therein relieve Christ himself So much doâ—h Christ acknowledge where hee saith to such as succoured the poor Mat. 25.40 Inasmuch as you have done it unto one of the least of these my Brethren yee have done it unto mee Is it not an excellent thing to relieve Christ They then that relieve the poor do an excellent work As it is a great aggravation of persecuting the true Professors of the Faith because therein they persecute Christ himself as is implied under this divine voice that affrighted Saul while hee was breathing out threatnings and slaughter against the Disciples of the Lord Act. 9.1 4. Saul Saul why persecutest thou mee So it is a great commendation of true Charity that Christ himself is relieved thereby II. Another Motive is the Piety which in and by performing this duty of Alms-giving is manifested Piety I say to God For pure Religion and undefiled before God James 1.27 is this to visit the Fatherlesâ— and Widdows in their affliction Here hee puts two particulars for all kinds of Charity And by this phrase Pure Religion before God is this hee intends four things 1. That it is but a meer shew of Religion that is without charity 2. That true Religion w ll make men charitable 3. That Charity will prove men to be truly Religious 4. That works of Charity are as acceptable to God as duties of Religion Phil. 4.18 For God accounts Charity an odour of a sweet smell a Sacrifice acceptable and well-pleasing unto him The poor and needy are to God as the Altars of burnt-offerings and incense were under the Law Those things which were laid on them and offered up were given to the Lord and as a gift accepted by him Even so are Alms given to the poor the poor are the Altar Alms the Sacrifice Now who would not dispose so of that which hee hath as God may account it given to him and answerably accept it On this very ground doth the Apostle incite the Hebrews to this duty in this manner Heb. 13.16 To do good and to communicate forget not for with such Sacrifices God is well pleased Thus wee see how works of Charity are not only useful and profitable to man but also acceptable and well-pleasing to God which consideration addeth much life to the duty here pressed Omnes expetimus utilitatem ad eamque ropimur nec facere aliter ullo modo possumus Cicer. Offic. 3. III. A third Motive is the manifold profit wherewith it is rewarded Profit and advantage is the Motives which for the most part spurs men on to labour and take pains to rise early and sit up late to venture goods life and all they have Witness the pains travels watchings and adventures of labourers work-men trades-men Farmers Merchants Mariners c. yet that profit which they aim at is but earthly and temporary and their hope of attaining it uncertain Surely works of Charity give an assured hope of far greater and better profit than earth can afford In general it is promised That if wee cast our bread upon the waters wee shall finde it after many daies that is Faecundus est ager pauperum citò reddit donantibus fructum Aug. Serm. de Divite Mat. 10.42 If wee give Alms to the poor where all wee do may seem to be cast away as if it were thrown into the Sea yet in due time will it return to us with advantage And lest any should be discouraged from doing works of Charity our Saviour assureth us That whosoever giveth but a cup of cold water which is one of the least acts of Charity wee can perform shall
You that have all this while taken your swinge in all wickedness as long as you could live my house was not good enough for you and now that you have laid me under the reproach of your leudness and fulfilling your lusts as long as you had a penny in your purse or a rag to your back Do you now come to me There is no duty or affection to me that swayes you hither but you are compelled by the extremity you have brought your self to Get you gon with a sorrow and never look me in the face more Thus we would have thought but it is quite otherwise his Father when he did but say he would come meets him afar off falls on his neck kisses him brings him home provides the best Room the best Robe the best Kid all the best and there is great joy His Father do h not question what draws or what drives whether he comes out of compelling necessity or out of ingenuity and dutiful affection But he is come that is enough This my son was dead and is alive was lost and is found and there 's all done that possibly may make him welcome apply it for your encouragement to believe and settlement in your undoubted interest by faith Though you seem to come late and out of necessity yet Gods thoughts are not your thoughts yours may be thoughts of wrath c. But Gods are of pity love acceptation upon your coming Thus you see your way is immediately to come and cast your selves upon Chrâ—st on the terms of the Gospel and your great trouble shall be removed Make not a judgment of your condition from what you feel but from what you hear from the word of grace which now gives sentence on your side Direct 3 Then having this for your support search look back to experiences look into your selves what marks you can find of the truth of your faith and in this be sure you take hold on the Promise that lies nearest to you i. e. is most sutable to your present condition as in point of fear to sin Isa 50.10 Lostness Mat. 18.11 Poverty of spirit Longing and thirsting after righteousness c. Mat. 5.3 4 6. and so one Grace and Promise will draw in all Direct 4 In dependence on Christ in the Promise wait till he speaks pâ—â—ce and assurance ever fearing to offend God especially by casting off duty distrusting of him charging him with folly limitting him to time or means knowing and assuring your selves that you cannot so pleâ—se God in any thing as in resolved Faith to cleave to him and to follow him fully in the patient expectation of the Promise of grace and glory Thus accepting Christ in the Covenant in the strength of the grace thereof Give up thy whole self to Christ in a Covenant of willing universal unreserved obedience and say with David Psal 85.8 I will hearken what the Lord will say for he speaketh peace to his people that by the power thereof they turn not again to folly In what things must we use Moderation and in what not Phil. 4.5 Let your Moderation be known unto all men the Lord is at hand WHat St. Austin said in his dayes of another Scripture that it stood more in need of good practising than any Learned Interpretation that may I say in these dayes wherein we live concerning the words I have read to you at this time I shall not therefore detain you with shewing their coherence especially considering their intirenesse or with any glossing upon them but hâ—st to open the nature of this Duty and presse the practice thereof upon you all In the Verse you have two general parts 1. An Exhortation to the shewing Moderation which being in materia necessaria is a command 2. The Argument enforcing it The Lord is at hand The former will bound my present discourse which I need not alter but according to the Grammatical order the words stand in might consider the personae res actiones exprest therein all which make up the whole of the Duty enjoyned yet if you please to have the Proposition formed take it thus It is God's Command Doctr. and our Duty to let our Moderation be known unto all men Which I shall prosecute according to the order of Nature in this method 1. In opening the nature of Moderation 2. In shewing it's exercise 3. By whom and to whom 4. Why. And lastly make Application Moderation opened 1. Concerning the nature of Moderation or what it is wherin the signification of the word description of the thing it 's subject kinds rule and extremes And here I confesse I enter upon an unbeaten path the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descends from it and for which by a Gâ—aecisme it is used in the Text being of such multifarious signification and no where in Scripture rendred in that extent as here nor any where else that I can find by Moderation which also occurs in no other place of all the Bible It signifies properly that which is fit decent due meet convenient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol Modestia dicta est a modo ubi autem modus nec plus est quicquam nee minus Cicer est autem modestia in animo continens moderationem cupiditatum Idem 3. Rhet. And is accordingly rendred by former Interpreters modestia not as opposed to pride or haughtinesse in it's strict Philosophick acception which some not attending to have therefore quarrelled with but that which doth moderate our actions in which sense the Masters of that Language frequenâ—ly use it and by later for avoiding that ambiguity Moderatio from whence is formed our English word Moderation Which in it's latitude is not any particular Grace or Virtue but that fit and proper temper we ought to observe in the governing of our hearts and lives that equal Judgment which should command our wills and affections and all our humane actions which are capable of excesse or defect by proportioning them according to the quality of the object and the end for which and whom they are imployed for the preserving of peace within our selves and with others that there may be no contumacy or rebellion in our affections to disquiet our selves or in our actions to disquiet others So that moderation according to it's Subject is either that of the mind which is as the cause or of the will and affections in their actings which is as the effect from all which the whole man is denominâ—ted Modorate The former or that of the mind is that part of Christian prudence which proportions our actions to the Object which the will chooseth and it's end according to the variety of circumstances the agent is in by applying the general rules of Scripture for our walking to our particular actions and is accordingly well rendred here by one of the Antients rationabilis conversatio Ambros in loc your reasonable or
but the things of others v. 3. and 4. likewise Matth. 11.25 and many other places well known 3. Because we have all need of this from one another We are all men subject to like passions nay usually those that need it most from others use it least such as are passionate and boisterous and though good men yet as a wise man said of one of such a rugged temper though he had grace enough for seven others yet had little enough for himself But yet if there be any so equal temper'd by nature so polished by education so ruled by grace in all things and towards all that he hâ—th no need of moderation from others let him take the first stone and violently throw at his neighbour Read I pray Matth 18. from v. 21. to the end which is the great Scripture for our Moderation to one another and is most ample therein where you will see both the equity and necessity thereof to salvation For the last particular which is the Use and Application of this Moderation towards one another Use 1. Use of Information That it is not enough that we have Moderation which all pretend to though few practise but we must shew it nay not only shew it sparingly or at some times and to some but usually frequently constantly and to all men Use 2. Therefore of Exhortation Wherein let me plead with you a little for Moderation towards one another this so much awanting and yet so necessary duty besides the equitablenesse thereof in the Reasons consider briefly the necessity utility and jucundity thereof 1. How necessary Are there not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difficulties have all the like apprehensions Is not the ballance of reason very deceitful Are any of us infallible nay doth not the pretence thereto declare the contrary 2. How profitable is this to us all Moderation doth not a little conduce to the health of our bodies as the great Hippocrates and experience tells us nothing more destroying us than not only immoderateness in things but our passions against others and not lesse to the peace and tranquility of our minds for the injoyment of our selves and most to the serving and injoying of God If good Jonah be in a passion he is not only weary of his life but his praying is nothing but quarrelling with God Jonah 4. Nay it hath an especial promise both from God and Christ the meek shall inherit the earth Psal 36.11 whom our Saviour therefore pronounceth blessed Matth. 5.5 whosoever therefore may curse them or count them fools for the same he having blessed them blessed they shall be 3. How sweet and pleasant a thing is Moderation both to our selves and others It being the foundation of that sweet fellowship and Communion of Saints which is one great Article of our Creed Experience tells every one how sweet the fruit of moderation is so that felicity and it as the Heathen said constantly dwell together Val. Max. l. 9. c. 5. in Families in Nations all the world over Without it this World would be a desert barren of all comfort and nothing but a vast howling Wilderness for Bears and Wolves not Civil men or Christians to dwell in Let therefore the necessity of Moderation perswade thee let its profit and pleasure draw and allure thee to the practice thereof Lastly to these Motives let me add that of the Text The Lord is at hand For so I look upon this and all other arguments subjoyned to exhortations and commands for though they be materially reasons to convince yet are formally motives to perswade and quicken us to the duties enjoyned Flesh and bloud may say others are insolent and the more we are ready to bear the more they are apt to injure us as the Heathens to the Christians of old cryed Blessed are the poor and so plundered them Therefore Ululandum inter lupos we must retaliate like for like Oh no saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is nigh to observe them and how they carry in his Family whose wisdom governs their petulancy and whose power and goodness can overcome all their malice and unkindness is nigh to observe thee and to help thee in his due time if injured and is nigh also to judge both to punish those that miscarry Mat. 18.34 35. and reward those that herein are his children The not believing this that the Lord is at hand in his Providence and with his Judgment is the great reason of the want of Moderation in the World Let us therefore all live under a continual sence of this and all pray for and practice moderation Finally be ye all of one mind having compassion one of another love as brethren be pitiful be curteous not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3.8 9. and that the Lord is at hand ready to bestow it upon all those that make their moderation known unto all men How may we have sutable conceptions of God in duty Gen. 18.27 And Abraham answered and said Behold now I have taken upon me to speak unto the Lord which am but Dust and Ashes THis Text presents to us Abraham's standing before the Lord pleading for the preservation of the Righteous in the destruction of Sodome and for the preservation of Sodome if possible from Destruction for the Righteous sake That which we have in it more especially to take notice of in reference to this present exercise is with what apprehensions or conceptions of God Abraham did speak to God did deport himself towords God did manage this great undertaking with God Concerning which Four things present themselves for our Observation 1. That those Apprehensions or Conceptions Abraham had of God did highly exalt and magnifie the greatnesse and excellency of God in his heart Behold now I have taken upon me to speak unto the Lord One who hath Exellency and Soveraignty and Majesty and Dominion and Power and Glory 2. That they were such Conceptions of God as did humble vilifie and abase Abraham in himself in comparison of God I have taken upon me to speak unto the Lord which am but Dust and Ashes A sinful weak worthlesse frail piece of vanity and mortality 3. That they were such Conceptions of God as did represent him Gracious Propitious Benevolous to the Creature notwithstanding the greâ—tnesse and excellency of God and the meannesse and unworthinesse of the Creature Thus much seems to be comprehended in the Note of Admiration Behold O what admirable condescention is this in the Great God O what wonderful mercy and grace is this that such a poor vile creature should have liberty to speak to him to parley with him 4. That they were such apprehensions of God as did beget in Abraham a faith of Acceptation wiâ—h God in the performance of that duty without which it had been dangerous presumption in him who was but Dust and Ashes
Pro. 17.17 All Times 2. Quamdiu The Duration of this Trust How long Sol. All the day long Psal 44.8 All our lives long All the dayes of their Appointed Time must Gods Job's not only Wayt but Trust till their change come Yea for ever Isa 26.4 nay for ever and ever Psal 52.8 Having thus unlockt the Cabinet The Jewel or Truth that we find laid up in it is This. viz. It is the great indispensable Duty of All Believers at All Times Observation to Trust in the Lord and in Him Alone All that I have to say on This practical Truth I shall Couch under these six Generals 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty 2. What it is To Trust in God 3. What is and ought to be the grand and sole object of a Believers Trust 4. What are Those sure and stable Grounds Those Corner stones on which the Faithful may firmly Build Their Trust in God 5. What are Those special and signal seasons which call aloud for the exerting of This Trust 6. How Faith or Trust puts forth exerts demeans bestirs it self in such seasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty The Lord is or at least he should be The (e) Meton Adjuncti Actus pro Objecto Confidence of All the ends of the Earth Psal 65.5 Trust in the Lord with All thy Heart Prov. 3.5 On the Arm of His Power Isa 51.5 On the (f) In verbis ejus So Chald. Paraph. renderâ— our Text. Word of His Truth In his faithful Promises in His freest mercies Psal 52.8 In His full Salvation Psal 78.22 2. What it is To Trust in God Sol. 1. Negatively To presume on God To Tempt God To conceive false Hopes of Gods gracious favour and protection whilst in a way of sin is Not To Trust in God To gallop down a precipice and To say Confidently I shall not fall To cast our selvs down headlong from a Pinâ—cle of the Temple and yet To expect the protection of Angels Matth. 4.6 7. To Teach for Hire and To Divine for Money and yet to (g) Mic. 3.11 lean upon the Lord saying is not the Lord among us None evil can come upon us To bless a mans self in his Heart and to say he shall have peace though he walk in the imaginations of his evil heart Deut 29.19 All this is not to Trust in God but To Trust in (i) Job 15.31 Vanity and to spin the Spiders web Job 8.13 14. 2. Positively and so more generally and more particularly 1. More Generally To Trust in God is To Cast (k) Ps 55.22 our burthen on the Lord when 't is too heavy for our own shoulder To Dwell in the secret (l) Ps 91.1 places of the Most High when we know not where to lay our Heads on earth To look to our Maker and to have respect To the Holy One of Israel Is 17.7 To (n) Isa 36.6 lean on our Beloved Can. 8.5 To stay our selves when sinking on the Lord our God Isa 26.3 In a word Trust in God is that High Act or Exercise of Faith whereby the Soul looking upon God and casting of it's self on His goodness power promises faithfulness and providence is lifted up above carnal fears and discouragements above perplexing doubts and disquietments either for the obtaining and continuance of that which is good or for the preventing or removing of that which is evil 2. More particularly Fot the clearer discovery of the Nature of Divine Trust we shall lay before you It 's Ingredients Concomitants Effects I. The Ingredients of Trust in God They are three 1. A clear knowledge or Right Apprehension of God as Revealed in His Word and Works They and They only That (o) Psal 9.10 Know Thy Name will Trust in Thee The grand Reason why God is so little Trusted is because He is so little Known Knowledge of God is of such necessity to a Right Trust that it is put as a Synonyma for Trust I will set Him on high beause He hath (p) Psal 91.14 Known i. e. Trusted in my name 2. A full Assent of the Understanding and Consent of the will to Those Divine Revelations as True and good wherein the Lord proposeth Himself as an Adequate Object for our Trust This Act the Greeks expresse by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines by Credere Fidem habere Testimonium recipere The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All importing Believing or giving credit to Thus the Israelites are said To (q) Ex. 14.31 believe the Lord and his Servant Moses And Thus the Soul that Trusts looks upon the words of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as faithful and worthy of All Acceptation 3. A firm and fixed reliance Resting or Recumbency of the whole Soul on God Or a firm perswasion and special Confidence of the Heart whereby a Believer paticularly applies to Himself the faithful Promises of God and certainly Concludes and determines with himself That the Lord is Able and willing To make good to him the good promises he hath made This indeed is the very Formality of Trust one of the Highest and Noblest Acts of Faith This is That which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which Paul so frequenly useth in several of His Epistles Thus Abraham is said to be strong in Faith giving glory to God and was fully (Å¿) Rom. 4.21 perswaded that what he had promised he was able and willing to perform This the Latines call Fiducia The Schools Fiducia fidei The Hebrews by a word that signifies To lean on or cast the weight of ones body on for support and stay Thus Isa 10.20 The house of Jacob shall no more stay upon him that smote them but shall (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter innitetur incumbet stay upon the Lord the Holy One of Israel in Truth Thus for the Ingredients of Trust 2. The Concomitants of an Holy Trust and these are 1. An Holy quietness security and peaceableness of Spirit springing from a full perswasion of our safety By this the Soul is freed from distracting cares and jealousies about our state and condition Hence that of the Prophet Isa 26.3 Thou wilt keep him in perfect (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem peace whose mind is staied on thee because He trusteth in thee An holy security I say not a carnal security like theirs mentioned Zeph. 1.12 that were setled on their lees that said in their hearts the Lord will not do good neither will he do evil nor like that of the Scarlet whore Rev. 18.6 that saies in her Heart I sit as a Queen and shall see no sorrow No but an Holy security as we have it Prov. 8.10 The Name of the Lord is a strong Tower The Righteous runneth to
holy duties but when we bring them along with us it is a sign we little mind the work we go about 3. It is a spiritual disease the soul hath its diseases as wel as the body the unsteady roaving of the mind or the disturbance of vain and impertinent thoughts is one of those diseases Shall I call it a spiritual madness or feavor or shaking palsie or all these You know mad men make several relations and rove from one thing to another and are gone off from a Sentence ere they have well begun it Our thoughts are as slippery and inconsistent as their speeches therefore what is this but the frenzy of the soul What mad Creatures would we seem to be if all our thoughts were patent or an invisible notary were lurking in our hearts to write them down We run from Object to Object in a moment and one thought looks like a meer stranger upon another we wander and run thorough all the World in an instant Oh who can count the numberless operations and workings of our mind in one duty What impertinent Excursions have we from things good to lawful from lawful to sinful from ordinarily sinful to down-right blasphemous Should any one of us after he hath been some time exercised in duty go aside and write down his thoughts and the many interlinings of his own prayers he would stand amazed at the madness and light discurrency of his own Imaginations Or shall I call it the feavorish distemper of the soul Aegri somnia is a Proverb in feavors men have a thousand fancies and swimming toys in their dreams and just so it is with our souls in Gods Worship We bring that curse upon us spiritually which corporally God threatned to bring upon the Jews I will scatter you to the ends of the earth We scatter our thoughts hither and thither without any consistency the heart in regard of this roving madness is like a runnagate Servant who when he hath left his Master wandreth up and down and knoweth not where to fix or like those that are full of distracting business that cannot make a set meal but take their diet by snatches 4. It argueth the loss and non-acceptance of our Prayers you are in danger to lose your Worship at least so much of it as you do not attend upon and truly to a man that knows the value of that kind of traffick this is a very great loss You that are Tradesmen are troubled if you happen to be abroad when a good Customer cometh to deal with you the Ordinances of God are the Market for your souls if you had not been abroad with Esau you might have received the blessing and gone away richly loaden from a Prayer from the Word and the Lords Supper but you lose your advantages for want of attention Allowed distractions turn your Prayers into sin and make them no Prayers when the soul departeth from the body it is no longer a man but a Carkass So when the thoughts are gone from Prayer it is no longer a Prayer the Essence of the duty is wanting What is Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene defined it The lifting up of the heart to God Many have prayed without words but never any prayed without lifting up or pouring out the heart If a man should kneel and use a gesture of Worship and fall asleep no doubt that man doth not pray This is to sleep with the heart and the words uttered are but like a dream have but a sleight touch of reason in them a meer drowsie unattentive devotion the soul is asleep though the eyes be not closed and the senses locked up Can we expect that God should hear us and bless us because of our meer outward presence We are ashamed of those that sleep at a duty and this is as bad or worse they may sleep out of natural infirmity as weakness age sickness c. But this doth more directly proceed from some sleightness or irreverence Well then with what face can we expect the fruit of that Prayer to which we have not attended It is a great presumption to desire God to hear those requests a great part whereof we have not heard our selves if they be not worthy of our attention they are far more unworthy of Gods * Cypr. de Orat. Domin Cyprian or Ruffinus or whoever was the Author of the Explication of the Lords Prayer in Cyprians Works hath a notable passâ—ge to this purpose Quo modo te a Deo exaudiri postulas cum te ipse non audias Vis Deum esse memorem tui cum rogas cum ipse tui memor non sis Thou art unmindful of thy self thou dost not hear thy self and how canst thou with reason desire the blessing and comfort of the duty which thou thoughtest not worthy thine own attention and regard I would not willingly grate too hard upon a tender conscience it is a Question that is often propounded Whether wandring thoughts do altogether frustrate a duty and make it of none effect And whether in some case a vertual attention doth not suffice There is an actual intention and a vertual intention The actual intention is when a soul doth distinctly and constantly regard every thing that is said and done in a duty And a vertual intention is when we keep only a disposition and purpose to attend though many times we fail and are carried aside this Aquinas calleth primam intentionem out of the Scripture we may call it The setting of the heart to seek the Lord 1 Chron. 22.19 Now what shall we say in this Case On the one side we must not be too strict lest wâ— prejudice the comfort and expectation of Gods people when did they ever manage a duty but they are guilty of some wandrings It is much to keep up our hearts to the main and solid requests that are made to God in Prayer But on the other side we must not be too remiss lest we incourage indiligence and careless devotion Briefly then by way of answer There is a threefold distraction in Prayer distractio invita negligens voluntaria 1. There is distractio invita an unwilling distraction when the heart is seriously and solemnly set to seek God and yet we are carried besides our purpose for it is impossible so to shut doors and windows but that some wind will get in So to guard the heart as to be wholly free from vain thoughts but they are not constant frequent allowed but resisted prayed against striven against bewailed and then they are not iniquities but infirmities which the Lord will pardon he will gather up the broken parts of our Prayers and in mercy give us an answer I say where this distraction is retracted with grief resisted with care as Abraham drove away the fowls when they came to pitch upon his Sacrifice Gen. 15.11 It is to be reckoned among the infirmities of the Saints which do not hinder their Consolation 2. There is
withdraws his grace we lose our life and seriousness as meteors hang in the air as long as the heat of the Sun is great but when the Sun is gone down they fall as long as the love of God and the work of his Grace is powerful in us we are kept in a lively heavenly frame but as that abateth the Soul swerveth and returneth to vanity and sin We read Acts 16.14 15. that the Lord opened the heart of Lydia so that she attended to the things that were spoken of Paul attention there beareth somewhat a larger sense then we now consider it in namely a deep regard to the doctrine of life yet this Sense of fixedness of spirit cannot be excluded go to God then pray him to keep thy heart together he that hath set bounds to the Sea and can bind up the waves in a heap and stop the Sun in its flight certainly he can fasten and establish thy heart and keep it from running out 2. Meditate on the greatness of him before whom we are 't is of great consequence in duties to consider whom we take to be our party with whom we have to do Heb. 4.13 in the Word God is the party that speaketh to us thou shalt be as my mouth Jer. 15.16 as if God spake by us 2 Cor. 5.20 't is God speaketh and the Heathen King of Moab shewed such reverence that when Ehud said I have a message to thee from God he arose out of his seat Judg. 3.20 so in prayer you have to do with God you do as really minister before him as the Angels that abide in his presence Oh if you could see him that is invisible you would have more reverence * Omnino nos oportet orationis tempore curiam intrare caelestem illam utique curiam in quâ rex regum sedet in stellato solio circumdante eum innumerabili ineffabili beatorum spirituum exercitu ubi ipse qui viderit quia majorem numerum non invenit millia ait millium ministrabant ei decies centena millium assistebant ei quanta ergo cum reverentiâ quanto timore quanta illuc humilitate accedere debet è palude sua procedeus repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majesti gloria in praesentia Angelorum in consilio justorum congregatione assistere poterit vilis homuncio Bernard de quatuor modis orandi A man that is praying or worshipping should behave himself as if he were in Heaven immediatly before God in the middest of all the blessed Angels those ten thousand times ten thousand that stand before God Oh with what reverence with what fear should a poor worm creep into his presence think then of that glorious all-seeing God with whom thou canst converse in thoughts as freely as with men in words he knoweth all that is in thy heart and seeth thee thorough and thorough if you had spoken al those things you have thought upon you would be odious to men if all your blasphemy uncleanness worldly projects were known to those that joyn with us should we be able to hold up our heads for blushing and doth not the Lord see all this could we believe his inspection of the heart there would be a greater awe upon us 3. Mortifie those lusts that are apt to withdraw our minds he that indulgeth any one vile affection will never be able to pray aright every duty will give you experience what corruption to resist what thoughts are we haunted and pestered with when we come to God God requireth Prayer that we may be weary of our lusts and that the trouble that we find from them in holy Exercises may exasperate our Souls against them we are angry with an Importunate beggar that will not be satisfied with any reasonable terms but is alwaies obtruding upon us every experience in this kind should give us an advantage to free our hearts from this disturbance the whole work of Grace tendeth to Prayer and the great Exercise and Imployment of the Spiritual life is watching unto Prayer Ephes 6.18 and that Prayer be not interrupted 1 Pet. 3.2 4. Before the duty there must be an actual preparation or a solemn discharge of all Impediments that we may not bring the World along with us put off thy shoos off thy feet saith God to Moses for the place whereon thou standest is holy ground surely we should put off our carnal distractions when we go about holy duties Gird up the loines of your minds saith the Apostle Peter 1 Pet. 1.13 an allusion to long garments worn in that Country 't is dangerous to come to Prayer with a loose heart My heart is fixed saith David O God my heart is fixed Psal 57.7 that is fitted prepared bended to Gods Worship the Soul must be set put into a dexterous ready posture Claudatur contra adversarium pectus soli Deo pateat ne ad se hostem Dei accedere tempore orationis patiatur Cyp. lib. De Oratione Domini There must be a resolved shutting of the heart against Gods enemy lest he insinuate with us and withdraw our minds 5. Be severe to your purpose and see that you regard nothing but what the duty leadeth you unto 't is the Devils policy to cheâ—t us of the present duty by an unseasonable interposition Sathan beginneth with us in good things that he may draw us to worse what is unseasonable is naught watch against the first diversion how plausible soever 't is an intruding thought that breaketh a rank in this case say as the Spouse Cant. 3. I charge you that you awake not my Beloved till he please such a rigid severity should you use against the starting of the heart if Sathan should at first cast in a thought of blasphemy that would make thee quake and shake therefore he beginneth with plausible thoughts but be careful to observe the first straglings * Est praeterea optimum ad attendendum remedium si imagines rerum irruentes non solum non advertas non excutias non examines sed ita te habeas quasi eas non aspicere digneris nam ipsum ad vertere examinare istas cogitationes evagari est jam adversarius aliquid à nobis extorsit c. Jacobus Alvarez yea be not diverted by thy very strivings against diversions and therefore do not dispute with suggestions but despise them nor stand examining temptations but reject them as blind Bartimeus regarded not the rebukes of the People but cryed the more after Christ or as Travellers do not stand beating back the Dogs that bark at them but hold on their course this is to be religiously obstinate and severe to our purpose Sathan contemned hath the less advantage against you when he is writing images upon the fancy do not vouchsafe to look upon them A Cryer in the Court that is often commanding silence
hath answer'd such Prayers for this is a sign he accepts thee in Christ Many blessings come in unasked for and unlooked for yet these require thankfulnesse But when the Lord is inquired of for the things we have and doth grant them to us this is a blessing upon his own institution and a seal to his promise hear David Psa 66.16 17. Come near saith he and I will tell you what he hath done for my Soul I cryed to the Lord and he was extolled with my tongue as if he had said this was a signal favour for the Lord to graunt what I petitioned him for and therefore deserves a special acknowledgement For this Hanna calls her son Samuel i. e. asked of God 1 Sam. 1.20 Gen. 29.33 and Leah calleth her second son Simeon i. e. hearing because God heard her Prayer for him And Rachel called her son Nepthali i. e. wrestling Gen. 39.8 because she wrestled for him now as Samuels should be Lemuels i. e. dedicated to God so all our mercies we get by Prayer should be the more solemnly dedicated to the Lord by thanksgiving and such a frame of a thankful heart is a spiritual frame V. When any of Gods dealings do either draw us or drive us nearer to God this is a special mercy When we consider that well we cannot but be greatly affected with it and will be accordingly thankful for the mercy or the dispensation is thereby the more merciful mercies are drawing cords afflictions are whipcords to drive us by both we are brought nearer to God thank him If the chief Shepherd hunt us together and keep us from stragling and bring us under command this is a mercy to Christs sheep If the Lord hedg up our wayes with thorns that we cannot find our lovers Hos 2.6 vers 8 9. this is a mercy And if the Lord recover his mercies from us that in the want of them we may know he was the Founder and Fountain of them this is a mercy When Absolom burnt Joab's corn it was to make Joab who before that kept off come to him Amos 4 6 to v. 12. So all the angry dispensations of God towards his children are that they return to him That storm that sinks and splits some ships drives others faster into the Haven So do the troubles of this World make a true Christians voiage toward Heaven the speedier VI. That Soul that is truely and spiritually thankful will so order his whole conversation that God may have the glory of it This the Psalmist who was well skild in this Art seems to point at often Who so offereth praise glorifieth me Psal 50.23 and to him that ordereth his conversation aright will I shew the Salvation of God We cannot better glorifie God than by a well-ordered conversation this is in every thing to give thanks indeed So likewise in praise the Lord Psa 106.1 2 3. Hallelujah O give thanks to the Lord for he is good for his mercy endureth for ever There is 1. The Doxology 2. Invitation 3. The Reason that we should and why we should give thanks alwaies But who can utter the mighty acts of the Lord who can shew forth all his praise i. e. it is impossible for any man in the world to do this great duty aright and as he should Blessed are they that keep judgment that do righteousness at all times As if he had said This indeed is a vast duty but yet he makes the best essay towards it that sets himself constantly to serve God and keep his Commandments Now this no man can do neither perfectly but only by the merits and in the strength of Christ he making it the desire of his soul to serve the Lord it is accepted though endeavours fall short and therefore is pronounced blessed James 1.25 For to be a doer of the work by Evangelical obedience makes him blessed in his deed labour then to bless the Lord not only in words but in deed and you shall be blessed VII If we would offer thanks to the Lord acceptably Let us do it in the name of the Lord Jesus Thus are we directed by the Spirit of God Ephes 5.20 Per eundem est decursus beneficiorum recursus Rev. 8.3 4. Heb. 13.15 1. Because all mercy comes to us by him 2. Because nothing is accepted but in him 3. Because it is one part of his Priestly Office to receive the Prayers and Praises of the Saints in his golden Censer upon the golden Altar with much incense By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Alluding to that of the Prophet Hos 14.2 who calls it The calves of our lips that through Christs propitiatory Sacrifice our Eucharistical Sacrifices are accepted and that we must offer these under the Gospel continually jugiter Juge sacrificium Alluding to the dayly Sacrifice now this must needs sanctifie our service because the Altar sanctifies the Gift and therefore mention is made of a golden Altar in this case Is it the Will of God in Christ Jesus that in every thing we give thanks Use Then this serves to condemn the horrid ingratitude of Christians 1. Those that in nothing will give thanks at no time for no mercy these are swine that devour all that drops from the Tree of Gods bounty and never look up whence it cometh These are worse than the Oxe and Ass that know their Owners and Masters cribs Isa 1. Per rarò grati homines reperiuntur Cicero These are meer Heathens who though they profess they know God yet do not glorifie him as God nor are thankeful These are like Buckets that run greedily down into the Well when they are empty with open mouth but when they be ful they turn their hinder part upon the Well that filled them Thus do unthankful men call greedily for mercies and when God hath filled them they turn the back and not the face 2. Another kind of unthankful men is that sort who having received mercies from God arrogate the honour of them to themselves Let Papists and Pelagians old and new who attribute more to free will than to grace which the one makes the root of merits the other gives the casting of the scale in mans conversion to it let these see how by such Principles they can acquit themselves from the crime of Sacrilegious ingratitude for they rob God of his glory and then let them hear not me but Saint Austine thundring against them O Lord Soliloq cap. 15. Qui de bono suo ô Domine gloriam sibi quaerit non tibi hic sur est latro similis diabolo c. Hab. 1.15 16. Dan. 4.30 he that assumes the glory of any good he hath to himself and ascribes it not to thee that man is a thief and a robber and like the devil who
robbeth thee of thy Glory Thus also they who attribute their Riches Children Honours Victories Health Safety Knowledge c. to their Wits Labours Merits these are ingrateful robbers of God Thus they burnt Incense to their Drag and Yarn Thus Nebuchadnezzar gloried in the great Babel of his own building Thus the Assyrian also ranted and vaunted himself Isa 10 13 14 15. as if by his own great Wisdom and Valour he had conquered the Nations But mark the end of these men How the Lord took it and how he dealt with them for it He turned Nebuchadnezzar out to grass among the beasts He kindled a fire in the Assyrians Forrest and burnt it He struck Herod that he was eaten up with worms because he gave himself Act. 12.23 and not God the glory 3. Another sort of unthankful ones there is that seem to be very thankful but it is only complementally and with the lip These are like Apes that eat up the Kernel and leave God the shells they care not to go to the cost of a heart or a life-thankfulness they are cursed hypocrites they put him off with the blind and the lame in Sacrifice Mal. 1.14 and never once give him the Male of their Flock God will pay them in their own coyn they are thankful in jest and God will damn them in earnest Lact Instit c. 3. Non constare homini ratio pietatis potest c That man saith Lactantius cannot be a godly man that is unthankeful to his God * Materialiter per connotationem adhaerentiam And Aquinas saith That unthankefulness hath in it the root and matter of all sin For it denies or dissembles the goodness of God by which we live move and have our being yea and all our blessings the thankful acknowledgement whereof is our indispensable homage unto God Unthankfulness was a huge ingredient into Adams sin To sin against his Maker as soon as he was made Yea by whom he was so fearfully and wonderfully made little lower than the Angels Psal 139. Unthankfulness was the sin of Noah and Lot after their deliverances the one from water Gen. 9. Gen. 19. Deut. 32. Ezek. 16. per totum the other from fire The sin of Israel that forgat their Rock their husband that found them in the waste howling wilderness and when they lay in their bloud no eye pitying them cast out to the loathing of their persons The sin of David 2 Sam. 12.7 8 9. The sin of Solomon 1 Kin. 11.9 The sin of Hezekiah 2 Chron. 31. Peremptoria res est ingratitudo hostis gratiae inimica salutis Bern. Serm 1. de 7 miser Ingratitudo est venius urens exsiccans fontem gratiae fluenta misericordiae Idem The great sin of the Gospel is unthankfulness by sinning against the light love free grace and rich patience of God in it this is to turn his grace into watonness to prefer darkness before light to neglect so great salvation not to come under Christs wing when he calls to us to despise his goodness and long-suffering leading to repentance not to come to him that we may have life to resist his Spirit and trample on his blood The sin of the greatest sinners in the Book of God is unthankfulness The sin of the Angels that kept not their first station The sin of Cain in his offering The sin of the Sodomites Quousque se diffundit gratia tò patet ingratitudo The sin of the Old World The sin of Saul The sin of Jeroboam the son of Nâ—bat The sin of Nabal The sin of Hanun The sin of Judas The sin of Julian And of Antichrist all is unthankfulness Exhort I shall conclude with a solemn exhortation to all that hear this word and profess the Lord Jesus and to be ruled by the Will of God in Christ Jesus revealed that they study and practice this great this comprehensive duty of thankefulness Consider that no People in the world have such cause of thankfulness as Christians Cresentibus donis crescunt donorum rationes Deut. 32.6 They have received more mercy than any therefore there is the more of them required therefore the Lord takes their unkinâ—ness the more unkindly Sins against mâ—rcy will turn mercy into cruelty and patience into fury To be unthankful to a bountiful God is for a froward child to beat his mothers breasts that gave him suck and to kick his Fathers bowels The Lord that he might upbraid his Peoples ingratitude compares them to a Bullock that was fatted in good pasture and then kicked Deut. 32.15 to Ver. 25. And what this cost you may read there When the Lord would preserve in his People the memorial of his mercies see how he orders them Deut. 26.1 to 10. Every man was to come with a basket of fruits and the Priest was to take it and set it down before the Lord and he that brought it was to make a solemn confession of his own poverty and wretchedness of Gods goodness and faithfulness to him and of his engagements to the Lord for the same Hereby the Lord let them know that they had all from him and held all at mercy and this was their homage that they paid him Oh what shall we then render to the Lord for all his benefits Who were Syrians ready to perish who with our staffe past this Jordan and now are two bands who have not only nether springs but upper also the Lord having opened a fountain and a treasure for us Think of this all you Male-contents and murmurers read over your mercies preserve a Catalogue of them compare them with what otheâ—s enjoy It is not with you as with Heathens you have the Gospel if it totters as if it were in a moving posture from you thank your unthankfulness for it You have had it with peace and plenty and if that hath glutted you and the Lord is now curing your surfet by a sparer diet thank your wantonness for it Yet consider Turks and Tartars are not in your bowels burning your houses ravishing wives and daughters killing old sick and infants carrying away the rest Captives drinking healths in your dead Nobles skulls digged out of their graves yet all this is done among the poor Protestants in Transilvania Sword Famine and Pestilence making havock in that flourishing Country not to speak of other places what is felt or feared is not this ground of thanks Consider yet again what we have had long and still have though the Land is ful of sin from one end to the other What we have deserved and yet do even to be stripped naked of all life and liberty peace and plenty to have our doors shut up our lights put out our Teachers all driven into corners the good Land to spue us our and the abomination that maketh desolate to enter in among us our Land to keep her Sabbaths because we prophaned the Lords Sabbaths the voice of
is a sluce-gate to the current of Gods grace and favour Jupiter rained a shower of gold into Danaes lap but God will never rain a shower of grace joy and comfort into a sluggards heart If you loose the blessed sight of God here in ordinances you shall lose the beatifical sight of God hereafter in glory 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then have we the kernel of a duty every thing else is but a shâ—ll when our employment is on Earâ—h and our enjoyment in Heaven when we have so sought Gods Face that our face comes away shining and we have so poured out our hearts to God that God hath powred out his heart to us that we return home like Bees loaded with honey filled with the comforts of the Holy Ghost VII Consider the infinite and wonderful glory greatnesse majesty of him you appear before and approach unto in your duties A God you are not able to conceive nor I to expresse See how the Scripture shadows him out unto us and indeed it is but a shadow in comparison of his substance Isa 40.12 Who hath measured the waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance vers 15. behold the nations are as a drop of the bucket and are counted as the small dust of the ballance behold he taketh up the Isles as a very little thing vers 16. and Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt offering vers 17. all things before him are as nothing and they are counted to him less than nothing and vanity Quae participatione nobis veneranda sunt in comparatione ejus memoranda non sunt Greg. Mor. l. 18. c. 27. Ex pede Herculem By this glorious description we may guesse and that is all at enough in God to scare us from coming to God in a dull and drowsie manner the Heathens who worship'd the Sun for their god durst not offer up any thing but a flying horse to him in sacrifice our God is more glorious swift seeing than ten thousand Suns therefore we should no◠〈◊〉 to offer up any thing but a winged Cherubim or swift flying 〈◊〉 to him in service VIII Consider how industrious and indefatigable an adversary you have that lies alwaies in ambush to wrong you yea to ruine you Sathan is the unwearied Peripatetick who walks up and down for prey and spoil Job 1.7 now the dull soul is his prey a slug ship is a purchase for the Pyrat and a sluggish soul for the Devil it is holy and wholsome advice given by Peter 1.5 8. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour Mr. Hugh Latimer 's Sermon preached in the shrouds at Pauls Church in London 18. Jan. an 1548. of the Plough pag. 21. Prius conditionem complexionem uniuscujusque perspicit tum tentationis laqueos apponit Greg. Mor. lib. 9. the Devil saies pious and plain Latymer is the most diligent Bishop in England he is ever at his plough no Lording nor loytering may hinder him his office is to hinder Religion to maintain Superstition to set up Idolatry to teach all kind of Popery where his plough goes there away with Books and up with Candles away with Bibles and up with Beads away with the Light of the Gospel and up with the Light of Candles yea at noon-days How should this quicken us to be active for God and our soul that have an enemy so active alwaies against God and our soul You need not quicken a Mariner to Make out all the cloath he can that knows a Pyrat hath him in chase at stern timor addidit alas fear will spread the sails which are the wings of the ship the Devil the great Pyrat of souls to make prize and pillage of us and our graces hath us in daily pursute how careful should we be to fill the sails of our souls with the strong gales of the Spirit that he may neither overtake us nor take us IX Consider when you slothfully perform duties you do but mock God to act in the Service of God slothfully is interpretativè to act scornfully Wine is a mocker Pro. 20.1 i. e. Wine immoderately taken makes men dull dronish sluggish sleepy actions in a serious business are mocking actions drowzie service to God is but a mockery of God Gal. 6.7 God is not mocked i. e. God will not bear mockery X. Consider how active Christ was in doing us service he did omnem movere lapidem He was so enlarged about the thoughts of doing the work that he was straitned untill he was about it Luk. 12.50 I have a baptism to be baptized with and how am I straitned untill it be accomplished i. e. I have a death of the Cross to suffer for Mans Redemption and I am pressed with an Antiperistasis untill I have finished it Or else as Grotius renders it I am with child of my Passion and how do I long for my delivery I am in pain untill I am in pain much like some women who breed their children with more pain than they do bring them forth When that day of his travel came it was the day of his triumph Plutarch Col. 2.15 Triumphing over them in it The Atheniâ—â—â—â—â—â—ru being informed by the Oracle That the People whose King should be slain in the Battel should be Conquerours disrobed himself went into the Enemies Quarters in the habit of a poor man with a burden on his back that he might steal a death to make his People Conquerours Christ disrobed himself of the Garments of Glory assumed the form of a servant endured contradictions of sinners held his peace when falsely charged that he might steal a death for his People that so they might be more than Conquerours Heb. 12.2 Looking unto Jesus the Author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Shall Christ give you such a Copy of activity and will you blot and blur it with sloth and sluggishness Oh look on your Copy and fairly write after it 10. Beg the quickning Spirit this is instar omnium none like it as David said of Goliaths sword Sloth is the Kings Evil of the soul and none but the King of Heaven can cure it by his hand which is his Spirit Psal 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart Idlenesse is the souls prison sloth is her shackle the Spirit of God only can knock off her fetters and give Goal-delivery to her Rom. 8.26 The Spirit helpeth our infirmities of ignorance dulnesse deadnesse
inward enlargements that he comes off from his knees with a vicimus vicimus When he shall go to Worms to own the truth of Christ though all the tiles upon the houses were devils Of these Prayers and Practices and such like we may say as Protogenes of a curious Line none but Apelles could draw this none but the Spirit of God could enlarge and enable to do this 3. When we feel and find our hearts after duty silled and fraighted with spiritual joyes and heavenly comforts when our soul is like a Merchants ship returned from the Indies loaden as deep as it can swim with all variety of Spices and precious Commodities When we have such inward ravishings that our heart is a little Heaven fill'd up to the brim with joy as our Saviour prayed for us Joh. 15.11 Enjoying that joy unspeakable and full of glory 1 Pet. 1.8 Heaven antidated or Heaven before-hand when we have that joy which is the earnest of Gods love 1 Cor. 2.9 10. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared in this life for them that love him but God hath revealed them to us by his Spirit This joy is not only the fulfilling of Christs Prayer but also the fruit of the Spirit Gal. 5.22 When the King had brought his Spouse into his Bride-chamber after her prayer he ravishes her heart with joy Cant. 1.4 When David had been at Prayer Lord lift thou up the light of thy Countenance upon me Then comes that rapture Thou hast put gladness in my heart more than in the time that their Corn and Wine and Oyl encreased Psal 4.6 7. When we have greater joy after duty than Worldlings have after Harvest which is their greatest joy gaudium messis is messis gaudiu The joy of their harvest is all the harvest of their joy which this Worlds Earth-worms are likely to enjoy Luk. 16.25 Son remember that thou in thy life-time receivedst thy good things saies Abraham to Dives 4. When our activity in duty is constant like the motion of the fire in its Orb which Philosophers tell us is perpetual My soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 The Spirit dwels in us as his Temple 1 Cor. 6.19 The body is the Temple the Soul the Late the Affections the Strings the Holy Ghost the Musician who in all our duties makes melody in our hearts Eph. 5.19 Where the Ship is alway sayling the Wind is alway blowing and we are sure that sayling comes from the Wind if the Wind lies still the Ship lies still is becalmed 1 Cor. 3.17 Where the Spirit of the Lord is there is liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom and liberty are opposed to three things 1. Necessity 2. Co-action 3. Restraint Now the Spirit of God sets our heels ut aiunt our hearts at liberty not only from necessity co-action but also restraint Setting at liberty is freeing us from imprisonment and giving freedom to go whither we will The Spirit admits us to that liberty which is 1. The purchase of Christ Gal. 5.1 2. The Priviledge of our filiation Rom. 8.21 Per nomen libertatis non tantum intelligo a peccati carnis servitute manumissionem Sed etiam fiduciam quam concipimus ex adoptionis nostrae testimonio convenit cum Rom. 8.15 Calv. in 2 Cor. 3.7 The glorious liberty of the Sons of God The Spirit makes us act as it self Nescit tarda molimina spiritus sancti gratia Ambr. 2 Cor. 3.6 The Spirit quickneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes lively Rom. 8.2 As the Spirit of life frees us from the law of sin and death so from the Law of sloth and deadness Object But some poor soul cries out Woe is me I am undone I find none of this Spirit in me I am none of those fixed Stars about the Aequinoctial that move many Millions in an hour but a slow-paced Planet that finishes not his course in many years whose motion is so dull that not discernable Sure I am cast out of the firmament of Gods favour and shall be a wandring Star to whom is reserved the blackness of darkness for ever Jude v. 13. Answ It is the misery of Ministers that they cannot speak of the experimental sublimities of some but others are presently desponding and despairing I would not for a world quench the smoaking flax or break the bruised reed Mat. 12.20 Yea I would with all my soul put the lambs in my bosome which cannot go or but slowly and gently lead them that are with young Isa 40.11 I speak this to them that are upon the staves of Jacobs Ladder in their ascending to heaven to be a loadstone to draw them up not a milstone to drag them down But to answer more appositely 1. I intend it in opposition to them who live in a course of sin yet now and then in a duty do feel a flâ—sh of joy and thereupon presume of their good estate and not to those who with Zachary and Elizabeth walk in all the Commandments and Ordinances of God blameless Luk. 1.7 and yet do not obtain this constant favour 2. I lay it down a positâ—ve sign and inclusivè that those and all those that have constant activities though differing for the altitudes and degrees may be certain of the Spirit as those that have Trade winds from Port to Port may be sure they sail by the wind or as those thâ—t have the Organ medium and object rightly disposed may be sure they see Bellarmine tells a story of an old man that alwaies arose from duty with these words Claudimini oculi mei claudiminiâ— nihil enim pulchrius jamâ— videbitis Be you shut O my eyes be shut for I shall never behold any fairer Object than Gods face which I have now beheld But not a negative sign exclusivè as if those that repent of sin meditate on the Promises poure out Prayers walk with God wait on Ordinâ—nces who have it not were cast-awaies I am confident many that lye wind-bound in the harbour shall in due time get to the Haven 3. There are four things belong to a Christian 1. A habit 2. An Act. 3. Degrees of that Act. 4. Sense of all these He may have the three first and yet want the sense of them A ship may sail and yet the Mariner not sensible of it 4. There is no Rule but hath some Exception no Experience in one Believers heart but a contrary Experience may be found in anothers Various are the workings of Gods Spirit in the heart he blows when where how he pleases Joh. 3.8 He is called seven spirits Rev. 1.4 because of his various influences He doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow in a duty if the ship be ready but to shew he is agens liberrimum he will sometime suspend his Act and leave the common Road. To conclude this take this counsel Stay
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
Christ to be his surety Character 9 9. He who makes Religion his businesse will be religious whatever it cost him He is a resolved man Psal 116.109 I have sworn I will keep thy righteous judgments There are some who will be rich 1 Tim. 6.9 and there are some who will be godly 2 Tim. 3.12 He that makes Religion his businesse will not as Luther saith be put off with other things he can want health riches friends but he cannot want Christ or grace he will be godly let the times be what they will they shall not take him off the work of Religion he will follow Christ upon the water the flouds of persecution cannot drown his zeal he doth not say There is a Lyon in the way he will wrastle with difficulties march in the face of death The Christians of the Primitive Church cryed out to the Persecutor Vre tunde divelle Idola tua non adorabimus Tertul. Hew us in pieces burn us we will never worship your Idols these were in good earnest for Heaven There is a great deal of difference between them who go to sea for pleasure and those mariners who are to go a voyage to the East Indies The first upon the least storm retreat back to shore but they who are imbarqued for a voyage hold on their course though the sea be rough and stormy and will venture their lives in hope of the golden harvest at the Indies Hypocrites seem religious when things are serene and calm but they will not sayl in a storm Those only who make Religion their businesse will hold out their voyage to Heaven in the midst of tempests and death-threatning dangers Character 10 10. He that makes Religion his businesse lives every day as his last day he prayes in the morning as if he were to die at night he lives as if he were presently to be called to Gods barr he walks soberly Tit. 2.14 righteously godly he girds his loyns trims his lamp sets his house in order that when death comes for him with an Habeas Corpus he may have nothing to doe but to die Behold here the man who makes Religion his businesse Vse 3. Let me perswade all you whose consciences may smite you Vse 3 for former neglects now set upon the work Exhortation make Religion your businesse contend tanquam pro aris focis bestir your selves in this as in a matter of life and death Quest. Quest But how must we do to make Religion our businesse Answer Answ That you may be serious in this work Rules for making Religion our business I shall lay down severall Rules for your help and direction herein 1. If you would make Religion your businesse possesse your Rule 1 selves with this maxim That Religion is the end of your Creation God never sent men into the world only to eat and drink and put on fine cloathes but the end of their creation is to honour him 1 Pet. 4.11 That God in all things may be glorified Should the body only be tended and looked after this were to trim the scabbard instead of the blade it were to invert and frustrate the very end of our being 2. If you would make Religion your businesse get a change of heart Rule 2 wrought breathe after a principle of holinesse he cannot make Religion his businesse who hath no Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can the body move without a principle of life Christian get thy heart spiritualized by grace an earthly heart will no more trade in Heaven than a mill-stone will ascend or a Serpent fly in the ayre the heart must be divinely touched with the Spirit as the needle with the loadstone ere it can cleave to God and follow him fully Numb 14.24 never expect the practise to be holy till first there be an holy principle 3. If you would make Religion your businesse set your selves alwayes Rule 3 under the eye of God The Masters eye makes the servant work Gods eye will quicken our devotion Psal 16.8 Interest animis nostris cogitationibus mediis intervenit Seneca I have set the Lord alwayes before me If we leave off work or loyter in our work God sees he hath a casement opens into our breasts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it this eye of God that never sleeps would make us active in the sphaere of duty if indeed Gods eye were at any time off us we might slacken our pace in Religion but he is ever looking on Psal 139.9 if we take the wings of the morning we cannot fly from his presence and he who is now the spectatour will be the Judge O how would this consideration of Gods omniciency keep us from being truants in Religion how would it infuse a spirit of activity and gallantry into us making us put forward with all our might in the race to Heaven 4. If you would make Religion your businesse think often of Rule 4 the shortnesse of time Cito pede praterit aetas Ovid. Phocylides this life is but a vapour Jam. 4.9 a shadow 1 Chron. 29.15 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing Psal 39.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are wheeling apace out of the world and there 's no work to be done for our souls in the grave Eccles 9.2 Whatsoever thy hand findeth to do do it with thy might for there is no work nor device in the grave whether thou goest Now is the time of life now is the day of grace you know not how soon these two Suns may set The shorter our life the swifter should be our pace Rule 5 5. If you would make Religion your businesse get an understanding heart weigh things seriously in the ballance of reason and judgment Think of the infinite importance of this businesse our eternall misery or happinesse depends upon it other things are but for convenience this is of necessity if this work be not done we are undone if we do not the work which believers are doing we must do the work which Devils are doing and if God give us a serious heart to lay out our selves in the businesse of Religion our income will be greater than our expence Religion is a good Trade if it be well followed it will quit the cost 't is working in silver 1 Pet. 1.9 Receiving the end of your faith the salvation of your souls God will shortly take us from the working-house to the Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and will set upon our head a fresh Garland made of the flowers of Paradise Rule 6 6. If you would make Religion your businesse implore the help of Gods Spirit All we can do is but lost labour unlesse the Spirit excite and accelerate Beg a gale from Heaven Cant. 4. ult Awake O North-wind Cant. 6.12 and come thou South blow upon my Garden c. If the Spirit joyn with our Chariot then we move to Heaven swiftly as
quod illi gratum acceptum fore constat Bucan loc com 45. Holy and Religious promise advisedly and freely made unto God either to do or to omit somewhat which appeareth to be gratefull and well pleasing unto him So Bucanus I forbear Aquinas his definition of a Vow If these I have given satisfie not then view it in the words of Peter Martyr a man of repute and well known to our own nation in the dayes of Edward the 6th of ever blessed memory a Est sanctá promissio quâ nos obstringimus Deo aliquid oblaturos esse Pet. Mart. loc com de votis It is a Holy Promise whereby we bind our selves to offer somewhat unto God There is one more who defines it and he is a man whose judgment Learning and Holinesse hath persumed his Name it is Learned Perkins in his Cases of Conscience A Vow saith he is a Promise made unto God of Things Lawfull and Possible Of these five descriptions of a Vow you may indifferently choose which you will for when you have chosen either of them and looked upon it you will find it lay's an obligation upon the person vowing and bind's him strictly and unalterably to perform his vows for it is 1. a promise b Deut. 23.23 it is not a Purpose not a single resolution much lesse is it the Deliberation of the mind concerning a matter not yet determined but determinable on either part A Vow is a Promise which had it's beginning in a serious due and thorough Deliberation which from Deliberation passed into a Rationall strong and fixed purpose of doing what had been so deliberated and weighed Nay further yet a Vow passeth into a formall and expresse Promise and so makes the votary a debter This part of a Vow Solomon hath long since prepared to our hands Eccles 5. v. 6. Suffer not thy mouth to cause thy flesh to sinne neither say thou before the Angel that it was an errour Note what Solomon forbid's viz. c Ne committas temerè vovendo Mercer in loc Offend not by rash vowing Nor seek excuse by saying d Neque dixeris te per errorem imprudentiam vovisse nec advertisse quid faceres dum voveres Mercer in loc it was an errour i. e. through mistake and imprudence thou hast vowed not observing what thou diddest when thou vowedst It must be a deliberate and advised act of a man if he will duely vow to God 2. It is said to be voluntary the thing speak's it self a Vow must be free it is injurious to extort a Promise from a man free choice should be the spring of every promise much more of every Vow The old Law empowred some persons to disanull the vow of an other but no Law or reason can empowre any one to enforce a Vow upon another each one may forbear to vow Deut. 23. v. 22. 3. As it must be voluntary and deliberate so it must be to God alone we read still if thou wilt vow thou shalt vow to the Lord Not to Angels with such as worship them not to Saints with superstitious Papists not to any man man may promise solemnly unto man but he may not vow man may be the witnesse of thy vow but man may not be the object For the dependance of man upon man is not great enough to warrant the one in vowing or the other in expecting such a vow bâ—side that we must not vow to one we must not pray to nor can we expect help from man in cases that are just ground for and which do require a vow from us Which cases 4. I say are extraordinary and more than usuall either from received mercy or hoped and expected mercy It is impossible he should well compose his vowes or duely pay them who makes ordinary and daily cases ground of his vowes we cannot but forget many an ordinary mercy receivâ—d but we may not must not forget any vow made We must pray for every mercy we want but we may not bind our selves in the bonds of a vow for every mercy we pray for this would inevitably cast us upon the sin of falsehood and unfaithfullnesse in our vowes But I proceed to the second thing to be enquired into that is Whether it be lawfull in any case for us now under the New Testament to make a Vow That it was lawfull for the Jew none have doubted but some doubt is made whether a Christian may voluntarily bind Generall 2 himself to God by making a Vow The solution of this doubt is necessary to our clearer determination of this case for if vowes were now unlawfull to us they could neither be well composed nor could they advantage Religion and if it may appear they may lawfully be made then we may go on in the consideration of the remaining particulars To this sâ—cond then very briefly we answer That a Christian may lawfully make a promise or Vow unto God binding himself more than ordinarily unto God for and in expectation of mercy in some or other more than ordinary case or exigency For a great mercy received already a Christian may vow thankfullnesse for a mercy not received but expected he may vow upon the receipt to tender to the Lord more than usuall duty Such vows at this day may be used by us Ejusmodi vota hodie quoque nobis in usu esse possunt quoties nos Dominus vel à clade aliquâ vel à morbo difficili vel ab alio quovis discrimine eripuit Calvin Instit l. 4. c. 13. so often as the Lord hath delivered us from any destruction or dangerous disease or from any danger saith Calvin speaking of Vowes for mercy to be received And Mr Perkins in his Cases of conscience both affirms what we now do and answers the Objections made to the contrary But leave we men and come to Reason why it is lawfull for us to vow 1. What is not evil in it self nor evil by accident * 1. Vows well-ordered not sin in themselves nor by accident unlesse made evil by the undue ordering of it through our fault may lawfully be done by us I know this well considered proves it self yet I would confirm it with this observation What is not evil may lawfully be done by us now things are evil either per se or per accidens If Vows be either way evil it is by accident which accidental evil may be prevented and indeed is by due composing of Vowes and by diligent performing of them when composed So that if a Christian may order the making and performing his Vow so as to prevent the evil which attends a Vow ill-made than such a Christian may surely make a Vow very lawfully But I presume no one will doubt that he who makes Vowes seldome consultedly and sincerely may duely keep them and in so doing prevent any consequent evil 2. Some Vowes once lawfull on morall grounds Such lawfull still 2. Vowes may be
understand the difference between the little trifling bubble promises of the world and the great precious solid and massie promises of God and let faith tell thee that the threatnings of a raging Devil a storming Nebuchadnezzar or a furious multitude are but the noyse of a Pot-gun if compared with the thunder of Gods dreadfull Threatnings Remember what God saith to his afflicted Church Isa 51.12 Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man which shall be made as grass and forgettest the Lord thy Maker c In a word think thus with thy self man cannot do all that he seems able to do nor all that he resolves and boasts that he will do but God can do all that he hath said he will do and he will do for his suffering servants more than they can hope or think Let us heartily believe that God can easily recompence us for whatever we may lose for him but all the creatures in the world are not able to make amends for that which Apostacy from God will deprive us of Oh Sirs could we but heartily believe this what a sorry temptation would persecution be If this faith were strong persecution would be exceeding weak if faith could see men and devils able to do nothing and God able to do all things then persecution would be able to do nothing and such a faith would be able to do and to suffer all things And thus I have spoken to both the parts of this practical Case of Conscience and shall now close up all with a word of Exhortation That if it be such a real ground of trouble c. then let us make it our earnest prayer to God that our Land may still be a Goshen and a Valley of Vision and not an Egypt or the vale of the shadow of death that we may still enjoy the Ordinances of the Gospel and the company and society of good men that our lot may never fall among Ezekiels Scorpions or pricking briars and grieving thorns Ezek. 2.6 and 28.24 Let us heartily pray for that blessedness mentioned Psal 65.4 That the Lord may chuse us and cause us to approach unto him that we may dwell in his Courts and be satisfied with the goodness of his house How is Hypocrisie discoverable and cureable LUKE 12.1 First of all Beware of the leaven of the Pharisees which is hypocrisie WHen our Lord and Saviour had finisht his heavenly soul-searching Sermon in the Chapter foregoing he came so close in the application to the Scribes and Pharisees a proud hypocriticall people that they not able to indure their pride and hypocrisie should be so soundly convinced and openly detected combined and contrived by urging Luk. 11.53 54 and watching and catching words to accuse him and stop his mouth at least Joh. â—1 17. if not his breath These conâ—rivances and practises of theirs were not unknown to him that knew all things and what effect it wrought in Christ you find in this verse of the Text he preacheth the same things and in the same manner and sharpnesse of stile at the next opporâ—unity In the mean time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the greek in those or in which times that they were thus plotting and contriving Christ is boldly preaching the same Doctrine that they were persecuting was as bold for the truth as they were politick against it And in those very dayes and in the midst of these contrivements aganst his preaching the people as much loved the Doctrine that the Pharisees persecuted an innumerable multitude were gathered together to see and to hear him A myriade too many thousands to be easily numbred flocked and thronged so to him that they even trode one upon another and then he began to say to his Disciples they were nearest to him but so as the people heard it and he taught them and that was his intent as you may see ver 40 42. First of all Beware of for the adverb is not to be joyned to the verb taught but to the word beware i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all is not used distributively but eminently as much as to say chiefly especially beware c. so it is used by the Apostle first I thank my God for you all Rom. 1.8 that is chiefly that your faith is spoken of through the world Beware and avoid this leaven of hypocrisie wherewith the Pharisees doctrine and conversation is so leavened take heed beware especially chiefly of hypocrisie In the Text is represented a pretious Sermon in its preaching with the circustances of it Wherein is observable 1. The time it was in that juncture of time when they had councelled and determined but had not yet executed their councels 2. The Preacher Christ himself the great Prophet of the Church in the exercise of his Propheticall office 3. The auditors his Disciples and an innumerable multitude of people 4. His first Doctrine is Beware of the leaven of the Pharisees And this Doctrine is confirmed by Reason ver 2. and improved by inference ver 3. Many usefull lessons might be commended from the other particulars but my meditations are confined to the last the Doctrine the caution Beware of the leaven c. and only spend as much time in opening the Text and Doctrine as will let me in to give direction how to discern and how to be delivered from this dangerous leaven of hypocrisie which is according to your desires unto me for your instruction in this particular The words naturally yeeld you this Doctrine Doctr. Matth. 23. Hypocrisie is a dangerous leaven which Ministers and people are chiefly and especially to beware of and acquit themselves from Hence you have a Chapter of woes against it Esa 1.11 12. Esa 66.3 And it is represented as that which renders odious to the Lord and defiles his choisest Ordinances and our best duties if it cleave to them And puts God to sad complaints and exprobations of such a people Hos 6.4 What shall I do unto thee O Judah what shall I do unto thee O Ephraim for your righteousnesse is as a morning cloud all shew no truth no showers And hath been the ruin of many forward and glorious professors as Baalam Jehu Saul and many other persons of great parts and many great performances and one would conceive of great hopes too but they and their works and their hopes all are perished Job 8.13 the hypocrites hope shall perish The explication of this Doctrine would lye in the speaking to these particulars 1. What hypocrisie is 2. How it is resembled by leaven 3. Why called the leaven of the Pharisees 4. Wherein is it so dangerous 1. What hypocrisie is Much of the nature of a thing is many times discovered in its name the name is a brief description The word hypocrite properly signifies an actor or stageplâ—yer a personater of other men in their speech habit and action The Hebrew
that of the English Proverb be true it is here As good never a whit as never the better Indeed there is so much work on our hands such commands such promises to believe such corruptions to subdue such temptations to resist the careless of carnal failing in any of which will charge us with hypocrisie So many such subtle and powerfull adversaries to coâ—flict withall such a world such a flesh such principalities and powers and spiritual wickednesses in high places such deceitfull hearts deceitfull above all things to search and sift and purge from this leaven that it is impossible to be free of it without mighty striving contending and giving much diligence 2. If you would take heed of hypocrisie take heed of security There are no greater flatterers and no greater deceivers of themselves and others than hypocrites they flatter themselves in their own eyes Ps 36.2 all flattery is dangerous but self flattery of all other most dangerous and of all others in the business of salvation most pernicious It is the advice of the Devil and thy own hypocrisie to favour thy self flatter thy self hope well c. The advice of God is Lam. 3.40 Phil. 2.12 Ps 130.23 Search and try your wayes examine your selves 2 Cor. 13.5 Work out your salvation with fear and trembling Yea call upon God to search you It is a fear of carefulness and sollicitude a trembling of jealousie and suspicion as to our own hearts not of diffidence or despair as to God that we are directed to Had the foolish Virgins had but this care this fear they had had â—yl in their vessels as well as Lamps Had those glorious professours in Matth. 7.22 had but this jealousie and suspicion they might have escaped that dismal sentence Depart from me you workers of iniquity Perhaps your faith may be but a fancy Iob 8.13 your hopes but presumptuous a spiders web Hos 10.1 Hos 7.14 Zach. 7.5 Psal 72.6 perhaps your fruit may be but that of an empty vine to your self perhaps your prayers may be but howlings for corn and wine perhaps your fasting may not be to God Commune much with your own heart and let your spirit make diligent search keep you heart with all keeping be jealous of every thing your heart hath to do with your affairs friends comforts recreations thoughts sollitudes graces Prov. 28.14 Prov. 23.17 Prov. 1. Eccles 12. Iob 28. Oh blessed or happy is the man that thus feareth always he shall never do amiss this is to be in the fear of God all the day long and this fear of the Lord is the beginning of wisdome the end of wisdome and wisdome it self for this will make a man wise to escape the wiles of Sathan and the hypocrisie of his own heart and so make him wise to salvation 3. Keep God alwayes in your mindes if we have all from him Rom. 11. ult we should be all to him If we live and move in him our hearts and mindes should be alwayes on him This is the cause of all the wickedness and hypocrisie in the world men will not seek after God God is not in all their thoughts Psal 10.4 And this the ground of all the glorious performances of the Saints they saw him that was invisible as Micaiah saw the Lord in his Throne Heb. 11.26 27 and therefore feared not to deal plainly and sincerely with Ahab though on his Throne 1 King 22.19 When the Psalmist had convinced and reproved the wickedness and formal hypocrisie of ungodly presumptuous men he concludes Now consider this you that forget God c. Intimating this to be the reason of all ungodly hypocritical conversation a forgetting God Psal 50.22 The remedy must be contrary to the disease if we would be no hypocrites we must much remember think of and observe and eye God by faith Acquaint thy self with God and so good shall come to thee If men were acquained with God and did not forget him Iob 22.21 acquainted with his Omnisciency Psal 139.1 2. with his All-sufficiency Gen. 17.1 with the power of his anger Ps 90.11 Mic. 7.18 19. the infiniteness of his goodness Isa 55.7 8. they would conclude and live under the awe and power of such conclusions Oh then he is too great to be tempted and provoked too excellent to be sleighted and undervalued too good to be lost too wise to be deceived and this would suppress and supplant the leaven of the Pharisees hypocrisie 4. Be much and daily in the renewing faith and repentance If there be such danger of hypocrisie there is necessity of renewing faith and repentance for fear hypocrisie may be in them Rise and return as soon as thou art convinced of thy sin so did Paul so did Peter as soon as the Lord turned and looked upon him Gal. 1.16 Luke 22.61 If repentance were hastned after sin and thou wouldest take care and pains to break thy heart constantly for sin this would break it from sin A man should finde that it were an evil and a bitter thing to forsake the Lord Jer. 2.19 and that his fear was not in thee and a broken heart God would not despise because it is apparent that is no hypocritical heart And though former faith and repentance may be counterfeit and hypocritical Psal 51. yet ensuing and renewed faith may be sound and sincere and we have much ground to renew those acts whose soundness and validity we have much ground to suspect if all have been false or fained or partial formerly we have the more cause in a new act to give up and binde our souls sincerely to it and this will free you from hypocrisie 5. Put forth your greatest strength and care to mortifie those lusts and corruptions that are the fewel to hypocrisie pride vain-glory worldly-mindedness self-love These are the fewel of hypocrisie they beget it and they nourish it If the love of the world and worldly favour did not prevail much over men there would be no hypocrisie in the world and cherish and strengthen the graces which cannot consist with it but will be alwayes fighting against and opposing it as love to God humility self-denial heavenly-mindedness mortifying the flesh much commnion with God if these be in you and abound you shall not be barren nor unfruitfull but shall make your calling and election sure and so be out of the peril yea and much out of the fear of hypocrisie 6. Press the Lord much and urge him close with the promises of a new heart Eze. 36.25.26 Deut. 30.6 Ier. 32.40 of circumcising your hearts and causing you to love the Lord with all your heart of putting his fear into your heart If he urge and press you in his word with his precepts and your duty do you urge and press him as much in your prayers with his promises spread his own hand-writing and seals before him as Augustine relates his Mother did
you or you are speaking to him if you would have that heavenly heat to be lasting The good seed miscarried upon one sort of ground in the parable because it had no deâ—pnesse of earth Mat. 13.5 6. it quickly withered because it took no deep root If the Ordinances pierce no further than the surface of the soul if the work of them be but superficial if they do not penetrate into the depths of the heart the efficacy of them is not like to continue Therefore prepare your hearts before you draw near to God get them so disposed as they may be capable of lasting influences The Text directs us to this O Lord keep this for ever in the imagination c. and prepare their heart unto thee Then is the heart prepared to the Lord when it is made tender and sensible and open Bring tender hearts to the Ordinances get them broken up beforehand break up your fallow ground and sow not among thorns Jer. 4.3 Hos 10.12 A tender heart drinks in divine influences they insinuate themselves more easily into the intimate recesses of it That which can make no impression at all upon a Flint will sink deep into softned wax Come with sensible hearts apprehensive of your spiritual wants and necessities burdened with your lusts and corruptions pained with your inward distempers and soul-grievances I cannot commend to you any thing more effectual to make you capable of great and lasting advantages Such a quick sense of your spiritual condition will open your hearts and make them ready to receive so much from the Ordinances as will not be soon spent Open thy mouth wide and I will fill it Psal 81.10 Now it is desire that opens the heart and the stronger the desire is the wider is it opened then is the soul wide open when it pants and breaths after God when it hungers and thirsts after holinesse as appears by equivalent promises Psal 107.9 Mat. 5.6 Blessed are they who hunger and thirst after righteousnesse for they shall be filled That which we get by holy duties is soon spent because it is so little and we get so little because we desire no more We come to the Ordinances tanquam caniâ— ad Nilum too like the Aegyptian dog which laps a little as he runs by the side of Nilus but stays not to drink we take but a taste of them as in transitu too little and too cursorily whenas Christ invites us to eat and drink abundantly Cant. 5.1 Such cursory tasts may chear you a little but they will not furnish you with strength for continual service you must feed and feed hungrily and come with a strong appetite that you may be capacious of much a little will not serve you long 3. Mind the Ordinances after your use of them be much in meditation if you would have the efficacy of Ordinances to continue long Be often considering what you have heard what you have prayed for what you have received and are obliged to by the Sacraments Much of Heaven and holinesse is engraved on these Ordinances and the seal is as it were set upon the heart while you are under them but after-consideration lays more weight on it and impresseth it deeper and so makes the characters both more plain and more durable for the deeper they are the longer will it be ere they be defaced Most men lose their souls and the best men lose great advantages for their souls for want of consideration There is a quickning a healing a comforting a strengthning vertue in the Ordinances and this vertue may fall upon your souls while you are imployed in them but you cannot expect it will stay with you unlesse you fix it there and no better way to fix it than consideration This will rouze it up when it lyes dormant and unactive this will put spirits into it when it grows weak and languid this will both diffuse and fasten it yea it will heighten and improve it My heart was hot within me saith David Psal 39.3 while I was musing the fire burned The heart takes fire at the mind and it is musing or consideration that kindles it and keeps it in and blows it up those sparks which fall from heaven upon your hearts while you are hearing or praying c. they 'l die they will go out and come to nothing unlesse you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 unlesse you blow them up by meditation He sent forth his Word and healed them Psal 107.20 The Word hath a salve for every soul-distemper but that it may be effectual the plaister must be laid on and kept on too till the cure be wrought the Preacher may apply it and lay it upon the distempered part but it will not be kept on without meditation How sweet are thy words unto my taste saith David Psal 119.103 How came they to be still so sweet why they were his meditation day and night the delicious relish of them still continued because he kept them still upon his palate by ruminating and musing on them The Word of God in Scripture is as honey in the combe there 's that which is incomparably sweeter now by meditation you squeeze out this sweetnesse and it will be still dropping comfort and sweet refreshment upon your souls while you are pressing it by consideration 1 Joh. 2.14 I write unto you young men because ye are strong and the Word of God abideth in you If you would be strong and continue so the Word of God must abide in you now how can it abide in you if it have not leave to stay in that which is but the portal of the soul if it abide not in your mindes You lose all for want of consideration both the gracious and comforting influences of the Ordinances slide from you through this neglect And no wonder it is so great a dammage to you since it is so great a sin you cast the Word behind your backs and throw the Ordinances at your heels when you do not minde them after you have done with them and will the Lord encourage any with a durable blessing under such guilt will not this provoke him rather to curse your blessings and blast them in the bud Meditation is a known duty and commonly insisted on and therefore you may be tempted to sleight it whereas indeed upon this account you should the more regard it for since it is a known duty the neglect of it is a known sin now to say nothing how inconsistent it is either with grace or comfort to live in a known sin how can you expect the efficacy of Ordinances should be continued while you neglect the means which the Lord hath appointed and commended to you as most effectual for the continuance thereof The blessing of the Ordinances will not abide upon him who continues in sin especially when his sin is the neglect of that medium which should fixe the blessing upon him 4. Let the efficacy of the Ordinances be