be departing and taking its leave of the body or at lest may be in danger so to do whereas the former being a man of an hayle and good constitution of body the soul may act inform enliven it many years 8. Get a respect to all Gods Commandments Psa 119.6 then shall I not be ashamed when I have respect unto all thy commandments The reason why men indulge any one lust is because they pick and cull their duties and so indeed serve not the will of God but their own choice Oh how many are there that answer the Lord with half obedience like the Eccho which makes not a perfect respondence of the voyce but of some part thereof Many make such a difference amongst the Tables as if onely one side or one part were of Gods writing Oh Sirs this will not do this will undo the man that like Agrippa doth but almost beleeve almost repent almost conform to the will of God that man shall be saved proportionably almost One sin unrepented of will cause you to miscarry to all eternity one crack in a bell may make it unserviceable untunable and till it be new cast it is good for nothing one wound may kill your bodies and so may one sin your souls Oh Christians what had become of you and I if Jesus Christ had satisfied the justice of God for all but one sin there is a text in Ezekiel Ezek. 18.27 that is usually taken for a place of the greatest mercy in the whole book of God When the wicked turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive You have to the same purpose ver 21 22. of the same Chapter but pray mark what follows ver 28. Because he considereth and turneth away from all his transgression that he hath committed no mercy to be expected from this Scripture unless a man turn away from all his transgressions 2 Tim. 2.21 the vessel of honour is distinguished from the vessel of dishonour by this character that it is sanctified and prepared for every good work Luke 1.6 and this is the commendation of Zachary and Elizabeth they were both righteous before God walking in all the commandments and ordinances of the Lord blameless Halting in Religion is a troublesome deformed dangerous gesture and there is no cure for this like cutting off the right foot 9. Lay hold on Gods strength for the mortifying of thy beloved sin surely this is no easie work see how it is expressed in Scripture sometime it is called the mortification of our members is to mortifie a part of the body an easie work sometimes the circumcising of the foreskin of our hearts Deut. 10.16 did the Sichemites count circumcision an easie work by crucifying of the affections and lusts Gal. 5.24 was crucifixion an easie death and here in the text it is called a plucking out the right eye and cutting off the right hand the Apostle Paul in the forementioned place tells the Romans if ye through the Spirit do mortifie the deeds of the body you shall live He who is the fountain of spiritual life is also the principle of this spiritual death this is a work to be done by us but through the Spirit Hence in Scripture God is said to do this Rom. 8.13 Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed and the Apostle expresses this by circumcision made without hands Col. 2.11 intimating that it is not a work of mans hands but Gods Q. If any aske me but how shall we lay hold on Gods strength R. By faith great things are attributed unto this grace because it lays hold on God and sets God at work 1 Joh. 5.4 This is the victory that overcometh the world even our faith it overcomes not onely the honours and riches and pleasures of the world but the lusts of the world of which you have mention 1 Job 2.16 saith is a self-emptying grace a poor beggarly hand rich only in receiving from another something like Davids sling and stone against Goliah lusts but in the name of the Lord of Hosts and by his strength even a babe in Christ through faith shall overcome the world I must tell you that Hannibal and Alexander and all the glorious Victors that we read of were but fresh water Souldiers in comparison of one that is born of God I shall only to what I have said add a few Motives to quicken you to your duty and so commend all to Gods blessing Motive 1. Right-eye sins and right-hand sins are the greatest hinderances of the souls closing with Christ When you flea any creature the skin comes off with ease till it comes to the head and there it sticks more then ordinary skill is required to get it thence Now I must tell you the sin that I am disswading you against is not only the eye sin and the hand sin but the head sin and here conversion sticks The sinner forbears many sins and performs many duties but when it comes to this Oh master saith flesh and blood pitty thy selfe beware what thou dost what be thine own Executioner plucke out thy right eye cut off thy right hand A mans sin is himself to deny ungodlinesse is to deny selfe this is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-murther No man ever yet hated his owne flesh Is there no getting to heaven unlesse a man leave himself behind this is durus sermo an hard saying As Naaman the Syrian 2 Reg. 5.18 When my master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my selfe in the house of Rimmon the Lord pardon thy servant in this thing So the sinner the Lord pardon thy servant in this thing Mark 10.20 21. The young man in the Gospel tels Christ that he had kept all the commandements from his youth but when Christ said to him One thing thou lackest goe thy way sell whatsoever thou hast and give to the poor and thou shalt have treasures in heaven and come and take up thy crosse and follow me here he sticks verse 22. he was sad at that saying and went away grieved for he had great possessions or his great possessions had him Alass this poor young man little thought that notwithstanding his forwardnesse to keep the Commandements he was under the power of worldly lusts Oh sirs there is great strength in a river when it runs smoothly and without noise Motive 2. As these sins are the greatest hindrances of the souls closing with Christ so they prove the greatest trouble to the soul afterwards Your Eye-sin will prove your eye-sore yea and your heart-sore My meaning is your conâ—cience will suffer most upon the account of this sin all your dayes Thus Job cap. 13.26 Thou writest bitter things against me and makest me to possesse the iniquities of my youth When a mans conscience is
opinions or principles that are contrary to sound doctrine to be broach'd or loose wayes and customes that are contrary to the power of godlinesse to be observed and shall not use his authority to prevent and suppresse them he contracts to himself the guilt and drawes upon himself the mischief of all those Sins and Enormities Just as he that licences a Book to the Prâ—ss if there be any faults of ignorance or errour or poysonous opinions they may be justly charged upon him and laid at his doore though he is not the author yet because he is the licencer though he is not the Parent yet because he is the midwife So if there be any heresie and blasphemy tolerated in a place if there be any profanenesse and ungodliness suffered among a people because it has the Magistrates Imprimatur and he suffâ—â—s it to passe the Countrey without whipping therefore he 's highly guilty Sabbath-breaking abounds let it passe sayes the Major of a Towne drunkennesse abounds let it alone sayes the Justice of peace profanenesse abounds let it go sayes the Minister Sirs if it should be thus this were to bear the Sins of a whole Parish and a whole County and a whole Nation upon a mans back at once See that Rev. 2. to this purpose Where you finde the sins of the people charged upon the Governours for their permission and toleration both sins of Doctrine Practise Of Doctrine Rev. 2.12 14 15. Unto the Angel of the Church of Pergamus write I have a few things agaâ—nst thee because thou hast there them that hold the doctrine of Balaam so hast thou also them that hold the doctrine of the Nicola tans which thing I hate This is charged upon the Angel the Overseer and Governour of the Church he should have hindered it and he did tolerate and permit it and it was his Sin and so of Practice Rev. 2.18 20 Vnto the Angel of the Church in Thyatira write I have a few things against thee because thou sufferest that woman Jezabel which calleth her self a Prophetesse to teach and seduce c. To suffer Jezabel to teach in a Nation is to suffer painting and wantonness and uncleannesse these were the Sins of Jezabel and to permit them is to partake of them Object But some may object and say Why does God then permit Sin to be in the world he might hinder it and he might prevent it if he would there could be no wickednesse acted under the Sun but by Gods permission the Devil could not tempt Job nor Satan could not fift Peter without leave and commission from God neither could any wicked man act his villany and spit out his venome without Gods sufferance If permission of Sin be a partaking of Sin how shall we vindicate God from the imputation of unrighteousnesse Answ 1. This was Marcion's wicked and malicious cavil at Gods providence about the first Transgression Why would not God who foresaw the issue hinder Eve and the Devil from conference and communion together that so Sin might have been prevented and the World bin everlastingly happy unlesse saith he God was either envious and would not or weak and could not hinder it To which â—ertâ—llian replies Because God was arbitrary and free in his gâ—fts Austin answers Because it was his will Prosper and Hilary reply The cause may be unknown it cannot be unjust All which is enough Os obturare to muzzle that Heaven-daring mouth of Blasphemy But afterward Austin answers That though sin be the worst thing in the world yet the existence of sin is not ill as poyson would do no hurt if men would not meddle with it but that satisfies not our case Therefore 2. Though God hath authority and is of ability to prevent and hinder the Commission of sin yet hee is not bound in duty so to do God's under no tye and obligation but his own purpose and pleasure Deus non tenetur Legibus God is a Law to himself Herein lies the guilt and evil of mans permitting of sin hee is bound in duty as well as furnished with ability and authority to prevent it and therefore his permitting of sin is a partaking of sin Exod. 22.18 Thou shalt not suffer a Witch to live man is bound to hinder prophaneness and wickedness if hee can but so is not God though hee is of infinite power and ability to restrain it or to remove it yet hee is not bound in duty and so it is no unrighteousness in God to suffer sin Sin is the transgression of the Law but where here is no Law there is no transgression 3. It is no unrighteousness in God to suffer sin when hee may hinder it because hee can by his infinite Wisdome order it to his own glory hee suffered Pharaoh to harden his heart that hee might bee glorified on Pharaoh Rom. 9.17 Pharaoh's sin turned to Gods glory as hee makes all penal evils work together for our good so hee makes all sinful evils concur to his own glory 4. It is no unrighteousness in God to suffer sin because hee can turn every mans sin to a greater benefit and advantage Gen. 50.20 You thought evil against mee saith Joseph to his Brethren but God meant it unto good hee can bring good out of evil and light out of darkness God suffers Toads and Serpents to live because they are useful they suck the noxious and hurtful gusts from herbs and flowers and so make them wholesome for mans use So God permits sin in the world because hee knows how to make it useful hee can make an Antidote of the Vipers flesh Hee did by an excellent and rare Chymistry extract the greatest Mercy from the greatest Mischief the grea-Good from the greatest Evil the Salvation of Mankinde from the Crucifixion of Jesus Christ 5. By influence of bad Example by setting loose and bad Examples for others to imitate So men are guilty of others sins as namely when Children sin by the Examples of their Parents those very Parents are guilty of their Childrens sin So wee have some Families that inherit the lusts as well as the lands of their Ancestours Parents swear and curse and so do Children Parents are Drunkards and so are Children Parents are unclean and so are Children as they make them rich by their Livings so they make them wretched and debaucht by their lives this is to make themselves partakers of all their sins So when people sin by the looseness and licentiousness of their Minister that Minister is guilty of those very sins that the people so commit which made Austin though a very holy man so exceeding jealous of himself in this case that that was his constant Prayer Libera me Domine a pecca is meis alienis Lord saith hee deliver mee from mine other mens sins those sins that others have committed through my carelesness and incogitancy And indeed Examples are more cogent and influential a great deal than Precepts The Adulteries of Jupiter and other Pagan
of thy childe and the blood of thy servant at thy hands one day Dost thou love thy childe a Heathen will teach thee thy duty To love saith hee Arist Ethic. l. 2. c. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire good things for such and according to the utmost ability to endeavour to accomplish them There i◠but one good thing that is absolutely necessary for thy childe and that is a happy union to God What hast thou yet done to the effecting of that Many are eagerly bent upon those designs how their children Sueton. in Calig c. 42. like Caligula in the Historian may tumble in a room full of gold but take little pains for the gold of Ophir Prov. 3.14 15. and that wisdome which is far above Rubies Know that all the sins of Relations under your charge that are not reproved and corrected for will become yours Every drunken fit of thy servant will be counted thine to answer for Every turn of pleasure that thy children and servants take in the fields upon Gods holy day with thy approving connivance Isa 58.13 2 Ep. Ioh. 11. will turn to thy account at the great Tribunal If thou wouldest finde favour with God labour to divert them from the waies that lead to the chambers of death He that neglects his duty herein does what in him lyes to damn his childe and himself too As if he were in league with death in covenant with Satan Isa 28.15 and with Hell were at an agreement as if it were a laughing matter for himself and all his Relations to fall into the bottomless pit of fire and brimstone Oh how many families are the filthy cages of unclean birds like so many hog-styes and sinks of all manner of abominations Wee can scarce walk the streets but we shall hear swearing and cursing and polluting Gods holy Name and many obscene and filthy speeches and see great wickedness committed even by young striplings and this is because they are not instructed and taught the fear of the Lord at home by their Parents and Rulers There be many ruffling Gallants in our times that look upon holiness as a crime and count it their bravery to go towards Hell with open mouth with a full swinge that swim down the Rivers of Riot and Luxury into the dead Sea 1 Pet. 2.13 That are so far from reproving others for sin that they commend and incourage them rather that have much ado to bear with servants that perform excellent service 1 Pet. 4.4 Sueton. in Nerone c. 5. if they will not drink healths and be debaucht as well as themselves more like Nero than Christians If their children serve Satan never so much they matter it not so they do not ruine their Patrimony No wonder that their children be profligate and vile that have such sad examples The Spirit of God takes notice that Ahaziah was a wicked man 2 Chron. 22.3 and gives this for the reason His Mother was his counsellour to do wickedly Such as will be angry rather if their Relations do not walk in the waies of sin Aelian de animal l. 5. c. 16. Rom. 3.13 like the Wasps in the Naturalist that dip their stings in the poison of Vipers Their angry tongues are tinctured in the venome of sin Oh how much good might a Theophilus do when greatness and holiness run in a blood how would the generations to come rise up and bless them how much honour might they bring to God how would Religion flourish how would our fields bring forth peace and our streets run down with rivers of Righteousness 3. Hence we learn the horrible sin of such that cause others to do wickedly that egge on others to the commission of sin that encourage children to prophane the Sabbath to lye and swear and seem to approve of delight and rejoyce in it Who knowing the judgement of God that they which commit such things are worthy of death not only do the same Rom. 1.32 but have pleasure in them that do them 4. Hence we may infer what great wisdome is requisite in managing those means that are proper and useful in order to the salvation of our Relations what integrity of heart what sincerity what holy contempt of the scorns of this wicked world Dost thou take upon thee the study of wisdome Epictet c. 29. saies the Stoick prepare thy self speedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laught to scorn and expect that many should mock at thee how much greater is the depravation of mens hearts since the fall in opposition to true holiness Many a bitter taunt and scoff must thou go under but in wisdome pass it by regard it not you work for souls One soul begotten to God is better than the gaining of whole Kingdomes and Empires 5. To such as live under holy Rulers and Governours of families that you would highly esteem them for their labour of love that you would count it a singular mercy that God hath given any of you a holy Father or a holy Mother such as have spent many an hour in secret for thy good that have sought it earnestly at the Throne of Grace that thy life might be hid with God in Christ Look upon their instructions as so many Pearls Prov. 1.9 their Reproofs as so many Rubies to wear about thy neck Not to be reproved in the way of sin is a great judgement Hos 2.6 To have these Thorns and Briars cast in the way to our sinful lovers is a great mercy Oh how many blessings do children injoy by means of praying-parents count it a great and an admirable favour from God 6. To such as are employed and exercised in this excellent duty and study to perform it conscientiously Who seriously endeavour that their yoak-fellows may be the Spouses of Christ their posterity the children of our heavenly Father their servants the freemen of Christ their kindred of the Blood-Royal of Heaven Let mee say as our blessed Lord to Zacheus This day is Salvation come to this house This day hast thou fellowship with the Father and with the Son The God of Heaven goes along with thee Though thou dost not see the desired fruit of thy labour at present do not despond the work is Gods It is like to some of those seeds which sown in the earth will not come up till the second Spring Iames 5.7 The husband-man waiteth for the precious fruit of the earth and hath long patience for it until hee receive the early and latter rain It is often seen that there is a mighty Power of God going along with such constant endeavours at length the diligent hand may make thee rich The Grace that dwelt in the Grandmother Lois in the Mother Eunice dwelt afterward in their little Son Timothy Though God is not tied by any bond of nature 2 Tim. 1.5 yet fervent prayer is of a high esteem in the sight of God The use
their great and supream Oracle in their mishapen apprehensions of their need of mercy they are willing to be flattered that it may be had without such severities in Religion u Quà m minu tatum pede tentim decline à deo itaâ— profundum de scendat ut super eam urgeà puteus oâ— summ mundi prospiritas alludit illudit cum laudetur peccator in desideriis animae suae cum peccantium favor peccâ—re nolentium pavor nolens dolens arridet ei c Bern. l. de consc p. 1109. as they are unwilling to undertake Why should they be wiser then their Neighbours all men are not fools Men as wise and as learned neither press nor practise such strictness and do you think they have not a care of their souls they do not doubt but they shall do as well as the best Though poor souls they know that wide is the gate and broad is the way w Mat. 7.13.14 that leadeth to destruction and many there be which go in thereat because strait is the gaâ—e and narrow is the way that leadeth unto life and few there be that finde it Mark that that find it he doth not say x Non dicit pauci ingrediuntur quod difficillimuÌ„ sed pauci inveniunt Par. in loc that enter into it but that find it Those that do not walk in the way of holinesâ— y vide Auth. imperfec oper Hom 18. p. 72. 't is impossible they should ever find it The gate doth not lead to the way but the way to the gate Do not think to get to heaven first and learn heavenly mindedness after yea heaven must now suffer z Mat. 11.12 violence striving is the condition a Luk. 13.24 vide Stell in loc of entring Rouze up therefore and shake off your worldly wisdome b See Abernethy's physick for the soul c. 7. p. 92. c. your ignorant self-love your abuse of mercies your contempt of God and your forgetfulness of death and judgement But how shall we do this 1. The first remedy I shall commend is Consideration Cure Let the subject of thy consideration be with thou wilt only I could wish it may relate to eternity whither thou art posting and I shall not doubt of the success Let me for once insert a relation I heard between the preaching and the transcribing of this Serm. The Father of a Prodigal left it as his death-bed charge unto his only Son to spend a quarter of an hour every day in retired thinking but left him at liberty to thinke of what he would onely engaged him to spend a quarter of an hour in thinking The son having this liberty to please himself in the subject sets himselfe to the performance of his promise his thoughts one day recall his past pleasures another contrive his future delights but at length his thoughts became inquisitive what might be his fathers end in proposing this task he thought his father was a wise and good man therefore surely he intended and hoped that he would some time or other think of Religion when this leaven'd his thoughts they multiplyed abundantly neither could he contain them in so short a confinement but was that night sleepless and afterwards restlesse till he became seriously religious O that I could perswade you to go and do likewise 2. Observe what means thou shunnest as too startling and make use of them for thy awakening This with the blessing of God will savingly awaken thee O how often hath thy Conscience whimper'd thou hast husht it to sleep again What doth thy sleepy Conscience most dread an awakening Ministry So far cross thy Conscience as to attend no other In stead of lullaby notions improve cutting c Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redarguito praecitè Bez. Generalis cujusdem religiosi ordinis qui ut suos hortaretur ne minus conscientiae studerent quam scientiae dixit majores suos se vitamque suam direxisse conscientiâ nunc autem abbreviatam videri verbum istud ac mutilatum primâ syllabâ viz succedente illi scientiâ verendum deinceps ne hoc verbum mutiletur primâ syllabâ adeóque relinquatur sola entia rationis circa quae versatur saepè speculativa tantum scientia ac nudae speculationes Brester de consc l. 1. c. 7. p. 28. Sect. 57. convictions The scared Conscience II. The second kind of Conscience proposed is the seared Conscience Such is theirs who have given up their names to Christ but lift up their heel against him of which the Apostle speaks a 1 Tim. 4.2 having their consciences seared with an hot iron i. e. having a corrupt and b Corruptam putrifactam atque putredinem cum foetore semper emittentem Anselm in loc putrified conscience that have the Devils brand mark c Cauterio d'aboli penetratam esse ut indelebiliter eandom retineant conscientiam c. Cajet in loc upon it Plainly a seared Conscience is a rotten d Abern ibid. c. 8 p. 109. venemous ulcerate pestilent filthy gangrenate Conscience that doth not perform any of it's offices but is even past feeling that is or might have been in Christs Hospitall under cure of soul-distempers but through indulging of sin not being able to endure the sharp e Jer. 44.16 c. convictions bitter reproofs and cloâ—e exhortations of the word he deadens his Conscience unto an insensible senslesnesse to this rank of profligate sinners I refer all those that frequent as well as those that reject Ordinances that make a profession as well as those that hate the profession of Religion yet have a reserve of sin which they will not part with Searing you know is of that part which needs cure The causes Cause of a seared Conscience are Conscience-wasting sinnes on mans part procuring it and divine withdrawing from the sinner on Gods part inflicting it As there are are some f Morbus venenereus bodily diseases that follow bodily wickednesse so this Soul-disease is the peculiar punishment of sins against knowledge Methinks that Text is dreadfull g Rom 1.28 See also v. 21.24 26. As they did not like to retain God in their knowledge God gave them over to a reprobate minde c. 'T is observable h Ecce quotiens vindicat Deus ex eadem vindâ—cta pâ—ura graâ—iora peccata consurgunt Bed in loc the oftner they rebelled against the light the more severely God punished them with that which they counted impunity viz. he gave them up to their swinge i Tradidit Deus substractione gratiae traditione in potestatem Satanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mentem reprobâ—m actâ— vè passivè intelligendo c. And aâ—l this to be such a recompence of their errour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam oportuâ—t i. e. quam ex ordine justitiae suae Deus ipsis dehabeat retriâ—uâ—re Par. in loc of 1.
they run away from it and will not endure to hear it by diversions and yet they can sooner turn their souls out of their bodies then Conscience out of their Souls yea amongst all these indignities it 's as fresh and active as if it were not thus abused it doth but watch it's opportunity when it will be heard when 't will make that which was done perhaps 40 years ago as if it had been but yesterday What ayles the great Emperours of the world h Insigne visum est earum Caesaris literaruÌ„ initium nam his verbis exorsus est Quid scribam vobis P. C. aut quomodo scribam aut quid omnino non scribaÌ„ hoc tempore Dii me deaeque pejus perdant quà m perire quotidie sentio si sâ—io Adeò facinora atque flagitia sua ipsi quoque in supplicium verterant Tiberium non fortuna non solitudines protegebant Tacitus Annal. l. 6. c. 6. page 146. that cause their terrour in the land of the living what ayls them to tremble with inward contrition is it a vain fear why then do they not shake it off is it the fear of men No they are above humane punishments Is it the fear of shame no the sin perhaps was secret at least man knows not the inward consternation of their spirits What 's the matter O they are haunted by the fury of their own Consciences Would wicked men but blab the gripes they sometimes feel even then when they out-face a Ministeriall or friendly reproof there would need no more to be said to evidence that a Conscience you will have which will first or last do its office 2. Your own Conscience will be your best friend or your greatest enemy of any creature unto eternity There 's i Vide Bern. de inter dom c. 22. p. 1070. no greater riches no greater pleasure no greater safety then a good Conscience Let the pressures of the body the hurry of the world the affrightments of Satan be never so great they can't reach the Conscience A good Conscience singularly chears the dying body joyfully accompanies unto God the departed Soulâ— triumphingly presents both Soul and Body unto the desired Tribunal There 's no more profitable means nor surer testimony nor eminent Conveyor of eternal happiness then a good Conscience And on the contrary there is no greater torment then of an evill Conscience though its gentler checks may be disregarded it s louder clamours will make you tremble O Sirs what will you do when Conscience shall upbraid you with your abuse of mercies incorrigiblenesse under judgements contempt of Christ and hatred of holiness you can't now endure to hear what Conscience hath to say how will you endure it unto eternity if one that killed his own Father k Parricidium vindicaturi Pelusii pro flagitij dignitate nulluÌ„ hactenus torturae ingenium per duxerunt non culeum non vivicomburium saevius quid cogitarunt piae scilicet matris naturae ferulaÌ„ conscientiam ad summae attrocitatis exemplum docti novam saevitiam didicerunt parricidam sancientes triduo cogi spectare occisi cadaver ut sic puniretur enormissimo omnium supplicio admonitione facinoris Jo Eâ—s Nieâ—â—â—berg de art vol. l. 2. pag. 156. could not in some Egytians account be more cruelly punished then by being compell'd to behold the murthered body for three dayes what a torment will it be to be forc't to behold every sin with every aggravation unto eternity here in bodily sickness there 's some intervalls to revive the Spirits but hereafter there will not be a moments intermission of unexpressible horrour unto eternity The Conscience shall roar under infinite wrath and the sinner shall be kept from annihilation under it by infinite power 1 Cor. 15.34 Thus I have in a weak manner performed my promise in speaking to severall kindes of Consciences with remedies and rules which laid together will I think amount to sufficient instructions How we may be universally and exactly conscientious viz. 1. Get your Consciences awakened from their natural Lethargy 1. 2. Preserve them tender from acquired searednesse m Heb. 3.13 3. Rectifie their errours as you would get cure of blindness n Eph. 4.18 4. Resolve their doubts as you would a claime to your lands o Rom. 14.5 5. Break from your scruples as from theeves on the road p Isa 35.3 4. 6. Lay your head in Christs bosom to cure your trembling q Isa 40.11 And then for the 7. integrity and 8. quiet of your Consciences Observe the rules proposed as punctually as you would Physitians bills in a tedious sickness 1. Avoid sinning as you would a train of gun-powder r Job 18.15 2. Be as quick in your repentance as in the cure of a Pleurisie s Zeph. 2.2 3. Live under the apprehended presence of the jealous God t Ezek. 11.5 4. Examine you hearts as Princes sift out treason u Lam. 3.40 5. Pray for sutable grace as starving persons cry for food w Psa 143.7 8 6. Let euery action be as an arrow shot at a mark x 1 Cor. 10.31 7. Think of God as of a wise Physitian y Job 40.2 8. Be as vile in your own esteem as you are in the eyes of a captious enemy z Eph. 3.8 9. Live upon Christ as the Child in the womb lives upon the Mother a Gal. 2.20 10. Love God as near as possibly you can as God loves you b Psalm 18.1 2 But if these rules though thus contracted be too many and too long to be allwayes remembred that you may not be overcharged with that which should never be forgotten I shall commend to you some Spiritually chymicall extractions and if I might so express it Spirits of directions that may be to your Souls in your pilgrimage towards Heaven as your Ship-provisions in a Sea-voyage generally sufficient when others cannot be had Plainly practise these memorialls of direction in all your conscientious walking I. Consult duty not events There 's nothing in the world for us to do but to mind our duty Curious speculations c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alexandr Strom. lib. 6. p. 664. that tend not to holiness may be reckoned among your superfluities but mis-giving predictions of what may or will befall you in the discharge of your duty may be reckoned among your grosser iniquities and to venture upon sin to avoid danger is to sinke the Ship for fear of Pirats and must be reckoned amongst your greatest follies your worst of sins Is not their reason questionless their Conscience is dangerously distempered that practically argue this way of duty may probably procure mans displeasure and therefore to prevent that I 'le take the course which will certainly procure Gods displeasure Besides by-wayes will not lead you to the place you aime at d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 471. 466. but on the contrary keep your
debauched watchmen who having drunk sufficiently one day say they will do as much to morrow and more too and so had their drinking matches and rantings from day to day The third Use is of Discrimination 3. Vse to discover who is clean and who unclean in respect of falls and relapses and to put a difference between the holy and prophane which is the proper work of a faithful Prophet to some we are to open the door of hope to some to shut it Ezek. 22. â—6 1 Joh 5 17. every sin is not a sin to death every disease not the Plague every Ulcer not a Leprosie 1. There are some who have fallen into foule sins and they think their case desperate because of the greatness of their sins but their sin is not the sin against the Holy Ghost because not committed after light taste partaking of the Holy Ghost c. but in the days of their ignorance as Paul once some fall fouly after conversion as Peter but not deliberately maliciously and both these may be the spots of children they see the plague in their heart feel the smart these have foul scabs 1 Kingâ— but they go to Jordan and wash go to the fountain opened for sin and uncleanness and then though their sins be as scarlet Esay 1. they shall be as white as snow though red like crimson they shall be as white as wooll 2. There be some Relapses through humane infirmity which are truly bewailed this is not the sin against the Holy Ghost neither Come into the Camp I pronounce such clean For 1. there is no raw flesh of pride and presumption in them 2. All is turned whi e by true repentance it is a scab Lev. 13.4 5 6 14. and but a scab 3. It is but skin-deep the heart was not tainted 4. It standeth at a stay These four signs shew it to be no Plague of Leprosie such are not to be shut up or put out of the Camp And God as he pardoneth iniquity transgression and sin so he promiseth to heal and pardon their backeslidings Hos 14.4 Jer. 3.22 3. But there are others that make a trade of sin drink up iniquity like water Deut. 24.19 20 that add Drunkenness to thrist and fall and rise and rise and fall they lapse and relapse and slide away as water shall I say such shall have peace No what peace to such so long as their sins remain the wrath of the Lord and his jealousie shall smoak against that man and he shall blot out his name from under heaven Call not this a Scab this is the Plague of Leprosie this is more then skin-deep Lev. 13.10 11 14 15. Psal 68.21 this doth not stand at a stay here is proud raw flesh this is an old sore thou must out of the Camp thou art unclean God will wound the head of his enemies and the hairy scalp of him that goeth on still in his trespasses I shall to conclude give a few short Directions to prevent Falls and Relapses but cannot now enlarge upon them 1. Watch and pray that ye enter not into temptation This is the old and great receit Mat. â—6 41 and daily experimented with every ordinary Saint probatum est watch in prayer watch after watch when alone watch when in company especially against ill Company and all occasions of sin 2. Keep conscience tender and shun the first motions and occasions of sin if thou find thy self given to appetite put a knife to thy throat is the wise mans counsel if to wine look not on the glass if to wantonness come not neer her corner the consecrated Nazarite must not only forbear the wine but the grape and not only the juyce but the husk and kernel of it Num. 6.4 3. Take heed of having slight thoughts of sin as to say as long as it is no worse it is the first time it is but now and then a great chance when I meet with such company and many have such foolish pleas and so play at the mouth of the Cockatrice Den till they are stung to death Deut. 29.19 4. Of having light thoughts of Gods mercy I shall have peace I shall have mercy when I do but ask At what time soever will save me we can't out sin the mercy of God when sin abounds grace superabounds c. The Lord faith he will not spare such nor be merciful to them 5. Take heed of reasoning from Gods temporal forbearance to eternal forgiveness Eccles 8.11 12. Because sentence is not speedily exâ—cuted against an evil doer his heart is fully set in him to do evil but though a sinner do evil an hundred times and his days be prolonged c. yet it shall not be well with the wicked at last 6. Take heed of presuming of thy own strength I can and I mean to repent I can when I will and I will when time serves Qui promittâ—t poenitenti veniam non promittit peccâ—nti poenitentiam I trust I am not so bad that God hath not given me over many have gone further then I why may I not repent at last hour 7. Take heed of a mock-repentance saying I cry God mercy God forgive me I sin daily and repent daily when I have sworn or been drunk I am heartily sorry Is not this repentance I answer no Repentance is quite another thing the burnt child we say dreads the fire Thou hast smarted for suretiship and hast repented of it thy friend comes again and desires thee to be bound with him once again thou replyst I have paid dear for surtiship already I have repented of my folly I have resolved to come into bonds again no more no not for the best friend I have thou art importuned by many arguments but peremptorily refusest urge me no more I have vowed and resolved against and have made an oath I would never be taken in that fault again Now I believe thee that thou hast truly repented of suretiship why dost thou not thus when thou art enticed unto sin again why dost thou not say I have smarted confessed bewailed been heartily sorry for my former folly now speak no more of it Psa 119.106 Psa 119.115 I have sworn and will perform it to keep Gods commandments Away from me ye wicked I must keep the Commandments of my God This would be somewhat like true repentance But take heed of a mock-repentance lest as true repentance meets with a true pardon thy mock-repentance should be answered with a mock-pardon as Tertullian excellently saith There be some that say saith he their heart is good De Paenitent they fear God grieve for sin though yet they fall into sin they can salva side metu peccare c. sic ipsi salva venia in gehennam detrudentur dum salvo metu peccant They can live in sin nevertheless notwithstanding their faith and repentance and God can damn them nevertheless notwithstanding
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 〈◊〉
The Goliah and Holophernes who being once slain the Philistims and Assyrians will soon be routed Throw the head of this Shebah over the wall and the enemy will retreat shamefully 4. Never enter the field without thy Second Fight under the Shield as well as under the Banner of thy General In other fights the General flyes to the Battel upon the wings of his Army but here the Army flyes upon the wings of their General This is done by Faith and Prayer Thus David conqueâ—ed Goliah 1 Sam. 17.45 and the Philistims 2 Sam. 5.19 23. Fight alwayes upon thy knees Let Moses be praying while Josuah is fighting Exod. 17.11 Mâ—y not Christ take it ill if thou carry thy self as if thou meanest to steal a victory before he know of it 5. Put on keep on stand in and exercise thy Spiritual Arms Ephes 6. v. 10. 18. That only is Armour of Proof never any girds it on but may boast before the Victory Allude to 1 Kings 20.11 never any fought prosperously without it It 's our mettal as well as our weapon Neither Earth nor Hell can stand against this Artilery of Heaven Let not Satan find thee disarmed lest he leave thee dispoyled There is no fighting with carnal weapons against a spiritual Enemy You may as well beat the Devil with a sword or spear as conquer sin by the power of Free-will or with moral and worldly Arguments They are but paper bullets and paper walls the scorn not the Terrour of Hell though useful in some cases Remember withal there are no Arms for thy Back-parts 6. With some Lusts fight like the Parthians flying 1 Cor. 6.18 and 2 Tim. 2.22 This is but an honourable retreat and warlike stratagem Jos 8.15 Judg. 20.32 Youthful Lusts are like the Basilisk or like a Burning-glasse in the Sun that may not be looked on 2 Sam. 11.2 with other Lusts fight like the Romans charging home 7. Entertain no Parley with thy Enemy This cost all mankind dear at first Gen. 3. vers 1. 4. It 's dâ—ssloyal looks like a confederacy and is very dangerous Come not into Jaels tent sleep not in Dalilah's lap talk not with Joab lest he smite thee under the fifth Rib. Sin and Satan are too cunning Sophisters for us to dispute withal He in a manner gives up his Cause that will plead it with the Devil The best Answer to Satan's Suit is a round and churlish denyal Zach. 3.2 Matth. 4.10 Jude vers 9. Parleying is a kind of faint denyal and draws on this impudent Suiter 8. Take advantage by every thing that befalls thee in this Spiritual Warfare Eye thy reserves The Captain of thy Salvation is both thy Vanguard and thy Rereward and will be thy Reward Thou gainest thy Husband as David did his wife by conquering these Philistims and while thou art fighting for him he is weaving thy Crown 2 Tim. 4.7 8. Eye thy Fellow-souldiers those Worthyes of the Heavenly David that are both Militant and Triumphant Heb. 12.1 Example is very forcible Yea take advantage by thy very Foyâ—s to be more humble charitable dependent watchful and courâ—gious Let not the Enemy gain the field after Conquest by a back-blow of Pride This Antiochus gains often more by flattery then by force Dan. 11.21 22. It 's honourable for Christ to say well done c. but dangerous for Satan to say well done and safe for thee to say poorly done when thou hast done thy best Despise thy self when others admire thee and be assured that self-admiration is the most dangereus Devil in the World Especially improve Advantages prudently when thou hast thy Enemy on the hip yea on the ground fall with all thy weight upon him give him no Quarter lest thou meet with the doom of Ahab 1 Kings 20.42 and of the Israelites Numb 33.55 56. Here as one notes well Learn Wisdom of the Serpents-Brood who never thought they had Christ sure enough though they had him in the Grave Matth. 27.64 Remember it 's thy highest Wisdom first to discern next to improve the Spiritual Contrarieties that act in thy own bosome He is the wisest man that knows himself and he the strongest man that conquers himself This alone is the true Israelite who by conquering himself doth in a pious sense overcome both Heaven Earth and Hell Gen. 32.28 What Faith is that which except we have in Prayer we must not think to obtain any thing of God James 1.6 But let him aske in Faith FOr the Connexion of these words with the former since they will not give much light to the Question I am to handle and the time will hardly permit things more necessary to be spoken I shall wholly wave or very briefly speak to The Subject I am to speak to is to show what is meant here by asking in Faith or what Faith that is which who so hath not must not or hath no reason to expect to receive any thing from God God may bestow his mercies where and on whom he pleaseth but is no way engaged by promise to bestow any mercy on such an one that asketh not in Faith It is not said that such an one should not expect any great matters from God but not any thing at all the least mercy is greater then he hath any reason to think he shall receive not only he shall not receive Wisdom spoken of vers 5. but not any thing Wisdom he may get as Achitophel did and many other things without praying in Faith or praying at all but for Divine Wisdom or for any blessing from God he may think what he will but if the Apostle may be thought worthy to advise him he would not have him think to receive any thing except he ask and ask in Faith Therefore it much concerns us to know what is meant by asking in Faith since the want of it makes our Prayers of none effect if we pray without it we may pray but you cannot justly expect any return of your Prayers except it be as of an arrow shot up to Heaven upon your own head to your wounding Of this Question I shall speak very plainly as the Lord shall enable me in the evidence and demonstration of the Spirit Comparing Spiritual thingâ— with Spiritual things Some may make it to imply more to ask in Faith then to ask with Faith or that it is more to be in Faith then for Faith to be in us To be in Love is more then to love and when it is said Revel 1.10 that the Apostle was in the Spirit it showes that not only he had the Spirit and was filled with it but there were great overflowings and a superabundance of the Spirit This the Apostle seems to call James 5.15 the Prayer of Faith as if their Faith rather prayed then they as St. Paul speaks It is not I but the Grace of God in me when Faith rather may be said to act us then we to act Faith But I suppose those high degrees of
so great God will not hear my prayers and heal my child for if indeed that were the reason of thy fearing that God will not hear thee thou wouldst rather feâ—r it as to thine other child since his death would be more afflictive Now the Saints have more reason to strengthen their Faith in the Omnipotence of God in Prayer than wicked men for because the things worldly men desire need not Omnipotence to do A creature may do what they desire except God will withdraw his common Providence for one that is worth an hundred thousand pounds can make a poor man rich and some Medicines in an ordinary way of Providence have vertue to cure many Diseases But the things the people of God desire cannot be done but by Omnipotence Eph. 1.19 IV. We must act our Faith upon his Goodnesse and Bounty for we must not only have high thoughts of Gods other Excellencies but of his Goodness also of his abundant willingness to do us good and loathness to afflict us for surely he never afflicts us but in case of necessity 1 Pet. 1. If need be you are in many tribulations When he afflicts us he only gives us necessaries but when he bestows mercies he gives us not only for our necessity but richly to enjoy When we go to a Covetous man for mony he parts with every penny as with a drop of bloud for us to think God parts so with his Mercies that he is hard to be intreated and that he is an hard Master either for work or wages are thoughts utterly unworthy and shamefully dishonourable to the Goodnesse of God If thy child whose finger if it should but ake thine heart akes should think thou grudgest him every bit of meat he eats thou wouldst think him a wretched child unworthy of thy tender affections and must it not be farre worse in thee to have such thoughts of God since tam pius nemo tam pater nemo Was it so great a grief to Peter to have Christ question his love John 21.17 though he had given but sad testimony of his Love but lately and can it choose but much offend God for thee to question Gods Love to thee nay his Goodness in it self when God hath given thee no cause of either Mal. 2.1 We should go to God with as much confidence of his Love and readiness to do us good as the child doth to the tenderest Parent as we do to the dearest friend we have in the whole world and much more abundantly If we do not believe that the goodness of God is as much above the goodness and love of our dearest friend as we account his Wisdom and Power above our friends we have unworthy thoughts of that Attribute which God hath most abundantly manifested and would have most glorified and the love our friend bears us is but a drop from and of that Ocean that is in God Doubtless God loves his enemies more then we love our friends he loves us more if we love him then we love our selves or him Surely God loves the weakest Saint on earth more than the highest Angel in heaven loves him for when God saith that he So loved the world it was such a Sic there was no Sicut for it it might not be said as the Angels loved God Ah we deal unworthily with God in having base low thoughts of his goodness he hath little deserved it at our hands he that hath done such wonders and miracles of Mercies for us and hath promised to do more Say that every mercy is too great for thee to receive but say not that any is too great for God to give Surely surely God is more willing to give than we are to receive mercies But you will say If God be so willing to bestow mercies why doth he not bestow them without prayers and such importunity I Answer God doth not thus because he is not willing but because we are not fit for Mercies for God waits to be gracious The tender Mother had rather give her child Cordials than bitter Pils but her child is sick By our Prayers we make not God more willing but we become more prepared for Mercies for our Prayers exercise and so strengthen grace and strong grace weakens and mortifies corruption and then we are fit for mercies God only stayes while he may blesse us indeed as Jabez phraseth it One that is in a Boat and pulls a Rope whos 's other end is tied to a Rock pulls not the Rock to the Boat but the Boat to the Rock so our Importunities move not God but us But you will say when we pray for others this reason holds not for their graces are not encreased by our praying for their deliverances from misery or danger or the Church from persecution I Answer It is true but our Prayers add to our reward for God is in goodnesse as Sathan is in badnesse and much more abundantly whereas whâ—n Sathan hath a Commission and intends to do some mischiefe he as oft as he can engageth Witches to put him upon doing that which he intends to do howsoeveâ— that he may involve them in the guilt as if they themselves or that he had not done it if they had not put him upon it So God that the Saints may have the reward of the good he doth to others as if they themselves had done it or as if God would not have done it wiâ—hout their Prayers puts them upon praying for those Mercies for others which he will do howsoever Esay 59.16 III. The Third Object of Faith are the Promises and there are three kinds some to Prayer some of Prayer some to the Person praying We are to act our Faith upon all but for brevity sake for I am forced to Contract I shall answer but one Objection The poor Soul will say I do not believe I have any Interest in the promises therefore I cannot pray in Faith I Answer To obtain the Mercies included in a promise it is not requried that we should believe our Interest in it but the truth not that God will perform to us but to those to whom it belongs though you do not believe it belongs to you for the promises made to Graces are made to them that have them not to them that believe as for example the promises made to Faith are made to them that have Faith though they believe not that they do believe and that poor Souls doubt that God will never make good any promise to them proceeds not from any doubt of Gods veracity or faithfulnesse but of their own unworthinesse and non-interest in them IV. The fourth and main Object of Faith which our Faith must eye in our Prayers is Christ in whom all the Promises are yea and Amen who hath reconciled the Person and Attributes of God and concerning Christ we are to believe I. The great love God bears to Christ which is doubtlesse greater then to the whole Creation for to which of the
they little think any such Legacies are left by Christ to them yet their ignorance shall not frustrate Christs Love nay though they will not for the present extend their hand of Faith to receive it yet God will and doth keep Mercy for Thousands untill they will receive it Exod. 34.7 II. The second Use is an Use of Exhortation 1. Put in thy Claim for Mercy for thy Claim will hold not according to thy sense knowledge or belief that thou hast an Interest but according to the Truth of thine Interest Suppose thou shouldest promise to give to every one of thy children such a gift if they were good children Suppose one of your children who had obeyed your commands and had been very inquisitive to know your will I say suppose such a child should sit weeping because he thought he had not obeyed your commands and because he thought you were angry with him and upon that account would not come for your promised gift would you not therefore give it him nay would you not only be pleased with his obedience but that he took so to heart your supposed anger So O poor Soul that sittest weeping with thine eyes full of tears and thine heart ful of sorrow under the sense of Gods supposed displeasure shall not God wipe all tears from thine eyes and give thee the Promises he hath made to thee though thou through the sense of thine unworthinesse doest not believe thou hast any Interest in them 2. The second advice is that thou shouldest endeavour to obtain the Graces to which the Promises are made viz. Fear and Love of God and uprightnesse of heart c. whilst others are examining and going from Minister to Minister to know whether they have those Graces be thou getting of them For 1. Thou shalt be sure to get an interest in the Promises for they are made to such as have the Graces not to those that know that they have those Graces and if thou hast a Title thou shalt have possession 2. By getting greater degrees of Graces the trouble of examination will be needlesse it will save thee that labour whereas otherwise thou wilt perpetually be put to examination As for instance Thou findest a spark of fire and coverest it up again and lettest it lye wet to morrow thou wilt be as far to seek and wilt as hardly find the spark and know whether there be any fire to morrow as to day Another knowing where to have fire close by knows she can as soon fetch it from her neighbour as find it on her own hearth if there be but a spark or two she therefore fetches some and blows up into a flame and she layes on fewel to keep in the fire So thou knowest where thou mayest have Gods Love viz. from God who is near unto them that call upon him they know they may have it sooner by Prayer then find it by examination this they blow into a flame and as when the fire flames we may be sure there is fire without poring to find it So when thy Graces are in an eminent degree they are so apparent that one that hath but half an eye may see them 3. By getting the Conditions to which the Promise is made thou shalt often get what is better then the Promise it self for the Promise is often Temporal when the Condition is Spiritual III. Study much or rather Meditate much upon these great Gospel Mysteries of Christs Satisfaction of Christs Interest in the Fathers Love and of the Fathers delight to honour the Son by giving mercies and pardoning sinners for his sake Know that thou greatly dishonourest Christ when thou goest timerously to God for any Mercy in his Name and it greatly argues thine infidelity Suppose thy friend that was bound with thee for some great sum of money and he hearing there were Sergeants to arrest thee should put himself into their hands to sâ—ve thee from prison and he should be carried to prison and pay the debt and send thee word that he had paid the debt every farthing if thou shouldest notwithstanding be afraid to see thy Creditor or stirr abroad would it not argue that thou believedst not thy friend had paid the debt IV. Go then with Confidence to God in the Name of Christ since Christ hath bid thee or else thou hast strange thoughts of Christ Suppose a friend of yours should bid you go to such a great man for such a Courtesie and should tell thee that he had spoken to him in thy behalf and bid thee not fear for he could have any thing of him that he spoke to him for and should bid thee go to him in his Name and tell him he sent thee if thou shouldest stand considering what to do and shouldest fear that for all thy friend professed he had so great an Interest in that great man you should not find it so when you came to him would not this show that you feared your friend boasted of more Interest then he had Christ hath plainly bid us go to the Father in his Name from him and that we shall have any thing whatsoever if we doubt whether when we go to the Father in his Name we shall obtain doth it not plainly argue our low thoughts of Christs Interest in the Fathers Love and that Christ hath higher thoughts of his Interest in his Fathers Love then indeed he hath The sense of thine own unworthinesse should by no means hinder thee except thou wentest to God in thine own Name for the Question in this case is not how God loves thee but how God loves Christ Thou hast thoughts high enough of Gods Love to Christ if thou knowest that God loves Christ more then he hates any sinner in the World Thy thoughts are not high enough of Christs Love to thee if thou thinkest Christ will deny thee any thing nor hast thou worthy thoughts of Gods Love to Christ if thou thinkest God will deny Christ any thing or any one that comes to him in his Name whom he bid so to do for in so doing he doth not so properly deny thee as Christ Of the cause of Inward Trouble and how a Christian should behave himself when Inward and Outward Troubles meet Gen. 42. v. 21 22. 21. And they said one to another yea but verily we are guilty concerning our Brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distresse come upon us 22. And Reuben answered them saying Spake I not to you saying sin not against the child and you would not hear therefore behold also his bloud is required IN this Chapter we have the description of our Fathers the Patriarchs their first journey into Egypt for Corn to relieve their Famine in Canaan Herein is considerable 1. Their entertainment there it was harsh with much trouble more danger the great Lord Treasurer of Egypt would not know them but treats them roughly v. 7. takes
makes the earth shake 5. It ariseth from Satan When the eye of Conscience is most open Reas 5 he is most busie to present either that which may close it or that which may trouble it when the heart is most tender he is most ready to bruise and wound it In affliction he would make breaches between God and us us and God and us and our selves if we must needs be sensible of them gulphs out of which there is no redemption he temp s us unto sin in prosperity and then for sin in adversity as we find in Jobs Case even in those which he knows are out of his reach where least strength and ground to do any thing there he is most malicious as it appears in his bold attempts upon our Lord If he cannot run thee upon a rock yet he will disquiet thee with a tempest if he cannot rob thee of thy grace yet he will of thy peace and comfort 6. It ariseth from the weakness of faith and strength of sense apprehending Reas 6 God in affliction as our enemy especially if there be some willing correspondence between us any thing which God hates God is a terrour to us Thus Sense wrought in Job 33.10 Behold he findeth occasion against me he counteth me for his enemy Also 16.12.14 and in the Church Lam. 2.4 5. God hath bent his bow like an enemy c. and ver 5. O! if thou comest to that of Jacob Gen. 42.36 Surely all these things are against me and in them God against me it is sad with thee This is the triumph of Faith If God be with us who can be against us This the shreek of the Fainting God is against me and then who can be for me 7. It ariseth from Gods withdrawing Thus with Christ when God Reas 7 would make his condition sad and his burden heavy indeed the Father and his own Divinity withdraw and withhold their comfortable influential presence from the apprehension of the Humane Nature and when was he thus spiritually afflicted But when most outward trouble came upon him when his Murderers the Traytor were upon him and his life drew near to the grave as it was prefigured in David Psal 116.3 when the sorrows or dangers of death compassed him about then the terrours of hell took hold upon him i. e. terrours arising from this the withdrawing of the Divine Love and Countenance Mar. 14.34 Now come his astonishing dismaying fears and sorrows pressing even to death making him as it were to shrink from the great work of his own mercy Now he cries out as his Type My God my God why hast thou forsaken me Psal 22.1 Mat. 27. The perpetual shreek of them which are cast away When we can with David encourage our selves in our relations to 1. Sam. 30.6 and interest in God then every even the heaviest burden even death it self is light and we can in Christs strength shake it off or run away with it as Sampson with the Gates of the City But as when the Sun is down or eclipsed the flowers fold up and droop or when the face before the Glass turns away the face in it vanisheth Even so when God hides his face and we doubt of our Title and Interest we are troubled and then we are as Sampson when his Covenant broken and his locks the sign thereof cut we are as other men our strength is gone any cord will bind us any burden sink us Isa 64.7 Reas 8 8. I might add It may arise from our disacquaintedness with afflictions as to our expectation and resolution But for Use 1. A word to them which are yet in their sins out of Christ And it is 1. Of Conviction 2. Counsel 1 Conviction and terrour to them which are out of Christ If Gods People be lyable to inward and outward trouble at once wherein yet there is not a drop of wrath What shall the visitasion of the rest be wherein there is not a drop of saving pity If they may be so hardly put to it which yet are ever secretly and mightily supported what shall they do that have no strength but their own to bear up under the mighty hand of God Surely if they smart sevenfold the wicked must be avenged seventy times sevenfold If the cup of affliction by reason of the bitter ingredient of inward perplexity be so bitter to them what becomes of them for whom the dregs of that Cup are reserved The godly may stand condemned at their own Bar but the wicked at Gods too and nothing remains to them but a certain expectation of execution without a change O! if Jacob halt sure Esaus back and bones must be broken If the righteous be by reason of sharp afflictions within and without scarcely saved to whom yet all afflictions are through grace ever sufferable short and sanctified where shall the sinner appear when his sins and sorrows shall meet together There be three daies wherein thou shalt never be able to hold up thy head and yet thou must appear First A day of extream Calamity Secondly Of Death Thirdly of Judgment Oh! remember how sad it goes with the godly in a day of outward Calamity because of inward trouble joyning with it through gradual want of Knowledge Faith and Evidence the venome of sin unmortified malice of Satan not yet quite troden under their feet and the withdrawing of Gods Grace and Countenance in part And consider how thou wilt speed which hast no saving Knowledge no Faith no Interest art under the raign of sin and Satan whom the holy and jealous God cannot endure to behold but with revenge and execration Psal 27.13 David had fainted in his affliction had he not believed c. Surely then thou must utterly faint because thou hast not obtained an heart to understand and believe to this day The Children of God notwithstanding all their inwâ—rd and outward pressures can say as Paul sighs for them all 2 Cor. 4.8 9. We are troubled on every side yet not distressed so as there is no way to escape or bear up We are perplexed but not in despair persecuted but not forsaken cast down but not quite destroyed But if thou lookest not to it betimes such a day will come upon thee as wherein thou shalt be so beset with trouble that thou wilt be absolutely concluded and shut out from all relief so perplexed that thou wilt despair so pursued by the avengers of bloudâ— that thou wilt be quite forsaken of heaven and earth so cast down that thou wilt be utterly destroyed and dashed in pieces Oh! if trouble such trouble may seize on Gods dear ones what reprobate fear and astonishment shall take hold on thee that art a stranger a slave an enemy and yet secure and presumptuous in that condition 2. It is a word of Counsel to thee as to be an alarm to thy security so an Antidote to thy presumption and censoriousness in reference to the godly The men
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
39. The Lord shall judge his People when he sees their power is gone and see now That I even I am He and there is no God with me Thus Psal 106.8 Nevertheless he saved them for His name sake but what Name even That Glorious one of His Power that he might make His Power known II. In respect of Believers The life of every Saint is a Tragae-comedy and the Last Act of it crowns the whole play Mark the upright man and Behold the just for the t Psal 37.37 End of that man is peace Out of the Eater shall come meat This affliction and That affliction yea the whole series of them shall work together for my Good Rom. 8.28 Saints good is Gods Aime As Love is the principle He constantly Acts from so the Saints good is the End He propounds and aimes at in All His dispensations From this He never swerves The fire of Love never goes out of His Heart nor the Saints good out of His Eye When He frowns chides strikes yet then his heart-burns with Love and His thoughts Are To do them good Jer. 24.5 and 29.11 Deu. 8.2.16 But what good Much every way chiefly with respect to their Corruptions graces services glory 1. Saints Corruptions To purge and subdue them This is All the fruit the Taking away of their sin Isa 27.9 Afflictions are Gods brine and pickle to preserve the Saints from putrifying Pauls thorn in the flesh was given Him to prevent and mortifie Pride 2 Cor. 12.7 All the Harm which the fiery Furnace did the young men in Dan. 3.23 24. was but to burn off their cords Our Lusts are cords cords of vanity fiery tryals sent on purpose to burn and consume them Adversity like Winter-weather of great use to kill weeds and Vermin which the Summer of Prosperity is wont to breed God is fain to rub hard many times to fetch out the dirt that is ingrain'd in our Nature This Thunder serves to clear the Air from infectious Vapours This Bitter potion purges out Ill Humours Be the Teeth of thy Troubles never so many never so sharp 'T is but to file off thy Rust This Tempestious Tossing in the Sea will more purge the Wine from It 's Lees. It clarifies the Soul According to that Zech 13.9 I will bring a third part through the fire To refine them as Silver 2. Saints Graces And that 1. For their Trial and experience That the trial of your Faith c. 1 Pet. 1.6 The fire tryes the Gold as well as the Touch-stone Diseases not only need but Try the Art of the Physician and Tempests the skill of the Pilot. The Saints Sufferings are but as so many Touchstones Now now shall the Saint clearly Know whether the Conscience be sound or foundred if it will pace well in Rough wayes Here here is the Faith i. e. the Tryal of the Saints Faith and patience Rev. 13.10 2. For their Increase and Growth The snuffing of the Candle makes it burn the brighter Hence it is that the Saints glory in Tribulation Rom. 5.5 because their sufferings add strength to their graces Never are Gods spiritual Nightingales apt to sing more sweetly then when the Thorn is at their Breast Saints are indeed made of pretious metal and yet they are too too apt to lose their Edg. Hence it is That God by afflictions whets and sharpens them He beats and bruises His links to make them burn the brighter loads his choisest Ships with sufficient Ballast To make them sail the steadier bruises His Spices to make them send out an Aromatick Savour Jer. 22.21 Isa 26.16 Heb. 12.10 Object But I find not this precious benefit Sol. Afflictions do not presently work at least thou maist not presently feel their operation As Christ to Peter what I do thou knowest not now John 13.7 but thou shalt hereafter So afterwards it brings forth the fruit of Righteousness Heb. 12.11 3. With respect to Saints future services Great sufferings are many times sent to prepare Saints for extraordinary Services See it in u Gen. 41.40 41. Joseph and Paul Joseph thrown into a pit sold a slave into Egypt there cast into a prison by All fitted for a Palace and to be a Nursing Father to the Church God bestows more Chopping and Hewing on Corner-stones because He intends they shall not only support but adorn the Building God means to build high upon them therefore laies his foundations very low Intends to sell these Diamonds at an high rate and thence it is He spends so much Time and Art in cutting them 4. With respect to the furtherance of their future Glory Christ went from a Cross To Paradice so do Christians The Master was made perfect through sufferings Heb. 2.10 So are Saints his Servants Though the Saints Cross cannot merit yet it makes way for a Crown of Life Jam. 1.12 Their Light afflictions which are but for a moment occasionally work for them a far more excellent and eternal weight of Glory 2 Cor. 4.17 VI. Be it really Ill never so ill yet It might well be worse Be the suffering what it will yet whilst here whilst Above ground 'T is far less then I have * Ezr. 9.13 deserved Blessed be God cryed out that w Mr. Whitaker Man of God when in the Paroxism of His Gout This though sharp is not Hell The worst that we can feel here in not the 100000 part of what we have deserved hereafter Every step on this side Hell is mercy saith a sensible Believer God is gracious in His greatest severity remembers mercy in the midst of Judgment As 't is said of Ashur His shoos were Iron and Brass yet he dipt His foot in Oyl Deut. 33.24 25. So God Tempers his greatest severities with the Oyl of Mercy Corrects but in measure Is 17.6 nay in Mercy in infinite Mercy I that have deserved the blow of an Executioners Axe am sent away with the Lash only of a Fathers Rod. God only lops off some luxuriant branches when in Justice He might cut up the Vine both Root and Branch and cast both into Everlasting flames VII And Lastly Be it now never so Ill it will certainly be x Nemo desperet meliora Lapsus Sen. Tâ—ag Better Thus the Psalmist All thy waves are gone over me yet the Lord will command His loving kindness Psal 42.7 8. Thus the Church Mic. 7.7 8 9. More particularly Faith concludes 1. My Afflictions though Lasting will not be Everlasting Though the night be dark and long yet there will come a day-break and comfortable Dawn my God will not alwayes chide neither will he contend for ever Is 57.16 Rev. 2.10 2. My greatest Extremity of Distress is Gods fairest opportunity for Deliverance When the Cassians are most infested with Locusts then and not till then do the Seleucidian Birds come in to their Assistance Caus Hier. l. 6. c. 31. Now now will I arise saith the Lord Deut. 32.36 Cum duplicantur lateres venit
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
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
lawfully made now by us Christians because what was lawfull to the Jew on Morall considerations and not on any Ceremoniall considerations that is also lawfull now unto us Christians Let it be noted I do not say what was once lawfull to them is now lawfull unto us for it was lawfull for them to sacrifice it is not now lawfull unto us But I say what was once on Morall grounds lawfull to them is now lawfull to us because the morality of the thing which is supposed the ground of this Vow is the same to them and us It was lawfull for Jacob on Morall motives to engage himself more closely to God if God would indeed be with him It is as lawfull for any of us on the same occasion and for the like motive to vow unto God Jacob was moved to it lest he should be found lesse than ordinarily thankfull for a more than ordinary providence and mercy to him So may you or I * Neque enim à pii hominis officio tunc abhorret votivam oblationem velut solenne recognitionis Symbolum consecrare ne ingratus erga benignitatem ejus videatur Calvin Instit l. 4. c. 13. for it is not abhorrent to the duty of a pious man at such time to consecrate as a solemn testimony of his acknowledgement an offering by Vow lest he should seem unthankefull for his bounty If there were then Vota moralia Vowes that were morall in their matter manner motives and ends and that such there were Job's covenant with his eyes and David's swearing to keep Gods Commandments prove to us either we must say they did what was unlawfull or else we cannot make such moral Vowes which is not rational to suppose or else yeelding such Vowes so made to be lawfull to them they are so to us But thirdly Vowes may lawfully be made by us Christians 3. Vowes by generall consent of Nations approved for it is a kind of thankfulness and acknowledgement made to God with the universall approbation and consent of men It is such a chief Rent that no Nation in the world putting a value on Gods goodnesse and putting a difference between great and little dangers between great and little blessings Quid enim nisi Vota supersunt Ovid. but did constantly approve this way of preventing great dangers by great Vowes and resenting great blessings by like vowed praises Thus addressing themselves in a more than ordinary manner to their Gods on more than ordinary exigences And if I must bring my witnesses to depose for the truth one speaks in English thus Votum omnibus gentibus populis in periculo constitutis usitatum Szegedin loc com de Votis Vow was used frequently by all Nations and people beset with danger Another learned Pen at once intimateth the universality of the custome and censureth the vanity and blind folly of the Heathens in their Vowes to their Idol-Gods Hence the * Hinc illa Votorum ineptiae imo prodigiosae absurditates apud Ethnicos quibus nimis insolenter cum diis suis luserunt Calvin Instit l. 4. c. 13. follyes and monstrous absurdities of the Heathen in their Vowes wherewith they did too insolently abuse their Gods It were endlesse to attempt what testimonies might be gathered up in this point but by these it is apparent that thankfulness is a debt which all Nations apprehended might and ought to be ensured to God by Vow So that hence I would collect that as gratitude is not only lawfull but a duty imprinted on the soul of man so this high degree of gratitude is a Copy or Transcript of that Original It is lawfull doubtlesse to us to be thankfull in the highest degree Now the return of more than ordinary duty for more than ordinary mercy is the highest and is the Vow we speak of Fourthly Vnlesse such Vowes may be accounted lawfull to us 4. Vowes the only Gospel free-will offering extraordinary I cannot see how we have any way of making free voluntary and extraordinary acknowledgements unto God For since all duty is commanded and so determined as to matter and manner ordinarily that the Law prescribes and enjoyns them and we may not superadde any thing to the Law yet sometime more than ordinary mercy gives us command to be more than ordinary in our acknowledgements which since it may not be by doing any thing not commanded must be done by adding our own promise and word to have more than our ordinary care was or otherwise would have been to do what is commanded or else it must be left undone as unlawfull which is in the issue to leave us without any way of binding our selves to acknowledgements suited to extraord nary providences In a word Seeing the Law of God is the standing rule of our daily obedience and is the same unchanged rule of our daily duties but withall the mercies and varieties of providences are a Law likewise to us Christians and when great require great and suitable deportment in us We must have some way and that lawfull to measure out our resentments which can be no other but the laying bonds and voluntary obligations on our selves unto God which is the same with this Vow Either there must be some such lawfull way or else great providentiall mercies which call for greater returns and are a reall Law to us cannot be duely observed and obeyed Now I know riches of grace in the Gospel have not so intrenched on or done injury to providences I know that as grace is no enemy to the standing Law nor patronizeth licentiousness so neither is grace an enemy to providence nor warranteth any one to overlook the greatnesse and extraordinary mercy in any providences or to be carelesse and sleight in answering them with unsuitable return of thankfulnesse But 5. Vowes best ensure duty and ensnare not us Fifthly That is lawfull to us Christians which doth most certainly ensure our duty to God yet doth not ensnare us in the ensuring of it That you or I may do lawfully which will not ensnare us but more strongly engage us to our duty none will doubt this In dealing with a man you or I or any reasonable man would be ready to give any security that we might give without ensnaring our selves Judg. 11.35 Now Vowes well composed do more ensure the duty for we cannot go back it is a Vow yet do not ensnare for we can perform them they are Vowes well composed Jephthah's Vow bound him fast for it was the bond of a Vow but this bond ensnared him for it was rash and ill composed such was unlawfull to him and is to us David's Vow here was an ensuring him to God and his duty it unalterably bound him yet it was no snare to him for he had so vowed that he could say I will pay my Vowes such Vowes were lawfull to him such are lawfull to us Now all well composed Vowes will be such they will very firmly
bind us to duty and they will never ensnare us in their binding us which thing will be more plainly seen upon discovery of the next Generall viz. 3. Generall It must be 1. In extraordinary cases When Vowes are well composed and so consequently for the advantage of Religion First then If you would duely and well compose your Vowes you must wait a fit season not vow on every occasion Who is ready to vow on every occasion will break his Vow on every occasion It is a necessary Rule That we be as sparing in making our Vowes as may be there being many great inconveniencies attending frequent and multiplyed Vowes It is very observable that the Scripture mentioneth very few examples of Vowes compared with the many Instances of very great and wonderfull providences as if it would give us some Instances that we might know what we have to do and yet would give us but few that we might know we are not to do it often You read Jacob lived sevenscore and seven years Gen. 47.28 but you reaâ— I think but of one Vow that he made Our extraordinary exigences are not many and I say our Vowes should not be more Let this then be the first necessary ingredient of a well-ordered vow Let it be no oftener made than the pressing greatnesse of an evil to be removed or the alluring excellency of a blessing exâ—raordinary to be obtained will well warrant Jophâ—hah's Vow was so far right he had just occasion there was a great and pressing danger to be removed therâ— was an excellent blâ—ssiâ—g to be obtained the danger was lest Israel should be enslâ—ved the blessing was victory over their enemies This warranted his Vow though his rashnesse marred it It was in David's troubles that David sware and vowed a Vow to the most High Psal 132.1 2. And Jacob forbare to vow untill his more than ordinary case bade him vow and warranted him in so doing Gen. 28 20. Let us do as he did spare to vow untill such case puts us on it Secondly 2. It must be deliberate When the extraordinary case warrants thee to this exâ—raordinary obliging thy self then be sure to proceed deliberately and with advice Consider what thou dost every one condemns rash Vowâ—s and I am sure inconsiderate Vowes are rash ones Ad votum tria de necessitate requtruntur sc deliberatio c. 2 a. 2. q. 83. art 1. Scriptura hoc ejus factum narrat tantum sed non laudat Pet. Mart. loc com cl 3. c. 6. Vt matuâ—è deliberemas loc com de votiâ— Here Jephihah falled he did not consider and ponder wâ—th himself what he was about to do when he vowed Aquinas reckons this among the three things necessary to a Vow And since this was wanting in Jephthah the Scripture makes a narration of his fact but no where giveth commendation to it This is one of the condition Bucan prescribes That we throughly weigh But we have a greater than Aquinas or the other two here Be not rash with thy mouth and let not thine heart be hasty to utter any thing before God Eccl 5.2 Which rule he doth in the Context extend to this case of Vowes Vers 4 5 6. Be not hasty but dâ—liberate these four things in thy Vow 1. Whether lawfull 1. First Whether that thou vowâ—st to do be lawfull sin can never be the matter of a justifiable and well composed Vow If that thou vowest be not lawfull it is not so much a Vow as a contriving and designing of wickednesse It was a murthâ—rous conspiracy of those more than forty Act 23.21 not a Vow to take away Paul's life Whatever God hath forbidden us in our ordinary course of life as he hath forbidden every sin that cannot be the matter of an extraordinary promise unto God The S hoolmen tell us it is to be de meliore bono Aquin. 2 a. 2ae q. 88. ar 1. c. in an excelling good now what is not lawfull is not good They tell us Debet fieri Deo de iis quae Dei suâ—t It must be made to God in the things that are of God and we are sure no unlawfull thing is of God 2. Whether acceptable to God 2. As it must be considered whether the thing be lawfull so next we are to consider whether it will be acceptable unto the Lord. The Vow is made to him and the performance of it is to him It is a Debt and payment is to be made to him If it be a matter which thou findest upon after-search to be indeed lawfull yet in reason to be thought not acceptable for so great a mercy as thou hast received thou wilt be enforced to confesse thy mistake and errour in vowing And this is to provoke God Eccl. 5 6. Sit Deo acceptum is the second circumstance under deliberation which will be seen 3. Whether proportioned 3. By a third particular i. e. Whether that thing thou vowest bear a proportion to that thou didst expect and pray for when thou vowedst or to that thou hadst received for which thou dost now make thy Vow Bâ—ing it with the providence which occasioned it set them together and hear what thy own reason what other mens judgement what the very things themselves what thy receipts and returns say of thy Vowes in the maâ—ter of them as in ordinary so in all extraordinary mercies God requires and accepteth only suitable and well proportioned returns If it be over proportioned it will hazard thee if it be under-proportioned it will shame thee and neither will be so well accepted Though one meales meat when thou art hungry is more and a greater mercy than thou canst equall by thy obedience yet to vow thy self and all that is thine for that one mercy is more than is expected and may be called a disproportioned Vow So on the contrary to pray for a prosperous voyage and an ample return of thousands and to vow thereupon a few pence or shillings is dâ—sproportioned will not be accepted Thou must render to the Lord according to thy receipts from the Lord. Fourthly In a well-composed Vow 4. Whether in thy power thy deliberation must be imployed in considering thy power and ability Whether it be in thy power to do what thou vowest No impâ—ssible thing can be the matter of a Vow God hath not made an impossibility the matter and primitive object of our duty nor doth he expect we should or would he accept such a Vow For a Vow of an impossible thing is in effect to bind our selves to falsifie our Vow Who engageth to do what he cannot do engageth himself to be worse than his word You must consider then whether the thing be possible in it self and then next whether it be in your power that you can say you will do it that you may truly affirm you can absolutely do it which thing being very uncertain for what is to day in our power to morrow
make a man consider what he promiseth to a man How much more care should he use in promising unto God where the promise is more than ordinary where the tye is so indissoluble where the demand is so punctually and peremptorily made where the danger so great in making default Let me commend unto thy more than ordinary care these two things if thou wilt make a Vow so well framed as to set up Religion First Be carefull that thy Vow of obedience for and in consideration of a mercy hoped or received hold weight with that mercy keep a steddy hand and get an even ballance and weigh the mercy which commands thy obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talentum Hebraeorum contineâ— pondere 3000 siclos Bâ—erewood de ponderibus Heb. and weigh thy Vow which promiseth it It will be thy reproach and Religions reproach to have thy Vow sound a shekel when thy mercy weighs a talent when God gives a full harvest thou must not Vow a handfull or one sheaf This were to expose thy God to contempt and it would be a practicall denyall of his bounty to thee Jacob observed this proportion Gen. 28. v. 20 21 22. God shall be his God and then the tenth of all he hath shall be his Davids For all his benefits is as much as according to all his benefits and that speaks proportion and commensuratenesse Take care to this for others will observe and enquire into it They will weigh these two thy mercy and thy gratitude do thou do it first lest thou be shamed lest God be provoked and thou be punished for as good a man and as great as thou who ere thou art who readest this met with all these with shame with the anger of his God and with a punishment too on him for want of this See Hezekiah's fault and punishment 2 Chron. 32.25 Don't fall short of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordidum tenuem sumtum hoc adagio significabant Erasm Adagior chil 2. cent 7. Ad. 3â— Heathens who knew this and observed it as their rule and have branded such who deviate from it be carefull thou put not off a mercy that lives many years with thee with a dayes entertainment or weeks or moneths lodging with thee Secondly Be carefull that thou make thy Vow so that they may be thy witnesses whom God makes be carefull thou make them witnesses of thy performing whom God made witnesses of thy streits and thou madest witnesses of thy Vowes A man that would have his credit in his truth to his word kept up would choose them witnesses of his performing who were witnesses of his promise I think David took this heed in his rendring and paying his Vowes I will do it saith he now in the presence of his people Vers 14. The people were witnesses to his streights Prayers and Vowes and he will honour Religion by performing in their sight what he sealed signed and delivered what he Vowed to the Lord. Seek not more than providence makes conscious to thy Vowes lest this be interpreted ostentation and vain self-glorying take so many lest the good example be lost or thou suspected of falsifying thy Vow Briefly and plainly dost thou on a sick bed make thy Vow before thy Family before the Neighbourhood be carefull to perform it before them let them see thou art what thou Vowedst to be This care in thy Vow will be a means to make it most to the advantage of Religion whilst all that heard or knew thy Vow bear thee testimony that thou art thankfull and more thou seekest not lest thou be suspected to be proud thus Religions gratitude and humility are set forth thus thou givest others occasion to glorifie thy Father who is in Heaven Vse 2 Do well advised and composed Vowes so much promote Religion when well and faithfully kept are they also such sacred and inviolable bonds Then look what Vowes you are under look how you have performed them It is time to view what you fairly promised for advancing of Religion and what you have faithfully performed for its real advantage Christian consider with thy self wa st thou ever in more than ordinary distresse didest thou not then Vow largely tell me what were thy Vowes how hast thou paid them wa st thou ever in poor needy condition didst thou not then Vow to honour God with thy increase to inrich the poore to relieve thine indigent brethren and Gods poore Children Now what hast thou done who are cloathed out of thy flock who are fed at thy table who are lodged at thy charge where 's thy paying thy Vow was it ever thy lot to be tossed at Sea to be mounted up to the Heavens to be cast down again into the depths to be at thy wits end didst thou not then Vow if ever God should command and make it a calme and bring thee to thy desireâ— Haven thou would'st be more circumspect in all manner of conversation more vigilant to thy particular duty more severe against thy particular sinne Didest thou not Vow that an Anniversary Sermon with an allowance to the Poore or a constant Lecture or an Almes-house or some such great standing Monument should commemorate Gods goodnesse to thee and perswade others to trust and seek unto that goodnesse or at least if thy Estate would not do so much hast thou not Vowed to do according to thy power where now is thy paying these Vowes But I was never poore never at Sea may be so yet art thou not under some Vowes for some other mercies wa st thou never in danger of losing thy Estate thy Relations thy life Didest thou never lye dangerously and men thought desperately sick hast thou no sick-bed Vowes upon thee stay here who ever thou art that readest these lines and read not a word more untill thou hast duely considered whether ever thou hast been dangerously sick and what thou then Vowedst and how thou hast performed The proud contemner of Religion learns by his dangerous sicknesse to promise to be religious wast thou ever such didest thou ever so Vow and art thou now what thou didest then promise The prophane swearer and blasphemer is brought by a sicknesse to fear his Oath and to Vow to learn to fear and absteine Oh then if God will not destroy and damn but give life he will that he will repent and amend he will blesse but not blaspheme his Name he will never more prophanely swear and curse wast thou ever such a one so sinnefull so engaged what performance now The Drunkard Vowes sobriety when he is sick the Adulterer Vows chastity the worldling Vowes to mind Heaven the Tradesman who hath so often sold his conscience at every price to gain six pence by an untruth and lye then if this plunge be out lived will keep a good conscience In a word A sick bed makes a sinner sick of his sinne and seldome fails to make him Vow against it Now Reader what thinkest thou Vowes or no
blessings before they can be refreshing Ioh 10.28 Ioh. 14.3 Col. 2.7 Ioh. 15.1 5. Eph. 1.22 23. and this alone from Christ I give unto them eternall life and they shall never perish I go to prepare a place for you I will come again and receive you unto my self that where I am ye may be there also And what is cleerly asserted in these Scriptures is strongly intimated in those emblems by which Christ is described What the root is to the Tree the Vine to the branches the head to the body all this is Christ to believers viz. not only a treasury of all good but a fountain continually streaming down all kind of spirituall blessings into their souls and though faith be both the eye that discerns and the hand that receives all from Christs fullnesse yet 't is he that by his Spirit works this grace in us Faith is our act Gal. 5.22 Ephes 2 8. Phil. 1.29 but it is his gift 't is we that beleeve but 't is Christ enables us to beleeve so that both in purchasing and applying salvation Christ is All. 3. What advantage is it to beleevers to have their All in Christ 1. Because our salvation could have been in no hand so safe so sure as in the hand of Christ had it been in our hand by any inhaerent righteousnesse Psal 89.19 Isa 63.1 Heb. 4.15 Heb. 7.25 our sad experience we have had of our own unfaithfullnesse in sinning away that happinesse wherein we were created may cause us for ever to be jealous of our selves but to have it in the hand of him who is mighty to save even to the utmost who is so faithfull that in all our distresses he is touched with our infirmities we cannot be so sensible of our own miseries but Christ is much more Acts 4.12 and hence it is that as we have no other Saviour besides him so is it impossible we should have any like unto him 2. Because our salvation could have been in no way so comfortable because as God hath the glory of every attribute so have Christians the comfort of every attribute in this way of salvation for as God hath the glory of his Justice from them in their Head and surety to whom in this way he shews mercy mercy and truth are met together Psalm 85.10 righteousnesse and peace have kissed each other Justice it self that dreadfull attribute to guilty creatures is in this way of salvation so far from being their enemy that it becomes their friend and speaks nothing but what is to their encouragement And hence it is that sincere believers have from the very justice of God answered all manner of discouragements arising from their sins Who is he that condemneth it is Christ that died Rom. 8.34 i. e. since God hath already received satisfaction from Christ he cannot in justice require it from the members of Christ Rom. 3.26 Prov. 28.13 With 1 Ioh. 1.9 but is just in the justifying him that believeth in Jesus and if we confesse and forsâ—ke our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse Thus hath the justice of God been their great support in the time of their outward dangers also Psal 89.14 Justice and judgement are the habitation of his Throne In a word this way of salvation which was the contrivance of infinite wisdome and is in it self so mysterious that the Angels delight to look into it does so fully correspond with the condition of poor weak sinfull mutable creatures that it layes a double obligation of praise upon us that salvation is possible and that the way of salvation is so compleat and full The Doctrinall part of this Observation being thus cleared one word by way of Application Vse 1. If Christ be All then is there no ground of despondency either from your own defectivenesse or the defectivenesse of all creature helps Your duties are defective Phil. 3.9 your endeavours defective your very righteousnesse unsafe to confide in But though you have nothing in your selves yet if you have an interest in Christ you need nothing more because in Christ you have All. 1. You have the summe of All. Though you have not estates friends worldly comforts yet in Christ you have what does more than make up the want of all these We may be as impatiently desirous of this and that earthly comfort as Rachel was of children Gen. 30.1 1 Sam. 1.8 whom we find quarrelling with Jacob Give me children or else I die But what Elkanah said to Hannah in the like condition Am I not better unto thee than teâ— sons the same may we say much more to persons interested in Christ Is not Christ better to you than all The absence of the Cistern may well be dispensed with by him who lives at the fountain and the light of a Candle by him who enjoyes the Sun All those seeming contradictions which so frequently occurre in Scripture can no other wayes be reconciled but by the acknowledgement of this E. gr A father of the fatherlâ—sse Psal 68.5 Iam. 2.5 2 Cor. 6.10 How can they be fatherlesse who have a father Thus we read of them who were rich in the midst of poverty who having nothing possâ—ssed All things joyfull in the midâ—t of sorrows i. e. though they had not these comforts yet they had an interest in him who is infinitely more and better than all those comforts Nay as to inhaerent righteousnesse though you cannot attain a perfection yet in Christ is perfection He is All. 2. You have in him the pledge of All according to the Apostles argumentation Rom. 8.32 How shall be not with him also freely give us All things The Inference is strong Had there been any one mercy that God had thought too great too much for worthlesse creatures it would certainly have been this but since God hath not stuck at giving his Son This instance of Gods bounty is so high that it removes all grounds of questioning his bounty in any thing else The Apostle from this mercy might very well infer a certain subsequence of all other mercies that might be profitable or beneficiall no ground of despondency therefore unto such as are interested in Christ Vse 2. What cause have we to be thankfull for Christ We have cause to be thankfull for the meanest of mercies Gen. 32.10 inasmuch as we are lesse than the least of all much more for this which is the highest of mercies The mercies of our Creation preservation c. though never so many and great are little in comparison of this 'T is mentioned as an astonishing act of love that God should so love the world as to give his only son c. Joh. 3.16 so beyond all comparison so beyond all expression If God hath given you his Son 't is more than if he had given you a whole world Ephes 1.3 because it is in him that God
hath blessed you with all spiritual blessings in heavenly places Vse 3. How great is their folly and misery who keep at a distance from Christ Ioh. 5.40 Our Saviour mentions it as the highest folly in the Jews You will not come unto me that you might have life There is in Christ the life of justification to free us from that eternal death to which the Law sentences us The life of sanctification to free us from that spiritual death under which our apostacy hath brought us There is in him an Alsufficient fulnesse for the repairing of all our losses And are these mercies not worthy the coming for The Apostle puts the very Emphasis of the Heathens misery in this Ephes 2.12 that they are without Christ and therefore without hope And what is their misery Shall any of us make our choice Vse 1. Of Exhortation Let it be your care that Christ may be All to you 't is no small nor is it any common priviledge Many there are who live without Christ Ephes 2.12 Others to whom All that is in Christ is so far from being to their salvation that it only aggravates their destruction He that is to some the chief corner stone 1 Pet. 2.6 8. is to others no better than a stone of stumbling and a rock of offence This was prophesied of Christ This childe shall be for the fall and rising again of many in Israel There 's no mercy so eminently good Luk. 2.34 but through our corruptions it may become an occasion of evil Christ himself the greatest of mercies that ever God vouchsafed to creatures is yet so far from saving some from their sins that he only encreases their sin Ioh. 15.22 If I had not come and spoke unto them they had not had sin but now they have no cloak for their sin Those who enjoyed the Ministry of Christ in his own person and were not wrought upon thereby all their sins would comparatively have been a kind of innocence had they not discovered such an height of obstinacy 't is therefore no common priviledge But what should we do that it may be ours Take these few Directions 1. Labour to get your judgements setled in the belief of this great truth That all things in the world are a very nothing without Christ That you are poor in the midst of worldly riches and miserable in the midst of all earthly happinesse while you remain in your estrangements from Christ And that of all kind of poverty and misery this is the worst because it is in those spirituall blessings wherein consists both our present and future happinesse 'T is but little those persons understand of their great concernments that can with that Gospel-fool think themselves sufficiently provided for in the things of this world and say to their souls as he to his Soul Luk. 12.19 thou hast goods laid up for many years eat drinke and be merry Dost thou know thou livest in this world upon the very brink of eternity And dost thou know whether there be more than one step between thee and another world 1 Sam. 20.2 And canst thou take up with any thing on this side Christ it is an argument you know but little of your own concernments Some of the grosser Platonists thought the world to be a great Animal and the soul which acted it was God now if the soul be departed from the body what is it but a meer carkasse without life Christ is the very life and soul of all our comforts and without him all our creature-enjoyments are but as so many cyphers without a figure which have no significancy in them but are as so many nothings Nothing in respect of true comfort here nothing in respect of your preparations for another world Labour therefore through the glasse both of Scripture and experience to behold all the excellencies of this world as so many bladders filled with wind and at best to be like Hagars Bottle which was soon empty Gen. 21.15 or as broken Cisterns Cisterns and therefore cannot hold much broken Cisterns and therefore cannot hold what they have long Ier. 2.13 And withall let it be your wisdome to look upon Christ as that everlasting Fountain of all good which can never be drawn dry as that never failing Spring of all those blessings which will not onely sweeten every condition here but go with us beyond death and the grave Such fixed apprehensions of these things will be singularly usefull to engage our souls in an earnest pursuit after Christ Psal 63.8 or in the Psalmists words to follow hard after him and 't is his promise that they that come to him he will in no wise cast out Joh. 6.37 2. Be speedy in casting out those inmates which because they are unmeet companions for Christ 1 Sam. 5.4 Amos 3.3 may hinder his taking possession of your souls The Ark and Dagon could not stand together in the same room but if the Ark stands Dagon falls Can two walk together except they be agreed Christ and our corruptions are at no agreement these two cannot dwell together under the same roof If you would have Christ to take up his abode in your hearts you must prepare a place for him Psal 132.4 5. It was said of David he would neither give sleep to his eyes nor slumber to his eye-lids till he had found out an habitation for the mighty God of Jacob. The souls of most men are so crowded with other guests that the best entertainment they can afford Christ is but such as he found in his first entrance into the world an out-room a stable a manger But let it be your care to renounce communion with all things that might hinder your communion with him Psal 45.10 11. to forget thy own people and thy Fathers house so shall the King greatly desire thy beauty so not otherwayes he will have no rivals no competitors not a part of our heart but all 3. Be willing to accept of Christ upon his own termes there can be no termes hard on which we may gain an interest in him Matth. 16.24 The great and main condition is Self-denial together with a full resignation of our selves to him and self-denial if duely considered is the greatest self-advantage 1. Because he calls us not to deny our selves in any thing that is truly for our spiritual good or at least so far as 't is for our good 2. Though he calls us to deny our selves in many outward good things yet 't is not so much to part with them as to exchange them for what is better 3. The main objects of self-denial are those things which 't is our priviledge to be freed from no reason therefore to be offended at such termes as these to resign up our mistaken judgements to the guidance of infinite Wisdome our corrupt wills to his most holy and gracious will 1 Joh. 5.3 Psal 119.151 172.
and jewels into the Sea another eagerly drinking down that which you knew to be the juice of Toads and Spiders or hugging a Viper and Scorpion in his bosome anothe stabbing himself in the breast another laughing at and licking his own plague sores and all of them reviling cursing striking spitting in the face and stabbing at the heart of those that any wayes endeavour to hinder them from destroying themselves or that will not do as they do and be as mad as themselves should we not pity them and with grief of heart say Wo is me that I live among such Why Sirs He that hath had any serious thoughts of Eternity that hath soberly considered the worth of an immortal soul that believes the Holiness Justice and Power of God that understands the evill of sin what a plague what a venome what a dagger at the sinners own heart sin is he cannot but see and know that every ungodly prophane sinner is much more an object of highest compassion than any I have now mentioned and therefore cannot but cry out Wo is me c. 3. It is a trouble to good men to sojourn c. with reference to themselves and their own concernments because they are sensible that such a condition layes them open to a great deal of danger and that 1. In regard of their graces for the want of the society of good men and the Ordinances of the Gospel is like the want of dew and rain to the grass or food to the body and therefore those who have tasted of the sweetness and fatness Psal 36.8.65.4 and know what a blessedness 't is to be satisfied with the goodness of Gods house cannot but mourn over the want of Gospel-Ordinances as the presence of the Sun beams make the flowers to be fresh and beautifull and yield a fragrant smell whereas the want thereof makes them look pale and wan and hang the head even so the enjoyment of good society and Gospel-Ordinances makes the graces of a beleever amiable and lovely and give forth their pleasant smell the want of which makes them very much to droop and languish And then on the other side the society of wicked men the venome and poyson of an evill example the alluring flatteries of the world on one hand and its frowns and threatnings on the other hand are of great force to nip and blast to dead and dull the graces of good men And therefore he who knows the worth and value of true grace that accounts it his riches his treasure his jewel his life Luke 12.21 and is sensible how much depends upon the life and vigour of Grace and Religion in his soul and understands how destructive the want of Gospe-Ordinances and the company of evil men are to his graces may well cry out Wo is me that I sojourn c. 2. In regard of their persons and the concernments of this life the enmity that is in the seed of the Serpent against the seed of the Woman doth not onely put forth it self in endeavours to ruine or weaken their graces but also to destroy their persons wicked mens malice against that spiritual life of grace in good men which themselves do not partake of doth soon improve into malice also against that natural humane life which themselves are also partakers of their desires to suck the blood as I may so say of good mens souls graces makes them delight to suck the blood of their bodies witness Cain 1 Joh. 3.12 the first that learnt this bloody trade by killing his brother for no other cause but because his own works were evil and his brothers righteous witness also Ahab and Jezabel Manasseh c. but the foul-mouthed witness to this black and sad rruth is the scarlet bloody Whore of Babylon Rev. 17.6 who is drunken with the blood of the Saints and with the blood of the Martyrs of Jesus and therefore in Gods due time she shall have blood to drink those therefore who understand what an hellish fire of rage is in the hearts of wicked men how great their malice is against goodness and good men and what combustible matter our life and the comforts of this life be so far as they value these mercies have reason with David to cry out Wo is me that I sojourn in Mesech c. And now the wofull condition of those that are deprived of Gospel Ordinances and sojourn where heavenly Mâ—nna doth not fall and who dwell among and converse with wicked and ungodly men as it calls upon us to bless God when it is not so with us and to pity and pray for those who have reason to take up such a complaint as David here doth so also to bethink our selves what we ought to do if the case were ours for you know the life of a Christian is very oft and very fitly in Scripture compared to a warfare and surely he is but a mean souldier and never like to come off with victory and triumph who doth not prepare himself for all kinde of assaults and doth not labour to fortifie every passage whereat he may be stormed and therefore 't is good for us to make the condition of others our own so that this question or practical case of conscience will offer it self to our consideration Quest How shall those Merchants and others keep up the life of Religion who while they were at home enjoyed all Gospel-Ordinances but being abroad are not onely deprived of them but liable to the Inquisition and other wayes of persecution for their Religion Before I answer the Case I shall a little open it and lay down some preparatory propositions for the right understanding of it and then direct our practise By Religion we do not understand any outward way or form any pomp and gayeties in worshipping God but such a due sense of our dependance upon a good and gracious almighty holy God for our being and well-being both in time and to eternity as doth powerfully engage the soul heartily to love God and sincerely to serve him in obeying his good and holy commands made known to us By the life of Religion we may understand either 1. The truth and reality of it in the soul in opposition to a soul dead in sin or 2. The vigour activity and livelinesse of Religion in opposition to a dead dull languid principle and both may be well included in the Question for as we are all concerned to endeavour by all fit and lawfull means not only to have our bodies kept from rotting and putrifying by the salt of a living soul but to have them active and vigorous sit for the employments of a naturall life Salillum animae Plaut and not stupified with lethargies and benumming palsies even so we ought to endeavour not only that our souls may be quickned with a true principle of Religion but that we may have such a lively vigorous and influencing sence of divine goodnesse upon them