the throne thou shalt be greater 3. We make Religion our businesse when our thoughts are most busied about Religion while others are thinking how they shall do to get a living our thoughts are how we shall do to be saved David did muse upon God Psal 139.3 While I was musing the fire burned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Thoughts are as passengers in the soul when we travell every day to the City of God and are contemplating glory and eternity this is to make Religion our businesse Theophilact calls holy contemplation the gate and portall by which we enter into Heaven a Christian by divine soliloquies and ejaculations is in Heaven before his time he is wrapd up into Paradise his thoughts are all packd up and gone 4. We make Religion our businesse when our main end and scope is to serve God he is said to make the world his businesse whose great design is to get the world St Pauls ultimate end was that Christ might be magnified and the Church edified Phil. 1.20 2 Cor. 12 19. our aimes must be good as well as our actions Many make use of Religion for sinister ends like the Eagle while she flies aloft her eye is upon her prey Hypocrites serve God propter aliud they love the Temple for the gold they court the Gospell not for its beauty Mat. 23.17 but for its Jewels these do not make Religion their businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys but a politick trick and artifice to get money but then we make Religion our businesse when the glory of God is mainly in our eye and the very purport and intent of our life is to live to him who hath died for us 2 Cor. 5.15 God is the center and all the lines of our actions must be drawn to this center 5. We make Religion our businesse when we do trade with God every day Phil. 3.20 Our conversation is in Heaven The greek word for conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commerce and traffique our merchandize is in Heaven a man may live in one place and drive his trade in another a Saint though he lives in the world Vt municipes coelorum nos gerimus yet he trades above the Moon he is a merchant for the Pearl of price This is to make Religion our businesse when we keep an holy intercourse with God there 's a trade driven between us and Heaven 1 Joh. 1.3 Our fellowship is with the Father and with his Sonne Jesus God comes down to us upon the wing of his Spirit and we go up to him upon the wing of prayer 6. We make Religion our businesse when we redeem time from secular things for the service of God a good Christian is the greatest monopolizer he doth hoard up all the time he can for Religon Psal 119.62 at midnight will I rise and praise thee Those are the best hours which are spent with God and David having tasted how sweet the Lord was would borrow some time from his sleep that he might take a turn in Heaven It well becomes Christians to take time from worldly occasions sinfull dressings idle visits that they may be the more intent upon the matters of Religion I have read of an holy man who being tempted by his former evil companions to sin he made this answer I am so busie in reading in a little book with three leaves that I have no leisure so much as to mind my other businesse and being asked afterward whether he had read over the book replyed this book with three leaves are of three severall colours red white and black which contain such deep misteries that I have resolved with my self to read therein all the daies of my life in the first leaf which is red I meditate on the pretious bloud of Christ which was shed for my sins in the white leaf I meditate on the pure and â—elitious joyes of Heaven in thâ— black leaf I contemplate the hideous and dreadfull torments of Hell prepared for the wicked to all eternity This is to make Religion our businesse when we are so taken up with it that we have scarce any leisure for other things Christian thou hast a God to serve and a soul to save and if thou hast any thing of Religion in thee thou wilt take heed of the thieves of time and wilt engrosse all opportunities for the best things How far are they from Christianity who justle out holy duties instead of borrowing time from the world for prayer they steal time from prayer that they may follow the world 7. We make Religion our businesse when we serve God with all our might our strength and spirits are drawn forth about Religion we seck sweat strive bestir our selves as in a matter of life and death and put forth not only diligence but violence 2 Sam. 6.14 David danced before the Lord with all his might This is to make Religion our businesse when we shake off sloath and put on zeal as a garment We must not only pray but pray fervently Jam. 5.16 we must not only repent but be zealous and repent Rev. 3.9 we must not only love but be sick of love Cant. 2.5 Horat. multa tulit sudavit alsit This is to be a Christian to purpose when we put forth all our vigour and fervour in Religion Matth. 12.11 and take the Kingdom of God as it were by storm 'T is not a faint velleity will bring us to Heaven there must not only be wishing but working and we must so work as being damned if we come short Vse 1 Vse 1. Information Information Branch 1 1. Branch Hence learn that there are but few good Christians oh how few make Religion their businesse is he an Artificer that never wrought in the trade is he a Christian that never wrought in the trade of godlinesse How few make Religion their businesse 1. Some make Religion a complement but not their businesse they court Religion by a profession and if need be Religion shall have their letters of commendation but they do not make Religion their business Many of Christs Disciples who said Lord evermore give us this bread yet soon after basely deserted Christ Ioh. 6.34 and would follow him no longer Joh. 6.66 From that time many of his Disciples went back and walked no more with him 2. Others make the world their business Phil. 3.19 Who mind earthly things The earth puts out the fire So the love of earthly things puts out the fire of heavenly affections It was a judgement upon Korah and Dathan Numb 16.22 the earth swallowed them up Thus it is with many the world swallows up their time thoughts discourse they are swallowed up alive in the earth There is a lawfull use of these things but the sin is in the excess The Bee may suck a little honey from the leaf but put it in a Barrell of honey and it is drown'd How many ingulph themselves in
should do it with our might Eccles 9.10 that is with our whole might God must have the heart the whole heart and the fervency of it Rom. 12.11 Be fervent in spirit serving the Lord lasiness and luke-warmness will not promote the work fervour and diligence may further it much see Prov. 2.3 4 5 6. and remember what the Lord Christ hath said Ask and ye shall have seek and ye shall find knok and it shall be opened unto you How may beloved Lusts be discovered and Mortified MAT. 5.29 30. And if thy right eye offend thee pluck it out and cast it from thee for is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into Hell MY Text is a part of Christs Sermon on the Mount I shall not hold you long in the Context or portall but onely passe through unto the words that I have read In the verse before our Saviour tells us that Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart This was spoken in opposition to the Scribes Pharisees and may be urged against many carnal Protestants that have but grosse conceits concerning the Law of God and in particular that the outward act of uncleannesse onely is the breach of the seventh Commandement Thou shalt not commot adultery Now our Saviour corrects this mistake That whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart not will do it but he hath done it already there is a speedy passage from the eye to the heart And because the eye and the hand are many times used as principal incitements to this sin our Saviour gives his Disciples and us this serious and holy advice in the words that I have read If thy right eye offend thee pluck it out and cast it from thee c. The words contain a double Exhortation together with a double Reason and enforcement 1. A double Exhortation if thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee 2. A double Reason and Enforcement For it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell and so again ver 30. In the handling of these words I shall first speak to them by way of Explication and then by way of Observation 1. For the Explication of them I would entreat you to take into your thoughts these particulars 1 We must enquire into the meaning of these two expressions the right eye and the right hand most Expositors by far carry it that these words are to be expounded improperly and figuratively and here I shall not acquaint you how Popists Writers abound in their own sense concerning these words there are sweet truths that kindly and freely without straining may be deduced from this Scripture like the Bee I would not tear the flower I light on There are two Interpretations given of this place that I shall take notice of 1. There are some that by right eye and right hand understand our neerest and dearest comforts which we have in this world which must be parted with for Christs sake yet not absolutely but upon this consideration if they offend If thy right eye offend thee pluck it out and cast it from thee if thy right hand offend thee cut it off and cast it from thee Now this is bona expositio a good Exposition as our Divines distinguish but not recta Expositio a right Exposition agreeable to the analogy of faith but not sutable to the scope and design of our Saviour in this place Therefore 2. There are others that by right eye and right hand understand beloved lusts as hard to be parted with as right hands or right eyes our Saviour mentions the right eye and the right hand because they are most prized as having more then ordinary of spirits and natural heat and so more fit for action I am sure this may be said concerning the right hand Indeed I conceive it an hard matter to prove that by divine appointment one hand should be more useful then the other but as God hath given us two eyes and two ears so two hands to use both indifferently and that if need required the one might supply the loss of the other if any methinks the left hand should be preferred because it is neerest the heart the fountain of life and activity but Christ takes them as he finds them as he doth in many other cases and as we have ordered the matter the right hand is more active and strong then the other and so more precious but to our purpose Some I say by the right eye and the right hand understand our beloved lusts it is the usage of the Spirit of God in the Scriptures in a figurative way to express corruption by the parts and members of our bodies so St. Paul Rom. 7.23 I see another law in my members Rom. 7.23 warring against the law of my mind and bringing me into captivity to the law of sin which is in my members and the same Apostle Col. 3.5 Col. 3.5 Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection c. as the members of the natural body need castigation 1 Cor. 9.27 1 Cor. 9.27 I keep under my body and bring it into subjection so the members of the sinful body need mortification and here in the Text sin is expressed by the right eye and the right hand 2. If thy right eye offend thee in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandalize thee hinder thee in a way of duty for you must note that obedience and holiness is often in Scripture represented unto us by a way to give you one place for all Psal 119.1 Psa 119.1 Blessed are the undefiled in the way who walk in the law of the Lord and men are said to be offended when something causes them to stumble or fall in this way Sâ—n is as it were a block or a stone at which men stumble and fall let him which thinketh he standeth take heed lest he fall 3. Pluck it out and cast it from thee cut it off and cast it from thee a Metaphor taken from Chirurgions whose manner it is when the whole body is endangered by any part to cut it off ne pars sincera trahatur but before I leave these expressions take notice of the Emphasis that is in them in these particulars 1. T is not said suffer thy right eye to be plucked out or thy right hand to be cut off but thou thy self pluck it
beleeve it Thâ—se things considered I dare boldly tell thee that thou canst not love in sincerity but together therewith thou wilt be under a holy rapture of Admiration and together with thy love thy Admiration will be alwaâ—es increasing Cant. 2.3 2. Sweet and refreshing delighting 'T is a delighting rejoycing love love saith Aquinas est complacentia amantis in amato is the rest and satisfaction of the soul in the Object loved the nature of love lies much in delight Thou canst not Christian love thy Lord but thou wilt finde thy heart even ravished with delight in him as being one in whom the fulness of the God head dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 or personally non per efficaciâ—m solum â—upassistentiam sed per Unionem Hypostaticum or not vertually or only in a way of external help and assistance and being also one that had such an Unction of the Spirit upon him Cap. 〈…〉 that hath fully fitted him for the delight of thy soul And hence it is that wee finde the Spouse in the Book of Canticles so often letting forth her heart in holy delight to her Beloved as is manifest by her many loving compellations and several other expressions Hee shall lye all night betwixt my breasts Cant. 1.13 too large and many to be mentioned here and therefore I refer you to the Book it self 3. Ingenious gratitude thankfulness 'T is a grateful and thankful love as that which is begotten in the soul by the sense of Christs unspeakable goodness and condescension and which is also ever after fed and maintained thereby Now the condescension of Christ lies in three things 1. In his voluntary undertaking the work of Reconciliation and Mediation with God for persons so unworthy Rom. 5.8 Heb. 2.16 Hee took not on him the nature of Angels but the seed of Abraham it was the cause of sinners which this great Lord undertook to plead 2 In his unwearied diligence and invincible patience in fulfilling the severe Law of Redemption which hee had submitted to Though the injury that was done him by man was so great and manifest and the terrour of the Lord against him also so severe and unspeakable yet hee opened not his mouth but was dumb even as a Lamb at the slaughter and as a Sheep under the hands of the Shearers Isa 53.7 Mat. 11.30 Rom. 10.8 9 10. Isa 1.16.17 18 3. In being willing to communicate the benefits purchased thereby to sinful and rebellious men upon such easie Terms bidding us do nothing else but turn to God by Repentance and Self-denial and beleeve in himself and then what ever our sins had been all the advantages merited by his death should be made over to us Now when all these are considered as by every soul that sincerely loves him more or less they are do they not sweetly affect with thankfulness as well as love Christian canst thou look upon such a Redeemer without some sense of an obligation laid upon thy soul thereby wilt thou think one single and separate affection enough for him or rather will not thy heart empty it self into the bosome of the Lord with love and thankfulness boâ—h at once and each of them contending which shall out-do the other 4. Supporting hope and confidence 'T is a hoping and confiding love 'T is not a languishing affection but that which brings life into the soul from the fulness of that Christ it feeds upon 1 Ioh. 4 17. Perfect love saith the Apostle casteth out fear There will not be so much as the shadow of fear upon the soul when this affection is ripened into perfect fruition And in the mean time as the degrees of it do increase so is the soul heightened in its hopes and tramples upon its former jealousies fears and discouragements And to this sense some interpret those words Rom. 8.38 39. Who shall separate us from the love of Christ c. As if they were the exultation of Faith upon the view of Loves Conquest and victorious Triumph over all its enemies Love gives confidence of access to Christ and unto God by him and this confidence lies in the soul as a cordial against all its faintings and despoâ—dencies not that there may not be a sinking of spirits and a swooning away for a time but love will restore the soul again and knowing Christ to be good Cant. 6 1â— 13. as well as all-sufficient for its condition it will recover life and spirits again and nor suffer it utterly to faint under its own sad apprehensions And this is the third Character Take now all these four qualifications of sincere love and try your selves by them 4. Character If our love be sincere it 's an affection which respecteth not a naked Christ but Christ as Mediatour Or it is a hearty desire of and complacency in Christ in all his offices as King and Priest and Prophet And of such moment is the right knowledge of this Character that Christian I must desire thee principally to study it and pass a judgement upon thy self thereby For what-ever fondness and sudden flashings of love thou mayest finde within thee they wil not so clearly tell thee what thou art as the knowledge of thy self by this mâ—rk Take it for a clear Truth That if thou lovest not Christ as thy Sovâ—raign Lord if thy heart be not knit to him as thy High Priest with God if â—hâ—◠〈…〉 â—ot affectionately entertained him as thy Master and Teacher In a word if thou art not consecrated unto God by Christ if thou art not a loyal subject and a willing Disciple love in sincerity doth not dwell in thee Thou art still an enemy and wilt so be judged 'T is not fondness of expression nor any outward complement that men put upon Christ which reacheth the New Testament notion of love to Christ but when as loyal subjects Ioh. 14.15.21 15.8 10.21.23 24. 1 Iohn 5.3 Luk. 19.27 Heb. 10.28 Ioh. 14.23 24. and willing disciples wee are alwaies doing the Things that are grateful and are obedient to him This is love And hence it is that in so many places our Lord puts us upon trying our love by our obedience by keeping his words and Commandments And speaks of Libertines Infidels the carnally wise Rebels and Apostates as enemies and haters of him what-ever their pretences are to the contrary And verily so essential is this to sincere love that unless you understand it you will be able to give but a lame account of most of the Scripture-Characters thereof as if I had time I could easily demonstrate because they do all presuppose it If thou wouldst know therefore whether this Grace be in thee in truth take thy heart Christian to Christ in every office and try it by such Interrogatories as may result from the consideration of them and this will tell thee thy case distinctly Begin first with Christ as High Priest for this did lay the foundation of the
matter Good Lord what sloth stupidity negligence hath possessed our hearts surely if thou didst beleeve that thou mightest bee in thy grave to morrow wouldest thou not make sure of heaven to day if the lease of thy house be almost expired and the Land-lord hath given thee warning to provide thee another Habitation for hee will not suffer thee to renew it any more dost thou not presently enquire of thy friends and of thy neighbours Sirs can you tell mee where I may have a convenient dwelling I have but a little time in the house where I am and I have had warning to go out by such a day art thou not careful to have an house ready to go to upon the very same day thou leavest the former Alas man dost thou not know the lease of thy life is almost out nay dost thou not know that thou art only a tenant at will and God may turn thee out at an hours at a moments warning and yet dost thou not make sure of an house not made with hands eternal in the Heavens hath not God given thee warning did thy head never ake was thy heart never sick surely if thou didst not forget thy own mortality thou wouldest be more careful painful diligent in thy business I see frequently men upon their sick-beds when they think they must dye begin to inquire after Heaven and how they may know their sins are pardoned and whether their souls shall be saved because the apprehension of the neerness of the grave doth rouze them and for all thou knowest thou though now in health mayest be as soon in thy grave as hee that lieth sick God can stop thy breath when hee pleaseth Art thou mortal look then after thy soul 4. Is not this too great a sleighting of the comforts of the Spirit of God of Christ and Happiness is there not so much excellency in all these and sweetness in discerning thy propriety to them as to provoke thee to diligence in making sure of them 5. Dost not thou know that others have looked long after it and dost thou think thou shalt come so easily to it others have prayed much and searched themselves often and yet have not been able to satisfie all their own doubts whether they have gone farther than ever any hypocrite went and dost thou think it will be so easily discerned whether thy heart be sincere with God many finde it a hard thing to distinguish betwixt the highest degrees of common grace in hypocrites and the lowest degrees of saving grace in a true beleever 6. Dost thou think that conscience will never be awakened to disquiet thee when thou canst not satisfie it about thy salvation will it alwaies be in this spiritual slumber dost thou think that sickness will never come and that death will never come and that trouble will never seize upon thee when thy conscience shall be so alarmed that thou wouldest give all thou art worth to know what shall become of thy soul oh then for an infallible evidence of Gods Love oh then that thou mightest know whether God will pardon thy sin and save thy soul oh dreadful case when thou comest to dye and conscience shall accuse thee for thy sloth when thou feelest thy spirit begin to fail and apprehendest thy self neer the grave and conscience rageth and is not at peace because thou dost not know whether thou shalt go to Heaven or Hell It is dreadful doleful sad to hear these complaints from a dying man oh woe is mee that I must take my farewell of all my friends and death is impatient of delay and yet I cannot say my sins are pardoned oh woe is mee though I lye a dying I cannot say my sins are pardoned within a little while my body must be carried from my bed to my grave but oh it breaks my heart that I cannot tell whether my soul my precious and yet too much neglected Soul shall be carried to Heaven by holy Angels or dragged down to Hell by cursed devils oh that God would grant mee a month or two a little longer that I may work out my salvation but thy conscience shall tell thee thou hadst time but thou didst mis-spend it thou hadst it but thou didst not improve it in getting this grand Question resolved Whether thou hadst made thy peace with God Consider now how dreadful it will be when conscience is awakened and thou in this case unresolved 7. If thou be a true Christian yet herein dost thou not act too much like the careless ungodly world they take no care to make sure of Heaven and wilt thou justifie their practice and harden them in it There are some carnal ones in the family a carnal husband or a carnal wife or ungodly children or graceless servants that minds not God nor care for their souls that look not after Heaven and wilt thou be guilty of incouraging them in their carelesness and hardening them in their forgetfulness of God by thine own remisseness but if thou wast serious in the use of means pressing following hard after God thy strictness might shame them out of their wickedness and might reflect upon themselves if such a one that lives so circumspectly and taketh such pains in duties and yet doubteth and fears and would fain be resolved what a careless wretch am I never to regard my own soul they are ignorant of God and his excellency of Christ and his beauty of Grace and its necessity and therefore desire them not nor care to make sure of them but God hath opened thine eyes to see all these Stir up thy self then to get a certainty of thine interest in them 8. Art thou not too much guilty of hypocrisie when thou goest to the table of the Lord and yet dost not give diligence to make thy calling and election sure nor to have the certain knowledge of the pardon of thy sin and of thy peace with God is not the Lords supper an ordinance for the helping the right receivers to assurance of the pardon of their sin in the blood of Christ is it not for that end a seal of the covenant of grace if thou sayest thou usest it for this end why then dost thou look after it no more when thou returnest from that Ordinance Having premised these things to awaken you and rouse you out of your sloth supposing that now you are resolved to take any course that can bee prescribed from the word of God That thou art one who weepest mournest complainest because thou dost not discern thy spiritual condition I shall lay down my advice to thee in these following directions 1. Direction 1. Get some Characteristical distinguishing signs of true saving grace by thy serious searching the word of God Directions to get assurance God hath told thee in his word who shall bee damned and who shall bee saved though not by name yet by the qualifications by which they are described In the Bible there are the statute laws of
meet together oh how sweet is their discourse of the joyes of Heaven and of the comforts of the Spirit and the delights of the life of a Christian These advantages amongst many others that I might have named hath the beleever that is assured of his spiritual-safe-condition that a beleever that yet knoweth it not doth not so fully enjoy I shall conclude all with that exhortation of the Apostle 2 Pet. 1.10 11. Wherefoâ—e the rather Brethren give diligence to make your calling and election sure for so an entrance shall bee ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ What difference is there between the Conflict in Natural AND Spiritual Persons Rom. 7.23 But I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members THe Apostle having shewed in the former Chapter that Justified Persons are not under the Law prosecutes and amplifies that choice Priviledge in this seventh Chapter which hath four parts 1. An Allegory Parts of the Chapter which shews there is no matching with Christ till we be divorced from the Law vers 1. 6. Moses may be a good friend but to fallen man he is ever an ill Husband a bloody Huband as he was to Zipporah Exod. 4.25 2. A complaint partly of the Law as an occasion of sins malignity vers 8 9.10 and partly of his own estate 1. Before Conversion as either secure or desperate vers 9 10 11. Secondly after Conversion as troublesome and vexatious vers 14. 24 3. An Apology 1. For the Law as spiritual holy just and good v. 12 14 16. Secondly For himself as under a force c. v. 15 17 20 22 25. The best Gospel apology against sin is under Christ a fore or after discent 2 Cor. 7.11 This grace will allow for a good clearing of our selves 4. A Gratulation v. 25. No man especially no Goldly man can under the Gospel want matter of thanks be his condition never so sad since the former is not altogether hopelesse and the later hath at present a part and Interest in Christ Coherence My Text falls under the second head The Apostles condition was bad before Conversion sad after Conversion truly militant and no release from this warfare Eccles 8.8 Christ indured the contradiction of sinners Heb. 12.3 Christians the contradiction both of sin and sinners and that continually May they not well complain as Psal 120.5 6 7. and Gen. 25.22 In the words note 1. An Act of Observation Godly men are great observers Division of the Text. especially of themselves vers 18. I know v. 21. I find and in the Text I see 2. The matter observed a Combate or Conflict In which note 1. The Combatants or Champions the Law of the mind and the Law of the members The form of a Being Naturalists call a Law Bac. de forma Calidi Aphor. 7. because forms like Laws and Laws like forms do ordinate and constitute Natural and Politick Bodies in their Being distinctions and operations Vatablus calls it aliam vim Laws as forms being principles of action Grotius distinguisheth of a fourfold Law 1. Lex Dei recorded in Scripture 2. Lex Mentis the Judgment between things honest and dishonest 3. Lex Membrorum the carnal or sensual Appetite 4. Lex Peccati the Custome of sinning to compleat which heads we must with the leave of that Learned Author add two other distinctions namely 1. The Law of Original Sin propagated by Generation which is strengthned by custome in evil and together with our sensual appetite depraved makes up the Law of sin Secondly The Law of sanctifying Grace infused in Regeneration which compleats the Law of the mind 2. The equality of this fight in a reciprocal opposition sin indwelling fighting against Grace indwelling and contra Arab. Castrametantem there being a pitch't Battel between Grace and Corruption in which some Graces and Corruptions bear the office of Commanders others of Common-Souldiers this is noted in the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare Hebr. 12.4 3. The disparity of the fight managed by way of rebellion on the part of Sin by way of Loyalty and Authority on the part of Grace whence Beza and Piscator render it rebellantem 4. The dubiousness of the fight both parties often fighting as it were aequo Marte sometimes one sometimes the other seeming to get the better as in the battel between Israel and Amaleck Exod. 17.11 5. The sad event too often on the better side which is led Captive in which term yet there is a mixture of comfort Sin when in Tryumph acting as a Tyrant not as a Lawful Soveraign The Law of the mind may be overborn by but never indents with the Law of the members as a person inslaved by force but not by contract or as Schoolboyes in a misrule may shut their Master for a while out of doors but at last he gets in and they pay dearly for that affront Withal note in the Text a mixture of civil and military terms to illustrate the spiritual conflict there being a Law-suit as well as a pitch't Battel between Grace and Corruption The Text is limited by the Apostle to the Regenerate The scope of the Text. yet may in a good and true sense be extended to the unregenerate also in whom there is a Law of the mind namely the Law of Reason though not of Regeneration Yea Porphyrius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uses the Apostles phrase calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taking therefore the Law of the mind and the Law of the members in a large sense may not every one take up this complaint of the Apostle Thence note In every man especially in the Regenerate Doctr. there is a Conflict between the Law of the Mind and the Law of the Members That it is so appears by a threefold Evidence The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By the testimony of Nature speaking in Heathen Thus Medea Video meliora proboque deteriora sequor So Simplicius ad Epictetum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The irrational appetite displaces reason c. and leads it Captive 2. By testimony of Scripture and that 1. As to the Godly Gal. 5.17 The flesh lusteth against the Spirit c. 2. As to the unregenerate Instance in Herod who was troubled by this conflict between Lust and Conscience Mark 6.26 Yea in the very Heathen Rom 2.14 15. who by not hearkning to Conscience opposing sin in them felt Conscience accusing them for sin 3. By every mans experience Who finds not every day within himself a contest of contrary motions and inclinations Are we not all in this poynt Rebeccah's big though not with Twins yet with an Esau and a Jacob two contrary Nations strugling each with other Gen. 25. v. 22 23. Oh that we had all her wisdom and success The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it s
mans end be to stop the mouth of natural conscience onely or onely to avoid danger and wrath to come These may be the works of a Saint but yet the ends of an hypocrite And omnis actio nisi modificata à fine suas quas avertere amittit laudes Balaam spake religiously multiplied Altars and Sacrifices but his end was not God but the wages of iniquity Jehu destroyed Ahabs house executed vengeance Gods judgements against that wicked Family resolutely and throughly destroyed Baal c. but his ends were carnal the establishment of the Kingdome to him and his Family Ahab and the Ninivites fasted in sackcloath but it was meerly to avoid the judgement threatned Hos 7.14 The Israelites cried and prayed but they did but howl for corn and wine The Jews in Captivity fasted but did you at all fast to me even to to me saith the Lord. It seems men may pray Zach. 7.5 and yet not cry to the Lord fast and yet not to the Lord. It is the end dignifies or debaseth the action rectifies or adulterates it Look to your ends if you would not be hypocrites If your end be less than God his glory and pleasing of him You are but empty Vines and bring forth fruit to your selves Simplicity in ones ends accompany sincerity in the actions Hos 10.1 2 Cor. 1.12 when not fleshly wisdome but the grace of God carries and governs the action then we may have rejoycing else all may be in hypocrisie Sign 5 5. If thou canst not bring thy heart to suffer for the Name of Christ when thou hast a good Cause and a good Call and amongst the good people of God though thou hear the word and receivest it with joy Mat. 13.21 for a time yet when perscoution ariseth because of the Word by and by thou art offended if there be no more deep rooting of it in thee Luk. 8.13 but in temptation thou fall away it is apparent thy heart is but stony ground and thou art leavened with hypocrisie If your faith cannot bear the trial if it be not furnace faith tryed faith it is not precious faith it is but common faith counterfeit faith it will not be found to praise honour and glory at the appearance of Jesus Christ 1 Pet. 1.7 nay if thou canst not in some cases choose to suffer afflicton with the people of God rather than enjoy the pleasures of sin for a season and esteem the reproach of Christ greater riches than the treasures of Egypt Heb. 11.25 26 27. It is apparent thy faith and thy heart is not right thou hast not a thorough respect to the recompence of reward thou dost not see him that is invisible Mat. 16.24 That man that cannot will not deny himself take up his cross and follow Christ he is not a true Disciple of Christ and in the end will finde that in saving his life he hath lost it Sathan and Antichrist must be overcome by the blood of the Lamb Rev. 12.11 and by the word of the testimony and by not loving our lives to the death c. and he that will not suffer with Christ shall not reign with Christ and if tribulation occasion men to go out from us Rom. 8.17 it is because they were not of us for if they had been of us 1 Joh. 2.19 they would no doubt have continued with us Tribulation is the touchstone it will distinguish sincerity from hypocrisie 1 Cor. 13. and though it is true a hypocrite may sometime suffer yet he that will never suffer must be an hypocrite Rom. 8.17 if we suffer not with him we shall not reign with him 6. If thou imbracest and favourest any iniquity in thy heart if there Sign 6 be any corrupt lust or ungodly way that thou art so wedded to Psal 66.18 that thou canst not wilt not be divorced from but huggest it in thy bosome hidest it pleadest for it though it seem never so harmless and tolerable yet if it be against Gods Law though thou makest many prayers with the Jews and performest many services Isa 1.16 17 18 and doest many things with Herod and hast many glorious and gracious expressions with Baalam yet thou art in the gall of bitterness Mark 6. and bond of iniquity Thy heart is a divided heart Hos 10.2 Jam. 1.6.7 thou art a double unstable person thy prayers will not be regarded and all thy services will be rejected by the All-seeing jealous God before whom all things are open and naked and with whom thou hast to do Heb. 4.13 because if thou regardest iniquity in thy heart the rise and root of all thy duties and performances is but the leaven of the Pharisees which is hypocrisie Me thinks beloved this should startle us and I wish it may if any of you should be prickt at the heart and tremble at this word of God and ask me what shall we do that we may acquit our selves from this leaven of hypocrisie and be saved from the wrath it exposeth us to I should answer 1. Strive to enter in at the strait gate for many will seek Luk. 13.24 but shall not be able that is be very serious and throughly resolved and industrious in a case of this weight and concernment Be diligent that you may be found of him in peace 2 Pet. 3.14 Deut. 32.46 47 Set your heart to these things for it is not a vain thing for you because it is your life c. It is so weighty a business that it is work enough for all your life and it will be your life of consolation from which will flow peace and joy and assurance Make but this out clearly that thou art no hypocrite that hypocrisie is not predominant in thee but that in simplicity and sincerity of heart thou hast thy conversation not with carnal wisdome thou hast then occasion of much rejoycing 2 Cor. 1.12 but if thou art negligent in this thy doubts and fears will hang upon and keep thee low to thy dying day nay it were well if that were all for to be negligent in this business is as good as to do nothing for it is to do nothing to purpose and that is to have all thy work undone and to be undone thy self for ever Most hypocrites did seek to enter in Baalam Herod the five foolish Virgins had they strove they had entred in at the strait Gate Wishings and wouldings and sloathfull desires to heaven will not place you out of danger of hypocrisie for very hypocrites have done as much but striving indeed setting your whole heart to it being very diligent to purge out this leaven Phil. 2.12 working out your salvation with fear and trembling giving all diligence to make your calling and election sure this will place you out of danger 2 Pet. 1.10 11 and give you an abundant entrance into the Kingdome of our Lord. If ever