〈◊〉 〈◊〉 〈◊〉 more venatorum persequentium feram Aret. Ignatius Epist ad Rom. James 5 17. Eye Paul how industriously and indefatigably he pursues even as a Beagle his chase with full cry and all celerity Phil. 3.10 ad 15. Observe Ignatius how he goes to the beasts to be devoured as if he had gone to a Bridal to be married Lastly Slight not the Martyrs in Q. Maries daies who went to the fire as if they had been going to a bonefire En amote hoc parum est amem validius Aug lib. de Med. c. 18. Seest thou this woman saith our Saviour to Simon of Mary Magdalen with what activity and affection she hath washed and wiped my feet her tears being the water her hair the towel let it provoke thee to more diligence and devotion Luk. 7.44 45. Examples are pricking and provoking goads to quicken us fires to light our candles by to heat our bodies with 8. Keep quickning company As bad company is water to quench so good company is oyl to quicken fervour Bonus comes pro vehiculo As Iron sharpens Iron soone gracious heart sets an edge upon another Prov. 27.17 Holy Companions are bellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up and make burn the graces that lye in embers 2 Tim. 1.16 The gracious affections of Saints are called beds of spices Cant. 6.2 Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes Alexander where ever he came perfumed the Room with his presence so does every believer with his speeches David who desires quicknings picks out quickning company I am a companion of all them rich or poor that fear thee and of them that keep thy precepts Psal 119.63 Paul is pressed in spirit by the company and conference of Silas and Timotheus Acts 18.5 the two Disciples hearts burn'd within them in their journy to Emans by that sweet discourse they had with Christ Luke 4.32 9. Consider quickning considerations they that are apt to faint and tire in a journey carry about their bottles of water to quicken their spirits let these ten considerations be such bottles to you when you tire in the journey of a duty 1. Consider how odious and abominable Sloth is to man or God the Romans judged sloth and idlenesse worthy of the greatest contempt Asinus ad lyram Asinus ad tibiam Zon. Annal l. 2. Peir 87. d. l. 3. cap. 16. Enerves animos odisse virtus solet Val. Max. lib. 2. cap. 7. are Proverbs of the greatest derision and disgrace how contemptibly does Jacob speak of Issachar a strong Asse couching down between two burthens Gen. 49.14 15. yea God himself refuses the first-born of an Asse in Sacrifice Exod. 13.13 Bellarmin gives this reason because it was animal tardigradum a slow paced and sluggish creature which God hates God being a pure act loves pure activity Oh what thunder-claps and cracks of threatnings may you hear from the Mount Ebal of his Word able to make the most sluggish Caligula to creep under his bed for shelter Cursed be he that doth the work of the Lord negligently Jer. 48.10 Cursed be the deceiver that hath in his flock a male and sacrificeth unto the Lord a corrupt thing Mal. 1.14 God threatens to remove the candlestick from the Church of Ephesus because she was grown remisse in her first love Rev. 2.5 6. he terrifies the Church of Laodicea with the menace of spuing her out of his mouth for her lukewarmnesse the servant who had not returned Cent per Cent for his talent is called wicked and slothful servant and cast into the darkest dungeon Matth. 25.26.30 how would this consideration well considered on cause all slothful servants ears to tingle and their hearts to tremble II. Consider sloth exposes you to all manner of sin especially these two desperate and dangerous ones 1. Sordid Apostacy 2. Spiritual Adultery I. Sordid Apostacy Sloth in the Soul is like Green Sicknesse in the body of a Virgin which makes her not only fall from her colour strength stomach to wholsom food but also to long and lust after trash and trumpery coales soot ashes the Galathians because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mind and metal do therefore prove Apostates beginning in the Spirit ending in the flesh Gal. 3.1 3. * Tepiditas si â—allum obduxerit siet Apostasia Greg. Moral lib. 22. cap. 5. falling off from fervor will turn to falling away to folly The slothful man will not bring his hand to his mouth Prov. 19.24 it is expounded of a slothful Minister who will not bring voci suae vitam suam his works to his words though this be an undoubted truth of lazy and slothful Ministers yet the Provetb holds true of all sluggards tendency to falling away in their hand from their mouth i. e. from what they have formerly professed Consider how great and grievous a sin Apostacy is it was the first sin that ever was committed it was the sin of the Devils for which they were cast out of Heaven and cast down into Hell Heb. 10.38 if any man draw back my Soul shall have no pleasure in him a metaphor taken from a sluggish Jade who finding the load come heavy draws back again the backslider in heart much more in hand from Gods way shall be fil'd with his own waies Prov. 14.14 i. e. he hath run away from his Captain Colours Cause and he shall have Marshal Law for it it will be worth my pains and your patience to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters 1. Ministers Judas who revolted from his Master and Ministrie turning from being a guard to his Saviour to be a guide to the Souldiers Acts 1.17 afterward hanged himself his bowels burst out of his belly and so he took his proper and peculiar place in Hell vers 18.25 John Speiser Preacher at Ainsborough in Germany Scâ—lt annal 118. who preached so profitably and powerfully that the common strumpets left the Brothel-houses then tolerated and betook themselves to a better course Anno. 1523. yet afterwards revolting to the Papists he perished miserably Joseph Antiq. l. 1. c. 12. Ut condimentum sit aliis Aug. lib. 16. de Civ Dei c. 30. 2. People Remember Lots wife Luke 17.32 who turning back to Sodom was turned into a pillar of salt to season us that we may be preserved from the stinking sin of Apostacy Lucian a great Professor in the daies of Trajan but revolting was torn in pieces and devoured of Dogs The Emperour Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians who throwing his blood up to Heaven died scornfully crying Vicisti Galilaee vicisti II. Spiritual Adultery Bodily sloth exposes to corporal Adultery Quaritur Aegisthus Davids instance clears it sufficiently 2 Sam. 11.2 Spiritual sloth exposes to Spiritual Adultery Rom.
Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. By this his desire wee are to understand a marvellous strong intention of spirit Hâ—sych and an earnest study and indeavour after accomplishment Hesychius expounds the term by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will desire wish love and delight in the work Hee wills it not onely as a possible atchievement but as amiable hee endeavours to compass it by all good means because he proposes so desireable an end The sincerity of our desires in obtaining of possible designs is manifested by our diligent endeavours in the use of proper waies to effect them Aristot Rhet. l. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the most part saies the Philosopher no man delights in or hankers after impossibilities No rational man certainly And therefore wee are to conceive that our Apostle doth here under his importunate desires couch and imply all holy means to accomplish his end Upon which account hee presently subjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his prayer to God for that purpose of which afterwards Onely at present observe from the connexion of his prayers to his hearty desires That lively are those prayers which flow from the heart Note Most harmonious in the ears of God are those groans that mount up to Heaven upon the wings of ardent emanations out of the depth of our hearts Suspiria è sulco pectoris ducta When the words of our petitions ascend warm and reeking out of our bowels when every expression is dipt in our heart blood 2. The persons that were the subject of his prayers and desires For Israel And here it is considerable in what relation Israel stood to the blessed Apostle Rom. 9.3 Rom. 11.1 Phil. 3.5 Act. 23.6 They were his Brethren his Kinsmen according to the Flesh For I also saith Paul am an Israelite of the seed of Abraham of the Tribe of Benjamin In another place hee acquaints us that hee was circumcised the eighth day of the stock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews i. e. both by Father and Mother as touching the Law a Pharisee It appears thence 2 Cor. â—1 22 that the Israelites were his kindred his own dear and near relations remaining for the most part in a state of ignorance as to the Messiah and of alienation and estrangement from the Covenant of Grace and the mystery of the Promise through Faith in the blood of a Mediator For these it is that our Apostle groans for these hee is so ardent in prayer for these hee pours out such earnest petitions to the Father 3. The great scope and design of the Apostle for his kindred and relations according to the flesh in all his desires endeavours prayers was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might bee saved The earnest sollicitude of his Spirit the fervent petitions poured out into the Divine bosome did all combine in this that his natural might become spiritual relations that his kindred of the Tribe of Benjamin might through union to Christ be allied to him in the Tribe of Judah What is natural to animals and plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thirst after an impression of their own likeness upon another Arist Pol. l. 1. c. 1. Is much more longed for by Saints that others might be holy and happy as well as themselves but especially such as are nearest to them by the bonds of nature Holy Paul doth not press after outward injoyments as health strength riches power or dominion in the world that Israel might have prosperity and plenty in their Streets and Pallaces or that the Kingdome should bee restored to them from the Romans Not the great things of the Earth but the greater of Heaven This his soul travels with that Christ might bee formed in them and dwell in their hearts by Faith that so Israel might bee saved 4. In these words wee may observe likewise the kind compellation wherewith our Apostle doth salute the saints at Rome to whom hee wrote this Epistle by the name of Brethren Now though hee wrote to the Gentiles yet hee lets them know that his bowels did yern over his poor kindred that they also might bee saved The Reason why in this letter to the Romans he doth so pathetically mention these his desires with such strong and vehement asseverations is because there were great numbers of the Jews at Rome and principally of he two Tribes that returned out of the Babylonian captivity who after the wars of Pompey and other Roman Generals and Captain in Judea were very many of them transplanted into Italy Which is not onely attested by Civil and Ecclesiastical Historians but also by Scripture it self declaring that there was a solemn Convocation of the Jews assembled by Paul at his arrival Act. 2â— 17 c. To whom the Apostle did first preach the Gospel and related the story of his coming to that Imperial City by reason of his appeal to Caesar From all these parts laid down together there result this Doctrinal Conclusion Observ That to endeavour the conversion and salvation of our near relations is a most important duty The president and example of our holy Apostle compared with and confirmed by other Scriptures will notably evince the truth of this assertion 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall One great end why God bestows the graces of his Spirit upon us is that wee should spend the savour thereof upon others Our discourse must hee seasoned with the salt of grace Col. 4.6 Ephes 4.29 that it may minister edification to others Our speech should never overflow in abundance but like the waters of Nilus to render the neighbouring Plantations fruitful Grace is sometimes compared to Light by reason of its diffusive nature that our shining conversations night illustrate others in the paths of Truth and Holiness Cant. 1.12 Prov. 27.9 John 12.3 Sometimes Grace is likened to Spikenard to perfumed ointment which must not bee shut up in a box though of purest Alabaster but opened that the whole house may bee filled with the fragrant odour thereof Psal 133.2 To Oil to the costly sacred Oil that ran down not onely upon the beard of Aaron but to the skirts of his garments To Talents which must bee industriously traded with and not laid up in napkins To Dews Showers Waters because of their fructifying virtue 1 Thes 5.11 Rom. 14.19 Heb. 3.13 Col. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 18.30 Heb. 10.24 To a generative Principle because of it's begetting power and influence Wee are therefore commanded exhorted directed to edifie one another to exhort one another to admonish one another to turn one another as that phrase in Ezekiel seems to import converti facite and make others to bee converted as well as our selves to provoke one another to love and to good works When converted wee are injoyned to strengthen our Brethren that wee may save
man live according to the principles of that Religion and as it is with the principle of naturall life it is not made more lively active and vigorous by arguing and disputing wherein it doth consist and what are the proper acts of it but by putting it forth in the due acts and exercises of that life even so the principle of spirituall life in the soul gets no strength by zealous and hot disputing what and which is the true Religion and which be true and proper acts of Religion but by humble practice of what we know to be Religion not but that it is both lawfull and commendable to be able to understand and defend the grounds and principles of our Religion and all the holy exercises of it but I only caution against letting that sap run out in unfruitfull suckers which should nourish the fruit-bearing branches 6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts moving you to prayer meditation c. When you are in a valley of vision you will have many calls and motions from without to hear the Word and pray and receive the Sacrament but when you are abroad in a land of darknesse God must not only be your best but your only friend by his Spirit to jog and stir you up to holy duties and therefore it doth more than ordinarily concern us at a such time not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment 7. Observe and keep a register or diary of Gods mercies and your own sins that you may be often minded what God hath been to you and what you have been to him with how many thousand kindnesses he hath obliged you and with how many thousand sins you have disobliged him When we enjoy publick Ordinances we may there be often minded both of Gods goodnesse to us and our sinfulnesse against him and so may have our hearts stirred up to have very good thoughts of God and very low thoughts of our selves but when we want publick Ordinances we should labour to supply that want by a more strict observation and recording both the one and the other that by reviewing our register we may be enabled to affect our souls sutably either to praise the Lord or abase our selves 8. Lay a charge upon your selves to sleep and awake with the thoughts of God and eternity upon your souls and indeed though this is exceeding usefull for all men yet most of all for those who are deprived of Ordinances 'T is sure that the same truths which at first work upon the soul to the begetting grace are of force afterwards to quicken grace and make it lively and vigorous in the soul and certainly the belief of what God is in himself and to us and the thoughts of eternity have a great force to perswade carelesse sinners to sober and serious consideration the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls it will be of great use to charge our selves more severely with the daily serious thoughts of them 9. Take heed as for your life of indulging any secret sin for that will keep down the life of Religion in the midst of all Ordinances and therefore much more in the want of them a secret disease in the body which spends upon the stock of the radicall moysture will keep a man from being lively and vigorous though he have plenty of very good nourishing food much more will it endanger one in a famine even so a secret sin lodged within and indulged will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances much more when there is a famine or scarcity of the bread of life A Tradesman that hath some secret vent where his estate runs wast may prove a beggar in the midst of daily incomes by a good Trade much more if he spends upon a dead stock and so a man who spends the strength of his soul in some close and secret sin may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances and though he have daily incomes of convictions informations reproofs counsels sollicitations c. from publick Ordinances much more in the want of them and therefore they who value the life of Religion or the life of their souls must take heed of indulging secret sins 10. Be the more carefull often to feel the pulse of thine own soul we use to say every man at a competent age is either a fool or a Physician and though he be a fool indeed who when he needs and may have wiser Physicians will trust to himself yet when we cannot have others a man should the more study himself and the oftener try his own pulse and truly he is but a babe in spirituall things that is not something of a Physician to himself and though we should not trust our own skill or experience where we need and may have the help of others yet when we are deprived of them we should the more diligently converse with our own souls and be the oftener trying how our pulse beats towards God and Heaven and the things of another life 11. Be so much the more in private secret prayer reading and meditation when we want the showrs of publick Ordinances we should the more diligently use the watring pot and water our souls with our foot as the phrase is concerning Egypt Deut. 11.10 If our lot should be cast where there be no publick Markets where Corn might be bought every one would plow and sow reap and thrash in his own grounds Even so if we should live where there be no publick Gospel-Ordinances where the Truths of the Gospel are not publickly to be had where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing and sowing in reaping and thrashing by our own private endeavours and I think it would be fit for us in such a condition to spend that time at least in private duties which others spend in superstitious or Idolatrous services let not us think much to give God and our souls that time which others give to their own superstitious fancies 12. In the use of all private helps act faith in God as being able to supply the want of outward means by the gracious influence of his good and holy Spirit When there was no rain from heaven God could cause a mist to arise and water the earth Gen. 2.6 even so if the Lord should bring us whore there be no showres of publick Ordinances he can stir up in our souls those holy and heavenly meditations which shall again drop down like an heavenly dew upon the face of our souls and keep up an holy verdure and freshness upon the face
you would walk evenly in Gods path you must cut off your right foot 3. Observ That sin is properly and to all intents and purposes our own If thy right eye offend c. if thy right hand offend c. the Apostle writing to the Colossians Col. 3.5 speaks thus Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection c. these sins were their members the whole body of sin is ours and the members of that body are ours there is a great difference between our natural body and our sinful body our natural body is ours quoad usum with reference to our use but it is Gods quoad creationem with reference to its creation The body of man was originally and fundamentally created now there is a twofold Creation 1. When a being is made of nothing this is called by the learned creatio immediata an immediate creation 2. When a being is made of something but that something is materia inhabilis matter altogether indisposed for the producing of that effect and so is little if any thing more then nothing with reference unto that which is made materia est aliquid in se nihil tamen respectu opificii thus when God made the woman of a Rib when Christ turned water into wine when God made man of the dust of the earth it was a creation and this is called by the Learned creatio mediata a mediate creation and our natural body still in a way of generation is Gods creature but our sinful body is our creature hence the Apostle mortifie your members which are on the earth and our Saviour in the Text If thy right eye offend thee c. so that sin is properly and to all intents and purposes our own 4. Observ That although all sins are our own yet there are some sins that in a more especial manner may be called ours namely our right eye sins and our right hand sins or if you will Every man hath his proper particular iniquity his beloved sin If thy right eye offend thee pluck it out and cast it from thee If thy right hand offend thee cut it off and cast it from thee and the handling of this Doctrine will suit the Case that is my task this morning viz. How may beloved lusts be discoverâ—d and mortified In the prosecution of this Observation I shall follow by Gods assistance this method 1. I shall enquire why sin is expressed sometimes in Scripture by the parts and members of our body as in this place by the right eye and the right hand 2. I shall shew you that our right eye sins and our right hand sins our beloved lusts may in a more especial manner be called ours or that every man hath his proper his particular iniquity 3. I shall enquire how this comes to pass that particular persons have their proper and particular sins 4. The Use and Application 1. I am to enquire why sin in Scripture is expressed by the parts and members of our body and particularly here by the right eye and the right hand 1. You must note that the whole mass of corruption in Scripture is called by the name of the old man and the body of sin Knowing this that our old man is crucifi'd with him that the body of sin might be destroyed Rom. 6.6 It is called the old man in every young man there is an old man and it is called the body of sin now if sin in the lump and bulk be a body then particular sins may fitly be termed the parts and members of this body 2. Sin may be thus expressed because as the natural body makes use of its several parts for the managing and carrying on of those works that are natural so corruption makes use of several lusts for the effecting and promoting of those works that are sinful 3. According to their notion that hold the soul by creation as I conceive sinne is conveyed into the soule at first by means of the body Certainly the soule of man is pure and undefiled as it comes out of the hand of God I do humbly propose to men of learning whither that rule corporeum non agit in incorporeuÌ„ or that a body cannot defile a spirit is not further to be taken into consideration We find by experience that as the soule communicates its affections unto the body the body hath life and sense and motion from the soule that of it self is a liveless lump of clay So the body again hath a very great influence on the soul and can and doth communicate its distempers unto it For instance those that have sanguine bodies are enclined to lust those that are cholerick unto rashnesse and passion those that are melancholy unto suspition tenaciousness those that are phlegmatick unto dulness and cowardize So that sin may be in the body dispositivè before it be enlivened by the soule though not formaliter my meaning is the body may have a disposition to defile the soul before it is united unto the soul and if so no wonder if sin be expressed by the parts and members of our body 4 Corruption looks at and shews it selfe by the sinfull actions of the bodie and therefore may have its denomination by the parts of it Hence it is that the Apostle when he had concluded that the Jew and the Gentile were both under sin to make this manifest he tells the Romans how sin discovered it selfe in the outward man Rom. 3.13 c. 2 Cor. 7.1 Their throat is an open sepulchre with their tongues have they used deceit the poyson of aspes is under their lips c. We read in Scripture of the sins of the flesh as well as of the spirit Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit the sinnes of the spirit like so many plague-sores break out into the flesh Wicked men are all over bespotted and beleopar'd with sinne Lying is a spot in the tongue pride is a spot in the eye wrath a spot on the brow bribery a spot in the hand Idolatry a spot on the knee yea they are called spots and blemishes 2 Pet. 2.13 not spotted but spots sin it selfe is a spot and like fire it turns the subject it hath to deale with into its own nature One part of the body in Scripture is called a world of iniquity The tongue is a fire a world of iniquity How much iniquity is there in the world Jam. 3.6 when in this little member there is a world of iniquity Thus much shall suffice to have been spoken to the first thing propounded viz. why sin is expressed sometimes in Scripture by the parts and members of our body My second worke is to shew you that our right-eye sins and our right hand sins our beloved lusts may in a more especiall manner be called ours or that every man hath his proper his particular iniquity If
Tim. 1.15 Some have left their Love Rev. 2.3 Some left the Faith 1 Tim. 5.12 Some have turned after the world as Demas 2 Tim. 4 10. Some have turned aside after Satan 1 Tim. 5.15 And would to God there were no Example to be given in our age and observation it is that which the professors of a true Religion are more subject to then those of a false Jer. 21.1 Hath a nation changâ—d their god which yet are no gods but my people have changed their glory for that which doâ—h not profit Now there are three falls to which men are subject 1. Some fall as wood or Cork into the water sink at first Mat. 14.31 Act. 27.20 and 44. but get up again being helped by the hand of divine grace as Peter or brought off by a miracle of mercy as Paul and his company after all hopes of safety were quite taken a way This the fall of the godly 2. Some fall as lead or stone into the bottom of hell as Pharaohs host into the bottom of the sea and never rise again Exod. 15. having neither promise of God nor seed of God to raise them up again 1 Tim. 1.19 but make a final shipwarck of faith and conscience and of their souls together This the fall of the wicked 3. There is a mixt fall common to both which is like the falling into an Epidemical Disease whereof many dye and as many recover of which in their order There are four kinds or degrees of falling which the people of God are subject to And four kinds or degrees to which the wicked are subject and each latter is worse then other in them both 1. The first and lightest fall of the godly 4. Falls of thâ— Godly is that in their daily combate between flesh and spirit set out Rom. 7. at large and Gal. 5.17 We cannot do what we would but fail or fall short after our best endeavours Our duties are imperfect graces defective our gold and silver drossy our wine mixt with water Sin deceiveth surprizeth captiveth slayeth yet reigneth not all this while It is not I but sin that dwels in me I consent to the Law I delight in the law of God even in my inner man c. These falls or slips are unavoydable involuntary there is no Saint but complains of them no duty but is stained with them In our clearest Sun-shine we see a world of such Moats which yet hinder not the light and comfort of our Justification and destroy not Sanctification True grace consists with these Velimus nolimus Irruunt in nos Egyptiorum muscae obstrepunt Ranae in Cubilibus Regiis Prov. 24.16 yea is not separated from the assaults and induelling of such motions Will we Nill we said Bernard We are pesterd with swarms of these Egyptian flyes and have these frogs in our inmost chambers We are none of us Supralapsarians in this sense but Sub-lapsarians all yea and Relapsarians too The just falleth seven times a day by this infirmity and riseth again and taketh no harm but is kept humble and depending thereby Every son and daughter of Abraham is kept bound under this spirit of infirmity to their dying day This first fall is but like the fall of a mist in a winter morning the Sun gets up and it is a fair day after This is the first fall The second is worse which is 2. An actual visible stumble as to offence of others yet occasioned by some surreptitious surprize of temptation for want of that due consideration which we should always have this Gal. 6.1 the Apostle calls a mans being overtaken with a fault who is to be restored with a spirit of meekness considering we also may be tempted such falls or slips rather all or most are subject to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.2 In many things we offend all We sometimes trip or slip or misse our hold so the word signifies and so down we come but not out of choice Thus did Peter slip or halt Gal. 2.14 when he did Judaise out of too much complyance with the Jewes whom therefore Paul did rebuke and restore Thus the Disciples slipt when they in zeale to Christ would have fire fetcht down from heaven upon those that would not receive them Luk. 9.54 55. whom Christ set right with a spirit of meekness These slips or falls are like those of him whose foot is wrenched or out of joynt whence he halts till it be set right Thus Peter is said to halt Gal. 2.14 he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Paul had set his wrenched foot he went upright ever after Hence that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.1 restore is a Chirurgeons word to set him right as a bone out of joynt He that shall be censorious and severe against these two first kind of falls incident to most let him as Constantine said to Acesius the Novatian Bishop Get himselfe a ladder Socr. l. 1. c. 7. and climbe up to heaven by himselfe he should have but a few come there else 3. The third fall is much worse a fall from the third lost whence like Eutichus they are taken up dead for the present but they come to themselves again These are falls into grosser and more scandalous sins which do Vastare conscientiam set the stacks or Corn-fields of Conscience on fire whereas the other two forenamed especially the former are such as Tertullian calls Quotidianae Incursionis these are very dangerous and befall not all Professors they had not need but now and then one falls into some scandalous sin but they not usually again into the same sin after sense and repentance of it Thus fell David and Peter into foul flagitiousness but not deliberately nor totally nor finally nor reiteratedly Sin raged indeed and seemed to reign for the present Moses hands grew weak and the hand of Amaleck prevailed for the present But a seed of God was in them 1 John 3.9 and they could not sin unto death but were renewed to repentance and their sins are blotted out This fall is like the fall of the Leafe in Autumn life remains safe a Spring in due time follows though many a cold blast first 4. There is yet one worse fall than these former incident to a child of God too to be of the decaying hand and to remit and lose his former fervour and livelinesse And it may be he never comes as the second Temple up to the former pitch and glory Ezra 3.12 1 King 11 4 9 10. Thus Solomons zeale and love was abated in his old age as his father Davids naturall heat was in his age that he needed an Abishag to lye in his bosome Incepit melius quâ—m definit Vltima primit cedunt dissimilis hâ—c puer ille senex so was Solomons spirituall heat cooled by the many Abishags that lay in his bosome and
37.11 his hope perished Lam. 3.18 God hiding his face Satan shewing his teeth casting forth a floud and shooting in a peal of fiery darts Curse God and dye Thou art mine as sure as death as sure of damnation as I my self Then how doth a poor soul mourn I am forsaken and quite cast out of sight I am as a bottle in the smoak of hell like a broken vessel or fire-band reserved for hell as possible for this Venice-glass said that destressed Gentlewoman Mrs. Honywood not to be broken when it falls on the ground as for me to escape the damnation of hell God can do much saith he but doth he shew wonders among the dead Psal 88.10 Then pray he would but cannot hope he would but cannot believe he would but dare not fear he would not but must resolve he would to cast himself upon God but he sees his resolution set another way and he cannot he thinks change it therefore doth he not go about it To God he saith I am cast out of thy sight Psal 31.22 To Satan Vicisti Satana Hast thou found me O mine enemy to despair I yield but call not for quarter nor beg I mercy to affliction he saith I am in the belly of hell Jon. 2.2 the weeds and chains of hell wrap me about to Ministers and other friends he saith Stand away go not about to comfort me Esay 22.4 To promises and experience he saith in his haste All are Lyars Yet may the tide turn Gratia nec totaliter intermittitur nec finaliter amittitur Actus omittitur habitus non amittitur actio pervertitur fides non subvertitur concutitur non excutitur defluit fructus latet succus jus ad regnum amittunt demeritoriè non effective Prid. Effectus justificationis suspenditur at status justificati non dissolvitur Suff. Briâ— and the Sun of Righteousness arise after a long winter and continual night as in those remote Climates who sit in the region and shadow of death and come with healing under his wings and he may cry out Rejoyce with me I have found him whom my soul loveth the lost sheep is found by the good sheepherd the lost Saviour is found Luk. 2. the lost star seen againe Mat. 2. And the utterly despairing hopes of salvation are disappointed by a safe though hazardous coming to land Acts 27.20 and 44. For Gods election stands firm and his love is unchangeable and his gifts without repentance and the undertaking of Christ is to keep his to the end that none shall pluck them out of his hand and whom he gives himself for he presents them spotless and blameless before his Father Therefore are the Godly as firm and safe from utter falling away as Mount Sion from being removed or an house on a rock from being subverted Here follows an Use of Terror and speaks to four Sorts 2. Vse of Terror Hic videmus quanta sit Apostasiae atrocitas nihil ad eam hemicidia adulteria surta c. Par. in lo. 1. This Text is thunder and lightning against Apostates Awake you drowsie Professors There is no sin like Apostacy Adulteries Man-slaughter Theft Idolatries c. nothing to this No impossible written over them they have been renewed to repentance 1 Cor. 6.10 11. Mary Magdalens seven unclean spirits and Manasses ten or more not so bad as the unclean spirit going out and a return with an Ogdeas malorum spirituum as Irenaeus cals it with seven other spirits more besides it self Thou art in the high-way to perdition to the sin against the Holy Ghost Sins and judgements meet together in this sin The Cataracts of upper and neather springs all the windows of heaven and fountains of the great deep as in that great deluge Gen. 11. are broken up to drown thee in perdition Thy sins making way for more judgements and this judgement making way for more sins till between these two seas thy soul as that vessel Act. 27.41 is eternally shipwrackt If thou art not altogether past feeling crucifying the Son of God afresh and treading his Bloud and Covenant under foot I sound this Trumpet to warn thee or to deliver my own soul Remember whence thou art fallen and repent and do thy first works Rev. 2.5 Be watchful and strengthen what is ready to dye Rev. 3.2 Haste escape for thy life look not behind thee as was said to Lot or as Jonathan in another case 1 Sam. 20.38 Away make speed haste stay not 2. This speaks terror to Professors fallen or lying in scandalous sins you can't sin at so easie a rate as others you know your Masters will and do it not therefore shall be beaten with more strips You are as a City set on an hill Luk. 12.48 your fault can't be hid no more than an Eclipse of the Sun when the Moon or other Stars totally Ecclipsed no notice is taken of them 2 Sam. 12.14 1 Sam. 2.24 You make the enemies of Religion blasphem or deride godliness you make the Lords people to transgress your sins are more infectious then others your repentance had need be extraordinary not only for pardon which you haply may obtain but for the scandal which others may take which you can't possibly prevent 3. Terror to such as after conviction and engagements under affliction and distress after some prayers vowes and a begun or resolved reformation return to former courses as they after what they promised in their distress Jer. 34.15 16. Returned when delivered and started aside like a broken bow The new broom of affliction swept the house clean for the present but afterwards the unclean spirit returns and this washed Sowe is wallowing in the the myre again 4. Such as lapse and relapse into the same sin again as Pharaoh Jeroboam and those Antichristian brood Rev. 9.20 21. which repented not notwithstanding all judgements convictions confessions promises go from evil to worse from affliction to sin from sin to duty and from duty to sin repent and sin sin and repent Jer. 9.3 and from repenting of sin in distress go to repent of their repentance when delivered Pharaoh unsaith all he had said and saith his repentance backward as the door turneth and returneth on the hinges is sometimes shut by and by open again so these in no constant posture their goodness like a morning dew a little devotion in a morning for all companies till night comes then a little evening dew again Amphibia that live in both Elements Modo Ecclesias modo theatra replentes Aug. now you fee them at a Sermon anon at a Play-house as Solomons Harlot sacrificing in the morning prostituting her self to all filthiness at night or as Solomons drunken beast that hath had knocks and blows yet being besotted with his drink or company saith Prov. 7.14 â—5 Pro. 23.25 Esay 56.12 They hâ—ve stricken me and beaten me but I felt it not when I awake I shall seek it again or as Esays
his mercies and promises and pardoning grace True repentance among other companions is alway attended with these three what carefulness what indignation what fear hath it wrought in you 8. Consider sin reiterated riseth high addes another figure to increase thy account Is the sin of Peor too little for you old sins in ignorance but that you must this day again turn away a new The Lord keeps an account how often and how often thou hast-committed such and such a sin Josh 22.27 28 Am. 1. and 2. chap. Num. 14 22. at length saith for three transgressions and for four I will not turn away their punishment when Israel had seen Gods works forty years and tempted him ten times he sware they should not enter into his rest In the Law if an Oxe did gore a man and the Master knew not of it the Oxe should dye not the owner but if the Oxe was wont to push with his horn and the Master was told of it Oxe and Master were both to dye Exo. 21.28 29 Lastly though I will not say to thee who art a frequent Relapsarian it is impossible as to the malicious relapser yet I say Remember that every time the bone is broken the more danger and though thou mayst possibly after a second breaking have it well set yet thou mayst at times against weather specially when in years feel it to thy dying day thy sins will lye down with thee in thy grave Job 13.26 and in sickness and trouble thou wilt possess the sins of thy youth I conclude all as St. Jude concludes his Epistle Now to him that is able to keep you from all falling and relapses and to present you faultless before his presence with exceeding joy to the only wise God our Saviour be glory and majesty dominion and power now and for ever Amen How may we be so Spiritual as to check Sin in the first risings of it Gal. 5 16. Walk in the Spirit and ye shall not fulfill the lusts of the flesh THe Case of Conscience to be discussed this Morning from these words is How a Christian may be able to check sin in the first risings of it And without controversie great is this Myste of godliness and if any other of inestimable use and moment in the practise of Christianity As the title which Solomon inscribes on the Frontise-piece of that divine Poem of his the Canticles is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs and as Aristotle calls the Hand the Instrument of Instruments and the Mind the Form of Forms so may we with as just a reason style this holy skill of arresting and intercepting sin in its earliest motions and overtures the Art of Arts. Could the Chymists ever compass their grand Elixir it were but a poor and cheap trifle in comparison of this grand Secret of the School of Christ So that the Case of Conscience before us like Diana of the Ephesians is great and illustrious amidst it's fellows My Text presents us with it resolved in this excellent Rule of sanctification Walk in the Spirit c. Wherein we have 1. The principle and root of sin and evil the flesh with its lusts 2. The opposite principle and root of life and righteousness the Divine Spirit 3. The terms and bounds of a Christians conquest how far he may hope for victory Ye shall not fulfill the lusts of the flesh 4. the method and way of conquering Walk in the Spirit of each a word 1. The principle and root of sin and evil the flesh with its lusts The Apostle meaneth pardon the phrase a spiritual flesh not that of the body but the minde The immortal souls of men through their Apostasie from God the blessed source and original of all goodness are become carnal Rom. 4.7 There is a principle of evil radicated in the very nature interwoven in the very frame and births and constitution of all men a byass that turns us off in large and wide aberrations from the paths of life and happiness but with notorious partiality seduceth us into the ways of sin and death This the Scripture calls the a Eph. 4. 7 22. old man b Rom. 7.23 24. the law of sin in our members and the body of death c. The wiser Heathen felt by the very dictate of Reason that humane nature was not either as it should be or as they could have wisht it what meâ—neth else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hanging flagging of the souls wings that drooping of her noblest faculties that fatal unwieldiness and untractableness of the will to vertue which the Platonists so much complain of and what meaneth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that reluctancy to the divine life and that impetuous hurry and propension wherewith they felt themselves driven head-long towards folly and sensuality This flesh in man this corrupt and depraved nature is perpetually fly-blown with evil lustings This body of death like a rotten carcase is constantly breeding vermine as a filthy quag-mire a noisom Mephitus or Camarina sends out stench and unsavouriness This Region of the lesser World like Africa in the greater swarms with monsters it is the valley of the shadow of death a habitation for dragons and a Court for Owls where dwells the Cormorant and the Bittern the Raven the Scrich-owl and the Satyre if I may allude to that of the Prophet Isa 34.11 12 13 14. The Apostle sets down elegantly the whole pedigree and lineage of evil Jam. 1.15 Then when lust hath conceived it brings forth sin and sin when it is finished bringeth forth death Lust is the root of bitterness fruitful in all the unfruitful works darkness and these like the Apples of Sodom and Clusters of Gomorrah if you gather them crumble into the dust and ashes of death they are fruits nigh unto a curse and whose end is to be burnt That is the first The old Adam Heb. 6.8 the flesh with it's lusts 2. We have here the second Adam who is a quickning Spirit 1 Cor. 15.45 There is in good and holy souls an immortal seed a principle of life and righteousness an antidote to the former poyson for the law of the Spirit of life which is in Jesus Christ hath made us free from the law of sin and death Rom. 8.2 Philo the Jew or whoever was the Author of that noble tract in the Apocrypha Wisd 7.6 called the Wisdom of Solomon stiles it The unspotted Mirrour of the power of God and a pure influence flowing from the glory of the Almighty Every one that is in Christ is a 2 Cor. 5.17 a new creature b Joh. 3.3 4 5 6. born again c 2 Pet. 1.4 anâ— made partaker of the divine nature for it is the royalty of that King of Saints d Rev. 21.5 Behold I make all things new The divine Spirit that great and heavenly
Archeus is busie in holy souls that mighty principle of life is counter-working the flesh and its lusts So that now the weapons of a Christians warfare are mighty thr ugh God for the pulling dâ—wn of strong holds and the captivating every imagination yea bringing every thought into the obedience of Chr st 2 Cor. 10 4 5 17. 3 Here are the terms and bounds of the Spirits conquests in this present life at which a Christians hopes and endeavours must take aim not the extirpating but subduing not the not having but the not fullfilling the lusts of the flesh the flesh will be lusting that accursed womb will be conceiving in the regenerate themselves But here is the Christians priviledge that while he walks in the Spirit those conceptions shall prove abortive 4. The words entirely and in sum present us with the method and way of conquering with the art of circumventing sin in the first avenues and approaches of it Walk in the Spirit c. this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and Achillaean Stratagem against the powers of darkness the true and only course we are to take if we would strangle the brats of night and hell in their very birth and crush the Cockatrice's egge whilst it is hatching and before it excludes the Serpent So that in fine the Observation which resulteth is this The best expedient in the world not to fulfill the lusts of the flâ—sh Doctr. is to walk in the Spirit which what it imports I come now to shew 1. Walk in the Spirit i. e. in obedience to Gods Commandments which are the Oracles of the Spirit that this is excellently preventive of fulfilling the motions to sin appeareth Psa 119 1 2 3. Blessed are the undefiled in the way who walk in the law of the Lord Blessed are they that keep his testimonies they also do no iniquity again a little lower ver 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Aristotle that great Dictator in Philosophy despaired of atchieving so great an enterprise as the rendering a young man capable of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grave and severe lectures of morality for that age is light and foolish yet b Cereus in vitium flecti monitoribus asper Hor. ar Poct head-strong and untractable Now take a young man all in the heat and boyling of his blood in the highest fermentation of his youthful lusts and at all these disadvantages let him enter that great School of the holy Spâ—râ—t the divine Scripture and permit himself to the conduct of those blessed Oracles and he shall effectually be convinced by his own experience of the incredible vertue the vast and mighty power of Gods word in the success it hath upon him and in his daily progressions advances in heavenly wisdom Let me invite you then this day in the Prophets words Isa 2 5. O house of Jacob come ye and let us walk in the light of the Lord and what that is David tels us Psa 119.105 Thy words are a light to my feet and a lamp to my paths and Hos 6.5 His judgements are as a light that goeth forth Order thy steps by his word and thou shalt not tread awry let the Law of thy God be in thine heart and sin which is the transgression of the Law shall not come nigh thee walk in this broad day-light of the Sun of Righteousness shining in the Scriptures and thou shalt have no fellowship with the unfruitful works of darkness This was the practise and experience too of the man after Gods own heart I have hid thy word in my heart that I might not sin against thee Psal 119.11 It is good writing after the copy of so great a Master Go thou and do likewise 2. Walk in the Spirit i. e. as becometh those in whom Gods Spirit dwells as if the Apostle had said the part which ye are now to act O ye Christian Galatians it is that of new creatures see that ye keep the Decorum Demean your selves like the children of God who are led of the Spirit of God Rom. 8.14 Be true to your part fill it up adorn it and then sure enough ye shall not fulfill the lusts of the flesh for that were to act the part just contrary to what you sustain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he that is to represent upon the stage some generous and heroique person cannot do the least base and sordid thing but he breaks his part and digresseth into the garb and posture of a vile and abject person whilst he is true to his part he cannot possibly do any thing that is absurd and mis-beseeming Some of the Nethinim stood continually Porters at the door of the Temple to keep out whatsoever was unclean and hereunto the Apostle palpably alludeth 1 Cor. 3.16 17. Know ye not that ye are the temples of God and that the Spirit of God dwelleth in you now if any man defile the Temple of God him will God destroy for the Temple of God is holy which Temple ye are So then that which the Rule amounts to by this interpretation is Walke in th sp rit * That a good mans soule is a Temple which God inhabits the Phâ—losophers acknowledge and that the honour and worship rendred to him in a purâ— and holy mind is incompaâ—ably more worthy and acceptable then all the cosiliest sâ—crifices offerings in Temples made with ha ds how magnificent soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hicrocl in â—ythag aur carn p. 28. i. e. Walke as becomes the Temples of the holy Ghost and ye shall not fulfill the lusts of the flesh 8. Walke in the Spirit i. e. Fulfill the counsels and advices of the Spirit and you shall not fulfill the lusts of the flesh Every renewed soul is the Scean and Stage wherein the two mightiest Contraries in the world the Spirit and the Flesh i. e. light and darknesse life and death heaven and hell good and evill Michael and his Angels and the Dragon with his are perpetually combating hand to hand And well is it for a Christian that the holy Spirit is lusting in him against the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God takes thy part Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arrian in Epictet l. 2. c. 17. the spirit of the Lord of Hosts is with thee if thou dost not sinne and grieve him away Follow but thy Leader be prompt and ready to start at the Divine signall when the holy Ghost displays his Ensâ—gns then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 March presently forth under those mighty and victorious banners and thou shalt become Invincibâ—e * When a Christian goeth out thus to warfare following the Almighty conduct of his God he must needs proceed conquering and to conquer My soul followeth hard after thee saith David thy right hand upholds me Psal 63.8 The Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul cleaves after thee As
must be reproved as well as the poorest Amalekite and the Mountains must be toucht let them smoke and fume never so furiously to allude to that place Psal 144.5 This made that excellent Emperour Theodosius so much esteem Ambrose viz. that hee durst and would out of the sense of his duty reprove even the highest and proudest Ambrosium ob hoc dignum Episcopi nomine solum novi but here humility must bee used 3. Wee must reprove discreetly making a difference between man and man For though it 's true that all are to bee reproved that are offenders especially within the Pale of the Church 1 Cor. 5.12 Except they bee scorners which Christ calls Dogs and Swine Mat. 7.6 and obstinate Hereticks Titus 3.10 yet all must not bee handled in the same manner Some will do more with a Rod than others will do with a Scorpion A Glass is not to bee handled so roughly as a Brazen Vessel this Rule St. Jude gives vers 22 23. Some must bee dealt withall with lenitives others with corrosives some gently reproved others sharply rebuked according to the tenderness or stubbornness of their disposition or according to the nature and quality of their offences and here abundance of Rules might bee said down about publick private great small seldome or frequent offences In one word a Reprover must bee like the Thrasher that the Prophet describes as one saies Isa 28.17 28. 4. Wee must reprove compassionately with the deepest sense of our own failings and miscarriages and so with the greater pitty to their infirmities Gal. 6.1 Bernard said of himself That hee never saw another man sin but hee was distrustful and jealous of his own heart ille heri tu hodie ego cras and this would file off a great deal of that rigour and roughness that renders a Reproof so unpleasing and so unprofitable for verily Christian tenderness and compassion in the Reprover is the best way to work sense and passion in the sinner Si vis me stere dolendum est primum ipse tibi This is the way to mollifie mens hearts whereas on a lordly domineering austere rigid Reproof instead of rendring thy Brother Gods friend thou dost but render thy self his enemy James 1.20 5. Wee must reprove charitably with the greatest love to mens persons even then when wee shew the greatest zeal against their sins for it is one thing to bee angry with the sins and another with his person therefore wee should consult our Brothers credit and esteem and honour and person while wee stab his sin and not as one said well in healing a wound in his conscience and conversation to leave a skar of reproach upon his person and a brand of shame and ignominy upon his Name that were to do the work of an enemy under the vizard of a friend and thus I remember the Jews generally interpret that Law Levit. 19.17 That is say the Talmudists and Gemarists thou shalt rebuke thy Brother so as to reform him but thou shalt not rebuke thy Brother so as to shame him thou shalt rebuke him in love and lenity hee that shames his Brother by rebuking him bears his sin nay say they hee that shames his Brother shall never enter into the Kingdome of Heaven Their meaning is unless the fault bee notorious and publick and scandalous for then they may shame him I speak it to your shame saith Paul 6. Wee must reprove meekly not in rage and passion and bitterness but in meekness and sweetness of spirit this Rule the Apostle gives 2 Tim. 2.25 Though there may bee some warmth in a Reproof so as to fetch off the hair yet it must not bee scalding hot so as to fetch off the skin Elijah did that with a kiss which his man could non do with a staff Beloved when a kiss will do it better oh take heed of carrying your Teeth in your Tongues Take soft words and hard Arguments to convince gain-sayers and so gentle reproofs and solid reasons to reduce offenders 7. Wee must reprove Scripturally My meaning is as neer as wee can to reprove our Brethren in Scripture-text and Scripture-language that so it may not seem to bee wee that speak so much as the Spirit of our Father that speaks in us and this is to reprove with authority Titus 2.15 What greater Authority and Majesty wherewith to awaken the conscience of a sinner than the Word of God by which hee should bee ruled and by which hee must certainly bee judged Know Reader That God took the Author to Glory before hee could finish this Sermon for the Press What Means may bee used towards the Conversion of our Carnal Relations Rom. 10.1 Brethren my hearts desire and prayer to God for Israel is that they might bee saved THis Noble Argumentative Epistle of the Apostle Paul to the Romans was written and dated at Corinth when hee was now even ready to set sail for Jerusalem as the Messenger of the Churches to convey thither the Collections of Macedonia and other places in Greece made for the poor Saints of Judea Rom. 15.25 26 as appears by the 15th Chapter of this Epistle But now I go unto Jerusalem to minister unto the Saints For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Jerusalem It being supposed to bee the same journey which is mentioned in the twentieth and one and twentieth Chapters of the Acts of the Apostles Act. 20.3 21.3 c. Capellus in hast Apostol p. 76. Calvis Usse◠Paraeus The time of the penning this Epistle some place in the 14th year of Claudius the Emperor some in the second some in the sixth some in the eighth of Nero. 'T is at present impertinent to decide that Chronological controversie It consists principally of two parts the first Doctrinal the second Hortatory The Doctrinal part spends its strength upon the great point of Justification by Faith and its glorious effects Unto which our Apostle doth annex a notable discourse of the abstruse Mystery of Predestination from the beginning of the ninth to the end of the eleventh Chapter and therein takes occasion to speak of that doleful bill of Divorce which God had given to the Jewish Nation Hee treats likewise of the Calling and Fulness of the Gentiles and the Restauration Israel in the latter daies In each of these three Chapters hee sadly bewails the deplorable state of his own kindred and by all the evincing Arguments possible labours for their conversion to the Faith To cut off any further Prologue In the beginning of this tenth Chapter hee pours out his longings after their Salvation In the first verse whetreof bee pleased to observe these four parts 1. Pauls holy groans and prayers my hearts desire and prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good will the hearty wishes desires and pantings of my soul Chysost in loc Hee laies open the greatest earnestness of his
their souls from death James 5.20 and hide a multitude of sins Now the principal Objects of this excellent duty are such with whom wee converse such to whom wee are obliged and connexed by the bonds and links of nature office or vicinity of habitation Hence was it that our blessed Lord while hee walked in the valley of his Incarnation exercised his Ministry most part among his kindred relations and neighbours at Nazareth Capernaum Bethsaida neer the Sea of Tiberias at Cana and other Regions of Galilee in which parts hee had receive his Education Andrew when hee understood the call of Christ the gret Saviour of the world John 1.41 hee presently seeks out his Brother Simon to bring him to the Messiah Philip after the like manifestation looks out for Nathaniel and in a great extasie of spirit John 1.45 cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have found him of whom Moses and the Prophets did write There are many instances of this nature both in the Old and New Testament Abraham and Joshua were famous in their Generation for this work they counted it their principal business they made it their great care to instruct their families in the fear and service of the great God Psal 101.2 David also ingages to walk in his house with a perfect heart that by his exemplary pattern hee might gain over his family to the Lord. Luke 5.29 Matthew the Publican wee read did invite all the Tribute-gatherers that were of his own Fraternity and Profession to a great Feast that they might sit down with Christ and feed upon his heavenly Doctrine John 4.53 The great man in the City of Capernaum brings in his whole family to the beleef of the Truth Act. 10.24 Cornelius the Roman Centurion who was quartered at Caesarea calls his Relations together to hear the Doctrine of Faith and Repentance The woman in the Gospel having found the lost groat after great pains and diligence calls in her friends and neighbours to rejoyce with her Luke 15.9 Crispus and the Jaylor and Lydia and Stephanas are eminent Examples of this duty by whose conscientious care and procurement it may bee supposed that their whole housholds came under the roof of Christ because presently after that wee have heard of their own personal Baptism wee finde their families also washed in that sacred Layer I shall not insist upon Arguments to prove the incumbent necessity of this duty or Motives to allure you to the practice of it I might deduce it as an inference consequent from the Law of Nature to use our greatest indeavours that our Relations might obtain an union to the best and highest good I might draw it from the. Divine Injunction I might excite your diligence from the consideration of the dreadful danger following its neglect Psal 78.5 from the comfort that will flow into thy bosome upon the exercise of it since it is a notable evidence of the sincerity of Grace in thine own heart None but such as have seen and tasted can cry out to others with an holy affectionate vehemency O come taste and see that the Lord is good P1sal 34.8 The Wine of the Kingdome having once warmed the hearts of Saints sends up vivacious spirits and fills their mouths with a holy loquacity I might further provoke thee to this excellent work by the rich benefit in gaining such to love thee whose affections will exceed all natural love whatever and by the great reward that shall ensue in the life to come For they that turn many to righteousness Dan. 12.3 shall shine as the stars for ever and ever O Brethren if families were holy then Cities then Nations would quickly prove Mountains of Holiness and Seats for the Throne of God Wee are apt to cry out of bad times Alas those unclean Nests of ungodly Families have been the causes of all the wickedness in all Ages and Generations to this day Therefore whoever thou art on whom the Grace of God hath shined study that holy art of Divine Reflection and Re-percussion of that light on others hearts which bring 's mee to an useful and practical question Quest You I say What course shall wee take what means shall wee use what method will you prescribe that wee may bee able to manage this important and weighty duty that wee may bee helpful towards the conversion and salvation of our neer Relations that are in the state of nature I confess this Question is of grand importance and being properly solved may prove of great influence in all places where wee are cast by Divine Providence There is scarce a family scarce a person living who may not bee comprehended within the verge and limits of this discourse Ans In answer therefore to it I shall spend the principal part of my time and that I may handle it the more distinctly I shall rank such as may desire satisfaction and direction in this weighty and excellent case under three forms or orders Such as are either Superiours Equals or Inferiors But before I enter into the main body of the Answer I shall crave leave to premise three things 1. That this Question is not to bee understood of persons in publick capacity and concernment as Magistrates or Ministers but of Family-Relations Kindred Co-habitants Neighbours Friends and Acquaintance of such as have frequent converse together in Civil Societies and often commerce in dealings but principally of Oeconomical Relatives or such as are nigh to each other by blood or affinity 2. That Saving-Conversion is in the power of God alone to effect as being the primary and principal efficient cause of all those gracious works that accompany salvation There is none able to kindle Grace in the heart but hee who hath his fire in Zion and his furnace in Jerusalem Yet not withstanding all of us in our several stations as subordinate instruments may and must use all wholesome means that are of Divine Appointment conducing to such a blessed end 3. That there are different states conditions capacities and qualifications among such Relations whose conversion wee should endeavour Some being perhaps enormously and outragiously wicked others morally civil and yet further others possibly may bee conformable to the institutions of the external worship of God Of these I may speak Sparsim opere interâ—exto as the particulars will hear together with such other appendant cases that may hold some consanguinity with the General Question To begin then with the first branch Quest 1. What means Superiors principally in Family-Relations should use to draw on their Inferiors to rellish and savour the things of God True it is what Jerom saies fiunt Hieronym ad Laetam Tom. 1. p. 55. edit Lugd. 1530. non nascuntur Christian No man is born a Christian but an heir of wrath and divine justice For the obtaining of the New Birth thin in such as are committed to our charge I shall draw up directions under
〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret all things in the worst sense Id. in Rhet. l. 2. c. 12. and so possibly to be too quick and ready upon easie suggestions to think of and deal hardly with their Inferiors Bee careful to use both your ears and hearken to both parties in matters of complaint But if upon deliberate and mature conviction nothing less will prevail Follow Gods command herein Prov. 29.17 and thy Son shall give rest unto thy soul In all these cases there lies a great point of prudence to let them know that thou hast yet greater corrections for them if they mend not That the fear and terrour of what thou hast yet reserved may work them to a compliance They that shew the utmost of their rigour and power in such acts at once despoil themselves of that authority and awe which otherwise they might ingenerate in their hearts But take heed of all violent and passionate corrections A Heathen could say to his servant Caederem te nisi irascerer I would beat thee were I not angry Hee that smites when his passion boils Seneca de ird l. 1. c. 15. is too too subject to transcend the limits of moderation vehement anger makes the hands to tremble that such are not able to strike aright Take heed lest thou make thy childe or thy servant to become vile in thine own eyes by too many stripes Deut. 25.3 Such persons plant quicksets in the hearts of their children that may grow up too fast to prick their own hands yea their hearts another day 10. If the fore-mentioned means through divine blessing prove effectual then praise and encourage them when they come on though yet but a little Ingenuous yea rugged tempers are sometimes wrought upon by moderate and prudent Euge's It 's spoken of God himself Psa 103.9 Rom. 13.3 Mat. 25.21 that hee will not alwaies chide nor keep his anger for ever As Magistrates so Parents must be sometimes praisers of them that do well Our Lord comes in sometimes with Well done good and faithful servant So must you when they are towardly and dutiful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call up their spirits by commendation Laudibus excitandum est ingenium Hier. ad Lat. p. 55. There is a notable vertue in praise especially as to generous spirits to excite and prick them forward to duty and that principally when divers together according as deserts vary are unequally praised it stirs up a vertuous emulation Onely take heed of exceeding too much for little vessels can bear no great sails pride and arrogancy are many times nurst up by too exuberant and lavish expressions and sometimes an unmannerly familiarity appears 11. Do they flourish and thrive in duty and obedience and begin to take in precepts freely and kindly then win them on further by rewards according to their several capacities and the qualitie of thine own estate God is pleased most graciously to draw and allure us on in the waies of holiness by the proposal of reward Hee is a rewarder of them that diligently seek him Heb. 11.6 Hieron Tom. p. 100. I remember that Jerom as to the green years of Pacatula wishes her Father to use these means proponantur ei crustula mulsa praemia quicquid gustu suave est quod vernat in floribus quod rutilat in gemmis quod blanditur in puppis acceptura festinet c. Psalmos mercede decantet give her sweet-meats flowers jewels babies to entice her to learn the Psalms As to years of further growth such rewards as become them may be more proper In some cases these have proved great spurs and incitations at least to the outward work of Religion in younger ones 1 Sam. 2.19 Hannah that good woman brought up a little Coat every year to her Son Samuel when hee was in the service of the Lord at the Tabernacle in Shiloh under Eli. And you know the Father of the Prodigal in the Parable when his Son returned home to lead a new life he killed a fatted Calf for him put the best Robe upon his back a Ring upon his hand and Shooes upon his feet 12. In the last place be exceeding conscientious and cautelous in disposing them abroad Luk. 15.22 when either their education or profession requires it As to the Schools when young and tender chuse out such Guides and Masters as may edifie them and imprint something more of God upon their hearts It is a great fault in many that take up any neighbour-school where there are prophane and wicked children such as have learnt of their Parents to swear and take Gods Name in vain Many times little youths gather a great deal of filth and soil and pollution in such places that sticks by them many years after It is a good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prohibit and keep them off from all illiberal and sordid speeches and spectacles Arist Pol. l. 7. c. 17. There was it seems a great crew of naughty children at Bethel in the daies of Elijah that mockt the Prophet a place that was a Seminary and Nursery for young ones in knowledge 2 King 2.23 2 King 2.3 Oh how sad is it for children that have been diligently taught at home in the fear of God to unlearn all in wicked schools Have a great eye to this and especially if they be such as are designed for Academical learning that they be placed under godly Tutors at the University or if for Trades or other Mechanical Mysteries that you chuse out the blessed shadow of a godly Master and Mistress that may rivet and clench the nail that thou hast knockt in Great will be thy comfort in this if thou soughtest more a pious family than a great and rich Trade A family wherein ships go to Heaven and a Trade is driven to Canaan But especially in the grand concernment of Marriage that they may match into a godly family in whose veins the blood of the Covenant doth run An Heiresse of the Divine Promises is a greater match than an Empress of the whole world Hee that hath but one foot of Land in Mount Zion is richer than hee that holds a Scepter over the round Globe I come now to the second branch of this Question and that is Quest 2. By what means wee may attain our desires in reference to a good work in the hearts of those that are our equals whether of consanguinity affinity or neighbourhood Ans As to this I shall onely propose two particular Rules which I cannot now handle largely 1. Be diligent in private conference and admonition as the providence of God shall administer seasonable occasions 1 Tim. 4.13 Heb. 10.25 Give attendance to Exhortation Exhorting one another Lay before them the weighty and momentous matters of eternity and another world Such things will make deep wounds to be cured in time by the hand of Heaven Be short and nervous and lead them off from carnal
more uncertainty you are at touching your estates when you have examined them by the Characters the more diligence you are concerned to use in the practice of the Directions And let mee add this That where you cannot undeniably and demonstratively conclude the sincerity of your love which I think few in compatison on this side of Heaven can there you must never lay by the advice about the last case no not although your probabilities should be great it being at the worst but an easie and sweet trouble to be still doing this great work over again whereas it 's irrecoverably dangerous and desperate upon presumption that we have done it already to leave it wholly neglected And I beseech you remember this useful Rule That in all Trials which Christians make about Grace It is safer to want credulity than to be over hasty therein The cases are two and very fit to follow each other in the order that is given to them I begin with the first What are the genuine Characters of a souls sincere love to Christ And in order to the Resolution thereof I must premise these several Propositions 1. Proposition That there is a great deal of difference between Love as it is seated in the Will or rational Appetite and the same Act or Principle of Love as seated in the sensitive In the former it is a settled Voluntas nihil aliud est quam Intellectus extensus ad habendum faciendum id quod cognoscit Scaliger exercit 107. rational uniform and deliberate Motion co-incident with the very natural Act of the Will it self To Love as the great School-man notes being nothing else but Intensive velle to will intensely either person or thing The motion of the Will towards the Object as good and desirable and the earnest imbracing thereof this is Rational Love And according to the various Aspect which it hath thereto either as present or absent perfect or imperfect it is called love of desire or fruition dependance or complacency And if the Object be such as can or doth reciprocate affection then its friendship or Amor Amâ—citiae But now take Love as it is an Affection properly so called and seaâ—eâ— in the lower faculties of the soul and so there is a great variety and inequality in its motions much easier to be felt thâ—n expressed sometimes the soul is in a kinde of extasie wrapt above it self and then by and by it's flat and dull again I note this first for this reason that you may understand what kinde of love it is that our inquiry doth proceed upon viz. Rational Love Baxters Dâ—rections for peace and comfort Direct 21. it being as a Judicious Divine hath often observed not so safe for Christians to try their states by the passionate motions of Grace in the lower parts of the soul or the affections as by the more equal and uniform actings thereof in the Will it self the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commandress of the soul 2. Proposition The Acts of the Will in specie morali derive their goodness or vitiousness partly from the nature of the Object upon which they are fixed I do not assert this to bee the onely ground whence they are concluded good or evil for the Principle and the End and sometimes the degree of the Act are all necessary thereto but onely that this is one thing necessary Thus the willing of God or any of those things which are in a direct order to his glory is that wee call the Grace of Love As on the other side when the Will moveth towards any thing which standeth in opposition thereto This is that wee call sinful Concupiscence 3. Proposition It is not barely the Object in it self considered but as cloathed with its proper excellencies that agree to it and all its necessary Relations which the Will in its motions must have respect unto before any of those motions can truly be said to be Gracious For the nature of Grace lies not in the Act or motion of the Will simply and nakedly considered but as it 's suited and proportioned to the excellencies of the Object and those Relations which do inseparably belong thereto For instance To delight in God It is not every act of delight which the Soul may have upon the apprehension of him such as a bare Philosophical conception of God may sometimes raise the heart unto But when the beleeving Soul having taken a view of the excellencies of God and its own sweet Relation to him as a Gracious Father is carried forth in a holy rapture and exultancy of Spirit This is the Grace of Delight 4. Proposition Though the Love of God and the Love of Christ are never found one without the other yet is there a distinction necessary to be put between them and that even as great in proportion as is between God and the Mediatour or between the last end and the principal means conducing thereto The love of the Soul to God is Amor finis ultimi Or of such a Being as it will be an eternal happiness to be united unto The love of the soul to Christ as Mediatour is Amor medii principalis or of one by whom wee may have access to God and finde our happiness in him The formal reason of the former is the Divine All-sufficiency and Blessedness but of the latter the personal excellencies that are in Christ together with his ability and willingness to free us from our undoing streights and exigencies as wee are in a state of Apostacy and elongation from God And if I mistake not the not observing this necessary distinction between the Acts of the Soul as respecting God and the same Acts in specie or in kind as respecting the Mediatour hath occasioned much confusion in those Answers which are given to this and many such like inquiries such Arguments as are only proper to the one being made use of to discover the sincerity of our hearts in the other 5. Proposition Love as it is an Act or habit of the will and hath Christ for its object is not properly the Evangelical grace of love to Christ unless it have respect to him according to the various Excellencies of his person and the several distinct Relations which are by God invested in him Or thus The gospel grace of love is not the Intensive willing a Naked Christ but Christ as represented with his peculiar personal Excellencies and with his various offices and relations unto us in the Gospel This proposition undeniably follows from the third before laid down But yet because it gives some special light to helpe us to discover the true nature of this grace and is Intended as the foundation of some of those Characters that will afterwards come to bee insisted on I must crave your patience while I offer something farther for the confirmation thereof That certainly is no true Moral Act which is not suited to the nature of the object Thus for a man to love his
Heaven and the standing rule by which thou must bee tryed thou must stand or fall bee eternally blessed or everlastingly miserable as thy condition is consonant to or various from the infallible characters of saving grace contained in the Scripture Thou that hast deserved eternal death mightest know before the day of the general assize whether thou shalt bee acquitted or condemned But if thou know not how to gather these thy self go to some godly faithful Minister and desire him to give thee some Characters of a sincere Christian from the word of God wherein hypocrisie and sincerity are differenced and bee sure the signes thou tryest thy self by bee not short of saving grace or that will not hold tryal or bear thee out at the day of judgement I cannot here insert any partly because I have not room to croud them in partly because by what I have already laid down under that head that a man might know that hee is sincere beleeveth and loveth God something to this purpose might bee picked up 2. Direction 2. When thou hast thus furnished thy self thy next work must bee to set thy conscience on work and reflect upon thy own heart and upon the mâ—tions of thy will and compare thy self with the word of God The former sent you to study the book of Gods word this calleth upon you to study the book of your own hearts The other is a direct act of the understanding this is a reflect act to make a judgement of thy state whether there bee a transcript of those things in thine own heart for every beleever hath the Gospel-laws written upon the table of his soul by the spirit of God Assurance cannot bee had ordinarily without the examination of our own hearts for assurance is the certain knowledge of the conclusion drawn from the premises one out of the scripture the other by the reflect act of the understanding or conscience thus Hee that beleeveth and is justified shall bee saved that is the word of God then by the search of his own heart hee must bee able to say But I beleeve and am jusâ—ified and from these two doth result this assurance that hee may conclude Therefore I shall bee saved Luke 15.8 The woman that had lost a peece of silver did light a candle and swept her house and thereby found what she had lost Conscience is this candle the scripture is the fire at which it must bee lighted and self-examination is the broom whereby the heart is swept and so the state of the soul which before was not discerned comes to bee discovered But here take heed thy heart bee not rash in affirming or denying suspend the determination till thou hast made a narrow strict inquiry into thy soul as thou lovest thy soul do not presume as thou valuest thy comfort do not deny any work of the spirit of God upon thy heart but with thankfulness acknowledge any thing that thou canst discern to bee a fruit of the spirit Search throughly and judge impartially Say therefore to thy soul Deus est ocâ—â—us infinitus to make thy self more serious in this weighty work thou art now oh my Soul in the presence of the great heart-searching God that knoweth certainly what thy state and condition is what thy will heart and affections are thou must oh my Soul shortly stand at the bar of God as now thou standest at the bar of conscience and must bee searched judged by the Lord and have the sentence of life or death of absolution or condemnation according as thy state shall bee found to bee Consider oh my Soul thou art now about the greatest concernment in the world many have been mistaken many are now tormented in hell that once thought their condition was good it is not therefore for thee to flatter thy self and it is easie to bee mistaken and if thou shouldest bee mistaken it is as much as thy soul is worth if thy condition bee bad and thou conclude it to bee good thou wilt but go more merrily to hell It is as much as thy comfort is worth if thy condition bee good and thou conclude it to be bad thou wilt go more sadly to Heaven and wilt be unthankful to thy God and keep the glory from him and the comfort from thy self Thou art indited oh my soul arraigned and sound guilty that thou hast sinned against the Lord the question is Whether thou hast repented and are pardoned I charge thee therefore oh my soul that thou speak truly and answer rightly to these demands Art thou so far convinced of sin of the vileness of its own nature the evil in it the evil after it that thou art weary of it thou groanest under it thou loathest it and art unfeignedly willing to be broken from every sin without any reserve and what thou canst not extirpate that thou wilt bewail art thou so far convinced of thine own insufficiency to help thy self that all thy tears cannot wash thee and make thee clean all thy duties cannot save thee that though thou darest not neglect them as means yet thou darest not rely upon them as a Saviour so that thou seest the necessity of a Christ the suitableness of Christ the sufficiency and willingness of Christ offering himself unto thee in the Gospel calling to thee crying after thee saying ah thou poor miserable forlorn sinner thou hast undone thy self wilt thou now be cured thou hast wounded thy self wilt thou let mee apply a plaister of my blood my healing pacifying blood to thy bleeding soul to thy distressed disquieted conscience all that I expect from thee is to take mee for thy Lord and Husband to rule govern sanctifie and save thee thou hast withstood thine own mercy I have often asked thee and thou hast often denied mee but yet if now thou wilt receive mee behold I bring pardon along with mee and peace along with mee and eternal life and every good thing along with mee yet mercy is not gone it is not yet denied to thee When thou mayest gather such things from the Word of Christ put the question to thy self what sayest thou oâ— my soul thou hearest the gracious words of the Lord Jesus hee commands thee to come hee inviteth thee to come hee promiseth thee acceptance if thou come art thou willing or art thou not wilt thou persevere in thy former denial and be damned or wilt thou yeeld and be saved wilt thou consent to take him for thy Husband and subscribe unto his terms doth thy judgement value him above all and thy will chuse him above all and thy affections go out after him above all things in the world as a woman doth in all those three respects when shee taketh a man to be her Husband Art thou so far convinced of the excellency of the everlasting Glory of the Saints and the perfection of that Happiness that is above as it is a state or perfect Holiness as well as a state of real Happiness
so will appear in the Explication and resolution of the special Case of Conscience assigned which therefore here I passe Premisals Before I propound the Case let me premise some particulars preparatory as a Key of Explication 1. As the great so the little World man is made up of Contraries The outward-man of contrary Elements humors health and sicknesse the inward-man of contrary Principles reason and passion Grace and Corruption Conscience and Sense 2. Man is both an Actor in and a Theatre of the greatest action and noblest conflict in the World though usually invisible and therefore not so much observed Prov. 16.32 He that conquers himself is a nobler Heroe than Alexander who conquered a great part of the World 3. In the state of Innocency there was no conflict in the state of Glory there will be no conflict there being no corruption to combate with Grace In a state of Minority as in Infants and Fools there is no conflict till reason begin to dawn and with it Conscience to actuate common Principles against the motions of innate corruption In a state of corruption there is no spiritual conflict because there is no renewing Grace to combate with Corruption that strong man that keeps all in peace till a stronger than he comes Luke 11.21 22. 4. The natural conflict is in every godly man the spiritual conflict is in no wicked or natural man This I note to allay the fears of drooping Saints who finding a conflict between Conscience and Corruption conclude they are in the state of Nature and search not for the conflict between Grace and Corruption This is as if a man should conclude he is a Beast because he hath sense like a Beast not considering that he hath reason superadded which a Beast is not capable of 5. There is a vast difference between the natural and the spiritual conflict This will appear in the resolution of the case 6. The mistake about these two conflicts 1. Undoes natural men who feeling a Combate in themselves fondly apprehend it to be the fight between the flesh and the spirit and thereupon rest secure in a natural estate 2. It troubles regenerate persons and that in reference both to duty and comfort making them drive heavily because they doubt whither they be Israelites or Aegiptians 7. As the great Wisdom of God lyes in Governing the Great-world made up of contraries so the great wisdom of a Godly-man lies in Governing the Little-world made up of like contraries 8. This Government lyes principally in discerning these conflicting contraries and improving their contrariety for the Advantage of the Outward and Inward-man He is the wisest Physician who can Govern the Body made up of contraries and he is the wisest Christian who can rule his Soul in the midst of contraries In this Government Christ is Principal Psalm 110.2 A Saint Instrumental Hos 11.12 9. This singular wisdom is attainable in the use of ordinary means and that by the meanest who have Grace to follow Christs conduct yet not by the power of free-will or humane industry but by the bounty of free and Special Grace 2 Tim. 3.15 Jam. 1.5 Rom. 9.16 10. It cannot be expected that any Unregenerate person should understand to purpose the difference between these two conflicts because he hath no experience of this double State and double Principle No wonder then if such say of me as the Jews did of the Prophet Ezek. 20.49 Doth he not speak Parables How ever for the sake of the Unregenerate to convince them and for the sake of the Regenerate to comfort them I shall indeavour plowing with Christs Heifer to find out this great Riddle And so I come to the Case and a case of the highest concernment Wherein doth the Natural and Spiritual conflict differ or Quest what difference is there between the conflict in the Natural and Spiritual man They differ principally in seven particulars Answ and I. In the ground or cause of the fight which in the Unregenerate is 1. Natural Principles or the reliques of Gods Image in the Understanding The notion of a Deity and of loving my Neighbour as my self c. are Principles cannot be rased out of any mans heart be he never so profest an Atheist nor can these principles lye alwayes idle but will more or lesse be in action against corrupt inclinations 2. Acquired Principles from common Illumination moral and religious education and custome This light discovers more of sins obliquity and danger thereby laying on a stronger Bridle of restraint through fear shame c. and adding spurs to the exercise of many parts of piety 3. The natural Temper of the Body which indisposes to some special sins as well as to some special Graces As all Souls so Original corruption in them may be equal yet not act equally because of the indisposednesse of bodily Organs Thus some naturally are more chast sober and meek then others and hence their temper advances the combate against the lusts that oppose the forementioned virtues 4. The contraiety of one lust to another Grace is uniforme and each virtue linked together in a perfect subordination but sin is divided and opposite to it self as well as to Grace Thus Ambition sayes Spend Covetousnesse sayes Spare Revenge incites to murder Self-love restrains for fear of an halter Here now is a combate but only between flesh and flesh between flesh more refined and flesh more corrupted The best of these may be called a counter-motion as in dust and clouds agitated by contrary winds but not properly a conflict or fight because they proceed not from a true vital principle there being in a natural man no principle of Spiritual Life On the other hand In the Regenerate the combat ariseth from the Antipathy of two contrary Natures perfectly hating each other Gal. 5.17 Of all affections as one notes well Love and hatred are first and most uncompoundable A Godly man hates sin as God hates it not so much for its danger as for its Loathsomnesse as some creatures hate filth so that they will rather dye then defile themselves One Wolf may snarl at another but the quarrel is not layd in their Natures as it is in the Wolf and Lamb which therefore cannot be reconciled God in Paradise first sounded the Trumpet to this All-arme Gen. 3.15 proclaiming an eternal Warr between this seed of the Woman and of the Serpent As in persons so much more in principles there is a mutual abomination Compare Psalm 139.22 Prov. 29.29 Psal 97.10 and 119.128 and Rom. 8.7 Enemies may but Enmity can never be reconciled II. They differ in the Object or matter of conflict which in a natural man is 1. Grosser evils that startle the Conscience 2. Infamous evils that are attended with worldly fear or shame or 3. Some particular evils that crosse temper education or custome c. But in spiritual persons the matter of conflict is 1. Little sins as well as great 2. Secret sins as
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
of Creature-comforts Suppose a Believers d Psal 144.12 13. sons as plants grown up in their youth and his daughters as corner stones polisht after the similitude of a Palace suppose his garners full affording all manner of store His Oxen strong to labour and his sheep bringing forth thousands and ten thousands in the streets though the blear-eyed World should pronounce him e Ver. 15. happy that is in such a case how would the Believer immediatly reply with the Psalmists Epanorthosis or in express contradiction rather to so gross a mistake yea blessed are the people they rather or they only are blessed which have the Lord for their God Thus Faith concludes Negatively 2. Positively That Divine Lesson which Solomon the wisest of meer men had by such difficult and costly experiments at length learnt Faith hath got by heart and in the face of the World concludes with him f Eccl. 1.2 Vanity of Vanities all is Vanity The assertion is repeated as in Pharaohs dream to shew its certainty and the Term of Vanity doubled to manifest the Transcendency and multiplicity of this Vanity There is a fivefold Vanity which Faith discovers in all its Creature enjoyments viz. in that they are 1. Unprofitable Thus the Preacher What g Eccl. 1.3 profit hath a man of all his labour which he hath taken under the Sun What profit Why he hath filled his hands with Air he hath laboured for the Wind Eccl. 5.16 Just so much and no more than Septimius Severus got who having run through various and greâ—t employments openly acknowledges Omnia fui sed nihil profuit Creature comforts are not bread Isa 55.2 3. They profit no more than the dream of a full meal doth an hungry man or that Feast which the h Corn. a Lap. Comment in Isa 55.2 Magitian made the German Nobles who thought they fared very deliciously but when they departed found themselves hungry In a day of wrath sickness death can riches profit Prov. 11.4 Ezek. 7.19 Just as much as a bag of gold hung about the neck of a drowning man 2. Hurtful and pernicious Solomon observed that Riches were kept for the Owners thereof to their i Eccl. 5.13 hurt Hence it is that k Pro 30.8 9 Agur prayes against them Give me not riches lest I be full and deny thee as if abundance made way for Atheism in those that know not how to manage it Maximilian the Second was sensible of this who refused to hoard up a mass of Treasure fearing lest by falling in love therewith of a soveraign Lord he should become a servant to the Mammon of unrighteousness Now the hurtfulness of Creature-comforts shews it self in several particulars 1. Faith knows that they are apt to puff up and swell the heart with the Tympany of pride Hence that great Caution Deut. 8.10 to the end The usual Attendants on riches are Pride and Confidence Hence Paul to l 1 Tim. 6.17 Timothy charge them that are rich in this world that they be not high minded How apt are men to be lifted up with the things of this lower World Riches at once sink the mind downward in covetous Cares and lift it upward in proud conceits To see a man rich in purse and poor in spirit is a great rarity 2. Faith knows that great enjoyments are great snares and powerful temtations to many other lusts such as are Covetousness Lust Luxury Security c. The plenty of places oft occasion much wickedness in persons Rich Sodom was a nursery of all impiety Jesurun when he waxeth fat is apt to kick Deut. 32.15 And when Israel is fed to the full m Ezek. 16.39 â—0 then she commits abomination 3. Faith is sensible how apt temporal comforts are to make us sleight spiritual graces and heavenly Communion 1. Spiritual graces Our digging for silver and searching for gold makes us too too apt to neglect that which is better than thousands of gold and silver even durable substance The radiant-splendor of these things here below dazzles our eyes to those things above Whiles Martha is much * Luk. 10.41 cumbred about many things she forgets to act Maries part and to pursue that one thing necessary How often do outward comforts entangle the spirits weaken the graces strengthen the corruptions even of good men There was a serious truth in that Atheistical scorn of Julian who when he spoyled the Christians of their outward estates told them He did it to make them more ready for the Kingdom of heaven Many really godly lose much in spirituals by gaining much in temporals they have been impoverish'd by their riches They are indeed rich in grace whose graces are not hindred by their riches whose soules prosper when their bodies prosper To see the daughter of Tyre come with her gift to see the n Psal 45.12 rich among the people entreat Christs favour and give up themselves to Him This indeed is a rare sight To be rich or great in the World is a great temptation When we flourish in the flesh we are apt to wither in the Spirit The scorching Sun-beams of prosperity too too often cause a drouth and then a dearth a Famine in the soul and make us throw off those robes of righteousness which the wind of affliction makes us to gird on the faster The World is of an encroaching nature hard it is to enjoy it and not come into bondage to it Let Abraham cast but a litttle more than ordinary respect on Hagar and it will not be long ere she begin to contest with yea crow over her Mistress 2. Spiritual Communion with God Worldly comforts are alwaies dogd with worldly business and this too often eats up our time for Communion with God It is a very difficult thing to make our way into the presence of God through the throng of worldly encumbrances Worldly employments and enjoyments are exceeding apt not only to blunt but to turn the edge of our affections from an holy commerce with God Faith knows what a Task what an Herculean labour it is after it hath past a day amidst worldly profits and been entertained with the delights and pleasures a full estate affords now to bring an whole heart to God when at night it returns into his presence The World in this case doth by the Saint as the little child by the mother if it cannot keep the mother from going out it will cry after to go with her If the World cannot keep us from going to Religious duties it will cry to be taken along with us and much ado there is to part it and our affections Thus Faith discovers the danger and hurtfulness of Creature-enjoyments But more than this 4. Faith knows that these outward things are perishing as well as unprofitable and hurtful Mutable inconstant fading * Faelicitas umbratilis Vanities Bubbles Pictures drawn on Icy Tablets grass growing on the tops of houses Faith hath seen and heard
distractio negligens a negligent distraction When a man hath an intention to pray and express his desires to God but he prays carelesly and doth not guard his thoughts so that sometimes he wanders and sometime recovers himself again and then straies again and is in and out off and on with God as a Spaniel roveth up and down and is still crossing the waies sometimes losing the company he goes with and then retiring to them again I cannot say this man prayeth not at all or that God doth not hear him but he will have little comfort in his Prayers yea if he be serious they will minister more matter of grief to him than comfort and therefore he ought to be more earnest and sedulous in resisting this infirmity that he may be assured of audience Otherwise if his heart be not affected with it in time by degrees all those motions and dispositions of heart that are necessary to prayer will be eaten out and lost 3. There is distractio voluntaria a voluntary distraction when men mind no more than the task or work wrought and only go round in a track of accustomed duties without considering with what heart they perform them this is such a vanity of mind as turneth the whole prayer into sin Secondly The causes of this roving and impertinent intrusion of vain thoughts 1. Sathan is one cause who doth Maxime insidiari orationibus as Cassian speaketh lye in wait to hinder the Prayers of the Saints when ever we minister before the Lord he is at our right hand ready to resist us Zech. 3.1 And therefore the Apostle James when he biddeth us draw nigh to God biddeth us also to resist the devil Jam. 4.7 8. Implying thereby That there is no drawing nigh to God without resisting Sathan When a Tale is told and you are going about the Affairs of the World he doth not trouble you for these things do not trouble him or do any prejudice to his Kingdom But when you are going to God and that in a warm lively affectionate manner he will be sure to disturbe you seeking to abate the edge of your affections or divert your minds Formal Prayers patterd over do him no harm but when you seriously set your selves to call upon God he saith within himself This man will pray for Gods Glory and then I am at a losse for the coming of Christs Kingdom and then mine goeth to wrack That Gods Will may be done upon earth as it is in heaven and that minds me of my old fall and my business is to cross the Will of God he will pray for dayly bread and that strengtheneth dependance for Pardon and Comfort and then I lose ground for the devils are the * Eph. 6 12. Rulers of the darkness of this World He will pray to be kept from sin and temptation and that is against me Thus Sathan is afraid of the Prayers of the Saints he is concerned in every request you make to God and therefore he will hinder or cheat you of your Prayers if you will needs be praying he will carry away your heâ—rts Now much he can do if you be not watchful he can present Objects to the senses which stirs up thoughts yea pursue his temptations and cast in one fiery dart after another therefore we had need-stand upon our guard 2. The natural levity of our spirits man is a restless creature we have much a doe to stay our hearts for any space of time in one state much more in holy things from which we are naturally averse Rom. 7.21 When I would do good evil is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh consider this natural feebleness of mind whereby we are unable to keep long to any Imployment but are light fethery tossed up and down like a dryed leaf before the wind or as an empty Vessel upon the waves 't is so with us in most businesses especially in those which are Sacred the Apostle biddeth us pray without ceasing and we cannot do it whilest we pray he is a stranger to God and his own heart who finds it not daily this is an incurable vanity though we often repent of yet 't is not amended a misery that God would leave upon our natures to humble us while we are in the World and that we may long for Heaven the Angels and blessed Spirits there are not troubled with those things in Heaven there is no complaining of wandring thoughts there God is all in all they that are there have but one Object to fill their understandings one Object to give contentment to their desires their hearts cleave to God inseparably by a perfect love but here we are cumbred with much serving and much work begets a multitude of thoughts in us Psal 94.11 The Lord knows the thoughts of men that they are but vanity When we have summed up all the traverses reasonings and discourses of the mind we may write at the bottom this as the total sum here is nothing but vanity 3. Another cause is practical Atheism we have little sense of things that are unseen and lye within the vail in the World of spirits things that are seen have a great force upon us offer it now to the Governour saith the Prophet Mal. 1.8 God is a far off both from our sight and apprehension senses bind attention if you speak to a man your thoughts are setled and you think of nothing else but in speaking to God you have not like attention because you see him not Exod. 32.1 Make us gods to go before us Aye that we would have a visible God whom we may see and hear but the true God being a Spirit and an invisible Power all the service that we do him is a task performed more out of custome than affection in a slight perfunctory way 4. Strong and unmortified lusts which being rooted in us and having the Soul at most command will trouble us and distract us when we go about any duty each man hath a mind and can spend it unweariedly as he is inclined either to Covetousness Ambition or Sensuality for where the treasure is there will the heart be Matth. 6.20 set but the Covetous man about the World the Voluptuous man about his pleasures and the ambitious man about his honours and preferments and will they suffer their thoughts to be taken off surely no but set either of these about holy things and presently these lusts will be interposing Ezek. 33.31 their heart goeth after their Covetousness the sins to which a man is most addicted will ingross the thoughts so that this is one sign by which a man may know his reigning sin that which interrupts him most in holy duties for when all other lusts are kept out Sathan will be sure to set the darling sin a work to plead for him if a man be addicted to the World so will his musings be if to mirth and good chear and vain sports his thoughts will be taken up
praise to God for all or any of his benefits promised or bestowed and that with our hearts Filliucius out of Aquin We praise God for all his perfections we thank God for his benefits lips and lives Some affirm that much of Religion is seen in piety to parents observance to our betters and thankfulnesse to our benefactors God is indeed all these to us Yet the proper notion of our thankfulnesse refers to God as our benefactor every benefit from God makes the receiver a debtor thankfulnesse is rather the confessing of our debt then the paiment of it and for as much as we are bound alwaies to be thankfull it doth acknowledge we are alwaies beholden to God and allwaies insolvent Now a child of God is bound to be thankfull to God above all men because 1. He is more competent then any other 2. He is more concerned then any other I. More competent by acts of reason and grace too All that the Scripture speaks as to the duty of thankfulnesse may be referred to these Heads 1. To know and acknowledge the Lords mercies 2. To remember them i. e. to record and commemorate them 3. To value and admire them 4. To blaze and proclaim them In all which a gracious soul is much more competent then a meer natural man though indued with quick understanding strong memory and great eloquence For the Spirit of God hath inlightened his soul and taught him this lesson he is principled for it he is a well tuned instrument his heart boyleth with good matter and his tongue is as the pen of a ready writer Psal 45.1 as David speaks on this occasion when he spake of the praises of the King in his Song of Loves This Spirit of God in a thankfull soul is as the breath of the Organ without which the pipes make no sound yea as the breath of the Trumpetter by which the Trumpet gives a certain and melodious sound This is it that makes that noble Evangelical spirit yea that heavenly Angelical spirit in Christians See a place for it Eph. 5.18 19 20. Be not drunk with wine wherein is excesse but be filled with the spirit speaking to your selves in Psalms and Hymns c. giving thanks alwaies for all things unto God and the Father in the Name of our Lord Jesus Christ shewing that what wine doth in Poets and good fellows it makes them sing and roar out Catches by which they make musick to the devil so the Spirit of God in Saints is the principle of all true thankfulnesse and holy joy towards God and indeed there was a very gracious frame of spirit this way in Primitive Christians II. More concerned as hâ—â—ing received more then others to whomsoever much is given of them much is required Luke 12.48 a proportion of duty according to the degree of every portion of mercy whether you consider what is given or what is forgiven you There are two things which every gracious soul will acknowledge No man saith he in the world hath deserved less of God than I and none hath received more of God than I how much then am I concerned to be thankful I have read of a holy man that was seen once standing still with tears in his eyes and looking up to heaven and being asked by one that passed by why he did so said I admire the Lords mercy to me that did not make me a Toade that Vermine being then casually at his feet The least common mercy affects a gracious soul that knows his desert nothing but misery 2 Sam. 9 8. Mephibosheth bowed himself and said What is thy servant that thou shouldst look upon such a dead dog as I am When David had told him he should have his Lands and eat bread at his Table When the Lord spares our lives and gives us common mercies we must admire and adore his goodness And this leads me to the second general Question Quere 2 Why and upon what grounds Christians are bound to give thanks in every thing Answ 1 It is the will of God in Christ Jesus The will of God in Christ Jesus is the clearest Rule and the highest Obligation to any soul for the performance of any duty O that men would now adaies study more act by and hold fast to this rule And ask conscience in the performance of every duty is this the will of God in Christ Jesus It was meet that this duty of thankfulness should be prest and practised under the Gospel because it argue a spiritual and noble frame of Soul the highest pitch of grace which is a true Gospel frame David under the Old Testament had a New Testament heart in this particular his Psalms which were all penn'd upon emergent occasions are all Tehillah and Tephillah Prayer and Praise his Heart and Harp were so tuned to the Praises of God to Psalms of Degrees to Hallelujahs that some have thought the Lord is praised with those Psalms in Heaven Zach. 12.8 Greg. Hom. 20. in Ezek. Yet is it promised under the Gospel that he that is feeble shall be as David which some understand as to Praise and Thanksgivings upon the account of Gospel grace More punctually this is the will of God in Christ Jesus i. e. Jesus Christ shews us the duty of thankfulness both by Pattern and by Precept for he was not only usherd into the World with Songs of Thanksgiving by Angels Luk. 1.46 68. Luk. 2.13 14 20 29. by Zachary by Mary by Simeon by the Shepherds c. but the Lord Jesus himself was a great Pattern and President of Thankfulness all his life long and in this also was a true Son of David He thanked God frequently and fervently I thank thee O Father Lord of heaven and earth because thou hast hid these things from the Wise and Prudent Matth. 11.25 and hast revealed them unto babes when his Disciples preached and cast out devils Thus also when he raised Lazarus Father Joh. 11.41 I thank thee that thou hast heard me When he was to eat common bread Mark 8.6 Luk. 22.19 he blessed it with giving of thanks Much more consecrated bread Thus was he a Pattern of thankfulness he did in every thing give thanks In like manner we find him reproving the nine Lepers for their unthankfulness which shews that he held out thankfulness as a duty Luk. 17.16 17. personally he gave a Pattern and Precept for it Now though this were enough to shew it the will of God in Christ Jesus yet these words reach further namely to shew that is the strain of the Gospel in the Apostles Doctrine and Practice for they through their Commission and the great measure of Gods Spirit in them declared the will of God in Christ Jesus They worshipped Luke 24. ult and returned to Jerusalem with great joy and were continually in the Temple praising and blessing God Amen What the Apostle Pauls spirit was in this by whom so
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
the screech-owl to be heard instead of the voice of the Turtle It is the Lords mercies we are not consumed For what priviledge or Patent have we to be secured and indempnified above others How long ago had Divine Justice made short work with us if Divine Patience had not been stretched to long suffering if Mercy had not held back the hand of Gods Vengeance as the Angel caught Abrahams Knife when it was lifted up to kill his Son For surely methinks Mercy and Justice have been long wrestling and the Lord hath said long of England as he said of Ephraim How shall I give up England how shall I make thee as Admah and Zeboim as Sodom and Gomorrah Now consider this all ye that forget the Lords benefits lest he come not only as a Moth to you as he seems to do already in your Trade in your Health in your Food but as a Lion to teare and go away Wherefore would you value your mercies consider others miseries would you thank God for them consider your abuse and unworthiness of them would you continue and encrease them Haud quicquam ita proprie terris representat caelestis habitationis statum sicut alacritaâ— deum laudautium Bern. Ser. 1. in Cant. be thankeful for them would you taste sweetness in them get a sanctified use of them would you honour God in every condition make a holy improvement of every dispensation would you be Christians indeed In every thing give thanks for this is the will of God in Christ Jesus concerning you Turn your hearts and tongues to it here and you shall be chosen into the Quire of Angels to perform it for ever in Heaven How may we get rid of Spiritual Sloth and know when our activity in duty is from the Spirit of God Psal 119.37 part ult Quicken me in thy way THis Psalm shines and shews it self among the rest Sicut inter ignes Luna minores A Star in the Firmament of the Psalms of the first and greatest magnitude this will readily appear if you consider either I. The manner it is composed in oâ— II. The matter it is composed of 1. The manner it is composed in is very elegant 2. The matter it is composed of is very excellent I. The manner it is composed in is very elegant full of art rule method Theological matter in a Logical manner a Spiritual Alphabet framed and formed according to the Hebrew Alphabet II. The matter it is composed of is very excellent full of rare sublimities deep mysteries gratious activities yea glorious extasies The Psalm is made up of three things 1. Praâ—ers 2. Praises 3. Protestations 1. Prayers to God 2. Praises of God 3. Protestations unto God My Text belongs unto the first and may fitly be stiled David's Letany where you have 1. His Libera Domine Turn away mine eyes from beholding vanity 2. His exaudi Domine Quicken me in thy way In this these three parts are considerable 1. The Act Quicken 2. The Subject Me. 3. The Object thy way In the prosecution of which Scripture I shall do these three things 1. Explicate the Terms 2. Deduce a Corollary 3. Resolve the Cases I. For Explication Quicken There is a two-fold quickening 1. Proper and moral 2. Improper and metaphorical 1. Proper and moral which is two-fold 1. Total 2. Partial 1. Total Which is the raising a dead body to natural life thus was Lazarus raised Hist Ang. lib. 5. cap. 13. John 11.43 44. So was Drithelme of Northamberland raised if credit may be given to Bede 2. Partial which is the restoring a body declined and decaied with sicknesse or sorrow to Spirits and vigorous energies So was David whose body by grief and sorrow was made a meer Skeleton Psal 31.10 17. Hezekiah by sicknesse brought so low that he was become spiritlesse yet he was raised up again upon which he composes that rare Hymne or Canticle of praise to God Isai 38.10 II. Improper and metaphorical which is likewise two-fold 1. Total 2. Gradual I. Total which is the raising of a Soul stark dead in sin to Spiritual Life Ephes 1.2 and you hath he quickned who were dead in trespasses and sins II. Gradual which is the raising of a dull and drousie Soul from sloth and sluggishnesse to high yea highest degrees of vivacity and activity for this you have David praying here and in Psal 143.11 Quicken me O Lord for thy Names sake In this description it will be very necessary to explain sloth and activity 1. Spiritual Sloth is threefold 1. Resolving Sloth 2. Delaying Sloth 3. Disturbing Sloth 1. Resolving Sloth is when a Soul is setled upon it's lees and resolves to lie still and never to stir in that momentous concernment of its own eternal Salvation Solomon excellently deciphers this Prov. 26.14 As the door turns upon his hinges so doth the slothful upon his bed as the door turns upon the hinges and never stirs from his place so the slothful turns upon the bed of security and never turns from his purpose Jer. 44.16 17. they were resolved to worship the Queen of Heaven come life come death Such was the Souldiers resolution who had on his Target God and the Devil pictured under God si tu non vìs under the Devil iste rogitat 2. Delaying Sloth when a person doth intend to look after Soul-concernments but not yet they will borrow day a little time Much like that sluggard Prov. 6.10 Yet a little sleep a little slumber a little folding of the hands to sleep When the sluggard is cal'd to arise in the morning he resolves to do it only intreats one little one short nap more and then he will arise So when some are called to awaken arise and walk with God in his way in the morning of their age they crave one short nap more first and then they will do it give them leave to get such an estate to obtain such an honour to match such a child to satisfie such a lust and then will they be for God Such a sluggard was Austin a little longer O Lord a little longer presently presenly Matth. 25.10 Paululum paululum modo modo hoc erat sine modo Aug. lib. confess Plutarch in Moral the five foolish Virgins resolved to have oyl in their lamps and vessels only they would take a nod Oh how dangerous is delaying Sloth the Virgins deferring provokes Christ to denying Archias being merry at supper had a letter sent him that concern'd his life and though desired to read it puts it up into his pocket saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'l mind serious things to-morrow but he lived not unto the morrow to mind those serious things Such another sluggard was the rich man Luke 12.20 Stulte hac nocte Tolle moras semper nocuit differre paratis Lucan Alexander being asked how he came to conquer the World replied Nunquam differre volens if you will overcome more than Alexander did not
a very foul sin and filthy uncleanness 1 Joh. 1.7 And the bloud of Jesus Christ his Son cleanseth us from all sin The sin of Sloth which in some sense may be called all sin it being Pulvinar satanae the devils pillow that he laies his head on in the soul 1 Pet. 2.4 5. Come to Christ the living Stone and you shall come from Christ lively Stones 5. Get quickning love to the waies of God Ovid. lib. 1. Amo 9. Qui non vult fieri desidiosus amet Pliny tells us That a rod of Mirtle in the hand of a Traveller will never suffer him to flag or faint but keeps him fresh and lively to his journeys end I am sure where love is in the heart it will carry a man in the way of God with life The Apostles did triumph in their tribulations and how so Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5.5 Orig. Is plentifully poured out as wine into bottles Ubi amor est non est labor sed sapor Bern. Serm. 85. in Cant. which makes it spiritful Love turns all pains into pleasures and perils into perfumes Love is the fore-horse in the souls Chariot who draws all the other affections and faculties after him What a loadstone was Shechems love to Dinah Gen. 34 19. It makes him communicate his Wealth Si tantum potuit cupiditas quid potest charitas Aug. change his Religion circumsize his Fore-skin See how spiritual Love wrought in Paul it was as strong Physick ready to work out his bowels 2 Cor. 5.14 For the love of God constraineth us Love hath not only an impulsive but also a compulsive power Metaphora a pariurientibus sumpta Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is a grace that is alwaies big-bellied and is in labour alwaies being delivered of some good duty or other This Love put Paul upon exceeding pains and excessive perils 1. Exceeding pains that never meer man took the like 1 Cor. 15.10 I laboured more abundantly than they all It must be great pains to preach the Gospel fully from Jerusalem round about to Illyricum Rom. 15.19 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in circulo or circuitu making Jerusalem the Point and the Regions round about the Circumference and then the space could not be less than four thousand Miles But if you take it in a collateral Line taking in the Regions of Attica Boeotia Achaia Epirus Asia minor Cilicia Cappadocia c. it was 2000. Miles but if you take it in a direct Line from Jerusalem to Stridon a Town in Illyricum it was above a thousand Miles and though these tiresome journeys might have apologized for sparing or at least for curtailing duties yet Paul never measured out his pains by a few sands in a glass but spent much time among the Saints in Praying Preaching Disputing Very memorable is that pains of his Acts 20.7 where Paul spends all the time from the Disciples meeting together on the Lords day untill midnight in holy Exercises 2. His excessive perils what a large Catalogue have you of them 2 Cor. 11.23 ad 28. In stripes above measure In prisons more frequent In deaths oft of the Jews five times received I forty stripes save one Thrice was I beaten with rods Once was I stoned Thrice I suffered shipwrack A night and a day I have been in the deep In journeying often in perils of waters in perils of robbers in perils by my own Country men in perils by the heathen in perils in the City in perils in the wilderness in perils in the sea in perils among false brethren in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness All this laid together well may we say with him * Nemo acrior inter persecutores nemo prior inter peccatores Aug. Tom. 10. pag 202. There was never a more fierce persecutor of the Gospel nor a more fervid propagator of the Gospel The first proceeded from his hatred the last proceeded from his love even the love of Christ 6. By faith apply the quickning Promise and the Promises of quickning 1. The quickning Promises Promises are steel spurs that will reach the dull heart to the quick they are singular Plaisters if well applied to draw out the corruption of sloth they are the soveraign Elixars whose quintessence will make the soul full of spirits 2 Pet. 1.4 Whereby are given to us exceeding great and precious promises Cardan subst l. 7. that by these ye might be partakers of the Divine Nature Precious Promises as stones are precious which have egregious vertue in them that by them we might be made partakers of the Divine Nature Bez. in loc Non transformatione natura humanae in divinam sed participatione donorum quibus conformes divinae naturae fimus Par not of the substance of God as Servetus stubbornly defended even to death But of those divine qualities and gracious dispositions which will stand with Gods Nature to communicate and our nature to participate Now Gods Divine Nature is an Act and our Divine Nature is active Now the right applying Promises will be very vertuous to make us vigorous to come as nigh the image and life of God as possibly we can Plato saies it is our chiefest good Deo penitus conformem fieri to bear the Character of God upon us 2. The Promises of quickning David presses God to be as good as his word Psal 119.25 Quicken thou me according to thy word He is often upon this string Ver. 107.154 resolving not to let God alone untill he kept his word Isa 40.31 But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Our soul as a Bee must suck honey from this flower to quicken it self Say thus to thy self Soul God hath promised I shall mount up with Eagles wings fly through difficulties and duties with celerity he is a God able true willing therefore I may be assured of this assistance Oh this honey will enliven thee more than Jonathans honey enlightened him 1 Sam. 14.26 29. Who must dye because he had eaten honey and if he had not eaten honey he must have died 7. Mind quickning examples A dull Jade will put himself faster on when he sees other horses gallop before him The Apostle hâ—ving mustered up in rank and file the Examples of those famous Worthies Heb. 11. Does Heb. 12.1 excite them with patience to run the race that was set before them If the rare acts of Miltiades would not suffer Themistocles to sleep then the famous Actions of Gods Worthies should not suffer us to slumber View Elias how he went up in a fiery Chariot to heaven in his spirit before he went in a fiery Chariot to heaven in his person 〈◊〉 〈◊〉
the throne thou shalt be greater 3. We make Religion our businesse when our thoughts are most busied about Religion while others are thinking how they shall do to get a living our thoughts are how we shall do to be saved David did muse upon God Psal 139.3 While I was musing the fire burned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. Thoughts are as passengers in the soul when we travell every day to the City of God and are contemplating glory and eternity this is to make Religion our businesse Theophilact calls holy contemplation the gate and portall by which we enter into Heaven a Christian by divine soliloquies and ejaculations is in Heaven before his time he is wrapd up into Paradise his thoughts are all packd up and gone 4. We make Religion our businesse when our main end and scope is to serve God he is said to make the world his businesse whose great design is to get the world St Pauls ultimate end was that Christ might be magnified and the Church edified Phil. 1.20 2 Cor. 12 19. our aimes must be good as well as our actions Many make use of Religion for sinister ends like the Eagle while she flies aloft her eye is upon her prey Hypocrites serve God propter aliud they love the Temple for the gold they court the Gospell not for its beauty Mat. 23.17 but for its Jewels these do not make Religion their businesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys but a politick trick and artifice to get money but then we make Religion our businesse when the glory of God is mainly in our eye and the very purport and intent of our life is to live to him who hath died for us 2 Cor. 5.15 God is the center and all the lines of our actions must be drawn to this center 5. We make Religion our businesse when we do trade with God every day Phil. 3.20 Our conversation is in Heaven The greek word for conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies commerce and traffique our merchandize is in Heaven a man may live in one place and drive his trade in another a Saint though he lives in the world Vt municipes coelorum nos gerimus yet he trades above the Moon he is a merchant for the Pearl of price This is to make Religion our businesse when we keep an holy intercourse with God there 's a trade driven between us and Heaven 1 Joh. 1.3 Our fellowship is with the Father and with his Sonne Jesus God comes down to us upon the wing of his Spirit and we go up to him upon the wing of prayer 6. We make Religion our businesse when we redeem time from secular things for the service of God a good Christian is the greatest monopolizer he doth hoard up all the time he can for Religon Psal 119.62 at midnight will I rise and praise thee Those are the best hours which are spent with God and David having tasted how sweet the Lord was would borrow some time from his sleep that he might take a turn in Heaven It well becomes Christians to take time from worldly occasions sinfull dressings idle visits that they may be the more intent upon the matters of Religion I have read of an holy man who being tempted by his former evil companions to sin he made this answer I am so busie in reading in a little book with three leaves that I have no leisure so much as to mind my other businesse and being asked afterward whether he had read over the book replyed this book with three leaves are of three severall colours red white and black which contain such deep misteries that I have resolved with my self to read therein all the daies of my life in the first leaf which is red I meditate on the pretious bloud of Christ which was shed for my sins in the white leaf I meditate on the pure and â—elitious joyes of Heaven in thâ— black leaf I contemplate the hideous and dreadfull torments of Hell prepared for the wicked to all eternity This is to make Religion our businesse when we are so taken up with it that we have scarce any leisure for other things Christian thou hast a God to serve and a soul to save and if thou hast any thing of Religion in thee thou wilt take heed of the thieves of time and wilt engrosse all opportunities for the best things How far are they from Christianity who justle out holy duties instead of borrowing time from the world for prayer they steal time from prayer that they may follow the world 7. We make Religion our businesse when we serve God with all our might our strength and spirits are drawn forth about Religion we seck sweat strive bestir our selves as in a matter of life and death and put forth not only diligence but violence 2 Sam. 6.14 David danced before the Lord with all his might This is to make Religion our businesse when we shake off sloath and put on zeal as a garment We must not only pray but pray fervently Jam. 5.16 we must not only repent but be zealous and repent Rev. 3.9 we must not only love but be sick of love Cant. 2.5 Horat. multa tulit sudavit alsit This is to be a Christian to purpose when we put forth all our vigour and fervour in Religion Matth. 12.11 and take the Kingdom of God as it were by storm 'T is not a faint velleity will bring us to Heaven there must not only be wishing but working and we must so work as being damned if we come short Vse 1 Vse 1. Information Information Branch 1 1. Branch Hence learn that there are but few good Christians oh how few make Religion their businesse is he an Artificer that never wrought in the trade is he a Christian that never wrought in the trade of godlinesse How few make Religion their businesse 1. Some make Religion a complement but not their businesse they court Religion by a profession and if need be Religion shall have their letters of commendation but they do not make Religion their business Many of Christs Disciples who said Lord evermore give us this bread yet soon after basely deserted Christ Ioh. 6.34 and would follow him no longer Joh. 6.66 From that time many of his Disciples went back and walked no more with him 2. Others make the world their business Phil. 3.19 Who mind earthly things The earth puts out the fire So the love of earthly things puts out the fire of heavenly affections It was a judgement upon Korah and Dathan Numb 16.22 the earth swallowed them up Thus it is with many the world swallows up their time thoughts discourse they are swallowed up alive in the earth There is a lawfull use of these things but the sin is in the excess The Bee may suck a little honey from the leaf but put it in a Barrell of honey and it is drown'd How many ingulph themselves in
Christ to be his surety Character 9 9. He who makes Religion his businesse will be religious whatever it cost him He is a resolved man Psal 116.109 I have sworn I will keep thy righteous judgments There are some who will be rich 1 Tim. 6.9 and there are some who will be godly 2 Tim. 3.12 He that makes Religion his businesse will not as Luther saith be put off with other things he can want health riches friends but he cannot want Christ or grace he will be godly let the times be what they will they shall not take him off the work of Religion he will follow Christ upon the water the flouds of persecution cannot drown his zeal he doth not say There is a Lyon in the way he will wrastle with difficulties march in the face of death The Christians of the Primitive Church cryed out to the Persecutor Vre tunde divelle Idola tua non adorabimus Tertul. Hew us in pieces burn us we will never worship your Idols these were in good earnest for Heaven There is a great deal of difference between them who go to sea for pleasure and those mariners who are to go a voyage to the East Indies The first upon the least storm retreat back to shore but they who are imbarqued for a voyage hold on their course though the sea be rough and stormy and will venture their lives in hope of the golden harvest at the Indies Hypocrites seem religious when things are serene and calm but they will not sayl in a storm Those only who make Religion their businesse will hold out their voyage to Heaven in the midst of tempests and death-threatning dangers Character 10 10. He that makes Religion his businesse lives every day as his last day he prayes in the morning as if he were to die at night he lives as if he were presently to be called to Gods barr he walks soberly Tit. 2.14 righteously godly he girds his loyns trims his lamp sets his house in order that when death comes for him with an Habeas Corpus he may have nothing to doe but to die Behold here the man who makes Religion his businesse Vse 3. Let me perswade all you whose consciences may smite you Vse 3 for former neglects now set upon the work Exhortation make Religion your businesse contend tanquam pro aris focis bestir your selves in this as in a matter of life and death Quest. Quest But how must we do to make Religion our businesse Answer Answ That you may be serious in this work Rules for making Religion our business I shall lay down severall Rules for your help and direction herein 1. If you would make Religion your businesse possesse your Rule 1 selves with this maxim That Religion is the end of your Creation God never sent men into the world only to eat and drink and put on fine cloathes but the end of their creation is to honour him 1 Pet. 4.11 That God in all things may be glorified Should the body only be tended and looked after this were to trim the scabbard instead of the blade it were to invert and frustrate the very end of our being 2. If you would make Religion your businesse get a change of heart Rule 2 wrought breathe after a principle of holinesse he cannot make Religion his businesse who hath no Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can the body move without a principle of life Christian get thy heart spiritualized by grace an earthly heart will no more trade in Heaven than a mill-stone will ascend or a Serpent fly in the ayre the heart must be divinely touched with the Spirit as the needle with the loadstone ere it can cleave to God and follow him fully Numb 14.24 never expect the practise to be holy till first there be an holy principle 3. If you would make Religion your businesse set your selves alwayes Rule 3 under the eye of God The Masters eye makes the servant work Gods eye will quicken our devotion Psal 16.8 Interest animis nostris cogitationibus mediis intervenit Seneca I have set the Lord alwayes before me If we leave off work or loyter in our work God sees he hath a casement opens into our breasts this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it this eye of God that never sleeps would make us active in the sphaere of duty if indeed Gods eye were at any time off us we might slacken our pace in Religion but he is ever looking on Psal 139.9 if we take the wings of the morning we cannot fly from his presence and he who is now the spectatour will be the Judge O how would this consideration of Gods omniciency keep us from being truants in Religion how would it infuse a spirit of activity and gallantry into us making us put forward with all our might in the race to Heaven 4. If you would make Religion your businesse think often of Rule 4 the shortnesse of time Cito pede praterit aetas Ovid. Phocylides this life is but a vapour Jam. 4.9 a shadow 1 Chron. 29.15 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing Psal 39.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are wheeling apace out of the world and there 's no work to be done for our souls in the grave Eccles 9.2 Whatsoever thy hand findeth to do do it with thy might for there is no work nor device in the grave whether thou goest Now is the time of life now is the day of grace you know not how soon these two Suns may set The shorter our life the swifter should be our pace Rule 5 5. If you would make Religion your businesse get an understanding heart weigh things seriously in the ballance of reason and judgment Think of the infinite importance of this businesse our eternall misery or happinesse depends upon it other things are but for convenience this is of necessity if this work be not done we are undone if we do not the work which believers are doing we must do the work which Devils are doing and if God give us a serious heart to lay out our selves in the businesse of Religion our income will be greater than our expence Religion is a good Trade if it be well followed it will quit the cost 't is working in silver 1 Pet. 1.9 Receiving the end of your faith the salvation of your souls God will shortly take us from the working-house to the Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and will set upon our head a fresh Garland made of the flowers of Paradise Rule 6 6. If you would make Religion your businesse implore the help of Gods Spirit All we can do is but lost labour unlesse the Spirit excite and accelerate Beg a gale from Heaven Cant. 4. ult Awake O North-wind Cant. 6.12 and come thou South blow upon my Garden c. If the Spirit joyn with our Chariot then we move to Heaven swiftly as
word signifieth both a wicked man and a deceiver And it is observed that those whom David the devoutest man called wicked Solomon the wisest man calls fools and Job the most upright man calls hypocrites all is but one and the same thing under divers names Hypocrisie then is but a feigning vertue and piety it seems to put on and vice and impiety it conceals and would seem to put off It is indeed vice in a vizor the face is vice but virtue is the vizor The form and nature of it is imitation the ends are vain glory to be seen of men or some gain or carnal respects There is a grosse hypocrisie whereby men pretend to the good they know they have not and there is a formall close hypocrisie whereby men deceive others and themselves too are hypocrites and do not know it In this case it is probable the Pharisee was Luk. 18. Mat. 25. and those signified by the five foolish Virgins and all formall Christians that are not regenerated by the spirit nor put into Christ by faith This is a subtle evill a secret poyson a close contagion and here it is infinite mercy and grace that we do not all split and perish and if we can scape this if we are indeed sincere we are out of the greatest danger of all the leaven of hypocrisie To direct you to find out and to purge out this shall be my especiall endeavour at this time 2. How is hypocrisie resembled by leaven Briefly thus 1. Leaven is hardly discerned from good dough by the sight and as hardly is hypocrisie distinguished from piety You outwardly appear righteous unto men Mat. 23.18 1 Cor. 5.6 but within you are full of hypocrisie and iniquity 2. Leaven is very spreading a little leaven leaveneth the whole lump and so it is a great deal of mischief hypocrisie doth it spreads over all the man and all his duties parts performances leavens all as we may observe Esa 1.12 13 14 15. Esa 66.3 3. Leaven is of a sour tast and ingratefull smell so is hypocrisie to God and man I will spread dung upon your faces even the dung of your solemn assemblies Mal. 2.3 all were leavened with hypocrisie and were accounted and savoured but as dung in the nostrils of the Lord. How odious and loathsome was that service of Annanias and Saphira Act. 5. both to the holy Ghost and to the Church because it was leavened with hypocrisie 4. Leaven is of a swelling nature it extends and puffs up the dough and so doth hypocrisie it is all for the praise of men the Scribes and Pharisees were all for preheminence chief places chief seats chief appellations to be called Rabbi Rabbi and if others will not admire and over value them they will admire and advance themselves Mat. 18. Luk. 16.14 15. I am not as this Publicane You are they that justifie your selves but God knoweth your heart for that which is highly esteemed among men is an abomination to the Lord. They highly esteemed of themselves they justified themselves they derided Christ for not having the same thoughts of them Pride and vain-glory is the inseparable companion if not the mother of hypocrisie 3. Why is it called the leaven of the Pharisees Because they were leavened with it to purpose they were exact and supereminent in this divelish art of personating and counterfeiting to the life The devill indeed is the arch-hypocrite of the world transforming himself into an Angell of light his first-born in this generation are the Scribes and Pharisees his next born the Jesuites so like their predecessors the Pharisees that a man may believe that Christ looked so farre as to them in Matth 23. and strook at them through the Pharisees sides that they were indeed the types but the Pope Cardinals Prelates and Jesuites the antitype Their Doctrines are alike leavened they both set up traditions superstitious customs and forms against and above the Word of God when once they come in competition they both would ordinarily suspend and dispence with Gods commands but most rigorously impose their own and that under severe paenalties and both upon the account of extraordinary holinesse and high actings of devotion And so for their conversation there was grosse hypocrisie in all to be seen prayed in corners of the streets gave alms openly Mat. 6.4 5 6. disfigured themselves that they might appear to fast So the Jesuites if we may beleeve some of themselves being converted and many of the Saeculars that know them well enough affect the name but hate the reallity of true piety and devotion They would be accounted as Henry the 4th of France said of them Timothies at home in the Colledge Chrysostomes in the pulpit and Augustines in disputation this they would be accounted though it be nomen inane crimen immane they would have the name though not the thing for that is the nature of the leaven of the Pharisees which is hypocrisie 4. Wherein is this leaven of hypocrisie so dangerous that Ministers and people ought firstly chiefly to beware of it A very little and briefly of that There is great danger of it and great danger by it There is great danger of it 1. For we have the ground of the matter in our selves hearts deceitfull above all things Ier. 17.9 and desperately wicked who can know thy wickednesse I the Lord search the heart and try the reynes c. As if none besides the Lord knew the bottomlesse depths and deceits of the heart In the heart are those lusts and affections that feed and foment all the hypocrisie in the world pride vain-glory concupiscence carnall wisdome were it not for these there would not be an hypocrite living 2. The Devill watcheth night and day to set fire to this towe he is fitted to the purpose and filled with raging desire to comply with a filthy heart and to ingender this spurious offspring of hypocrisie He hath in a readinesse his wiles and his depths his baits and his snares and for a false heart hath false wayes false Doctrines false faiths false seasons false ends and aims vix caret effectu when two such be agreed to such a purpose hardly will they be frustrated 3. And that we may not be secure there are before our eyes and in our view dreadfull examples Baalam a great Prophet Judas an Apostle familiar with Christ Saul Jehu Herod and Agrippa famous Kings Five Virgins conspicuous and most confident Ananias and Saphyra eminent converts Alexander and Demas confessors and in some degree Martyrs it may grieve and make a tender heart tremble to think what they became and what is become of them To teach him that standeth to take heed least he fall and all of us to our dying day to beware of the leaven of the Pharisees which is hypocrisie 2. And there is great danger by it 1. The losse of all that is done Mat. 19. Christ will say as to that young
man yet wantest thou one thing sincerity wouldst thou have Heaven too why then didst thou all things for the praise of men thou hast thy reward and art over-paid Mat. 7.23 depart from me you that work iniquity 2. Frustrating of hopes great hopes hopes of glory and Heaven and escaping eternall misery oIb 8.13 all these hopes must perish to the hypocrite perish like a ship at the very mouth of the haven perish whiles they are crying Lord Lord perish into everlasting horrour and eternall dispair 3. Full detection and manifesting of them in the sight and face of all the world Luk. 12.2 for there is nothing covered that shall not be revealed nor hid that shall not be known the vizor will be then taken off which was feigned sanctity and the face will appear which was indeed double iniquity and for going about to cousin God and the world and his own soul the miserable hypocrite will be left to eternall intollerable confusion To be detested and derided by God Angels and Saints to be insulted on by the devils and damned to all eternity 4. And in Hell the hypocrite shall be beaten with many stripes for he knew his Masters will Luk. 12.47 and pretended he was doing of it and yet did it not Shall he that judged others to Hell lye lower in Hell and have more of Hell than those condemned by him shall it be worse with a proud Pharisee than with a Publicane nay a damned Publicane Mat. 24.51 is Hell the portion of Hypocrites are they the freeholders and all others but tennants and inmates with them or else if there be a worse place in Hell must it be theirs it must be so for the nearer Heaven the more of Hell and that will be the Hell of Hell to all aeternity Surely then hypocrisie is a dangerous thing there is exceeding danger of and danger by this leaven of the Phasees which is hypocrisie Vse I shall commend but one Use to be made of this Doctrine at this time and it is the beware in the Text. To stirre and provoke you to put forth your utmost care diligence and circumspection to beware of this leaven of the Pharisees which is hypocrisie Here I could shew you how much you are concerned to beware of the Pharisees leaven in doctrinals to beware of Doctrines advancing any thing in man or of man doctrines that are derived from any other fountain than the pure Word of God as traditions Enthusiasmes impulses besides or against the Word doctrines of will-worship superstition voluntary humility c. doctrines ascribing too much to and laying too much stresse on externals in worship not instituted by Christ doctrines of rigid imposition of things indifferent doctrines that have a tendency to blind obedience and implicite faith Whoever reads the New Testament may soon discern such were their doctrines and this is the leaven of the Pharisees in doctrinals and truly you had need to take care of this for doctrines and principles have no small influence on conversation and practice But I shall choose rather to prosecute this Use by endeavouring to give an Answer and resolution to two Questions which together constitute a great and weighty Case of Conscience Quest How may we discover and find out this subtill close evil of hypocrisie and convince our own and others souls that we are guilty of it and under the danger of it I must here first premise some general Cautions and then produce some particular evidences and discoveries of it I shall not meddle at all with grosse hypocrisie which is usually known both to the Hypocrite himself and frequently apparent to others too Some mens sins are open beforehand going before to judgement 1 Tim. 5.24 and some men they follow after But I shall labour to trace out and unkennel that latent close and deep Hypocrisie formally self-deceiving Hypocrisie whereby the Hypocrite may cousin others and himself too Here 1. I must premise these Cautions and Negations 1. That hic labor hoc opus my task is very hard my work difficult Caution 1 nice and curious that it is very difficult to find out the hypocrisie of ones own heart much more to convince others of the hypocrisie in theirs for the heart of man is deceitfull above all things Ier. 17 9. And hence the most serious inquisitive jealous and heart-searching Christians have used to call God in to their help in this work Search me O God and know my heart try me and know my reins Psal 139.23 24. c. Search my heart and try my reins examine whether there be any way of wickednesse in me 2. That as difficult as it is yet it is possible and feasible for we Caution 2 are not commanded impossibilities when we are required to search and try our wayes and turn unto the Lord Lam. 3.40 2 Cor. 13.5 1 Ioh. 3.19 to examine our hearts and to prove our selves whether we be in the faith whether our own hearts condemn us not David Hezekiah Job and Paul 2 Cor. 1.12 these all examined their own hearts and attained thereby to a knowledge and sense of their own sincerity And we are not directed to absurdities when we are cautioned to beware of men to take heed of those that come in sheeps cloathing but inwardly are ravening Wolves And we are not herein bid to make Brick without straw for the spirit of a man which is in him knoweth the things of a man 1 Cor. 2.11 and as face answereth to face in a glasse Prov. 27.19 so doth the heart of man to man Nay we have a far greater help viz. the Spirit of God which searcheth all things yea the deep things of God One of the extraordinary gifts of the Spirit in the primitive Church 1 Cor. 2.10 11. and very necessary for those times in which Satan was very busie and the Canon of Scripture not compleated was the gift of discerning of spirits 1 Cor. 12.10 some think that by vertue of this gift Peter discerned Ananias and Saphira their hypocrisie Acts 5. and afterwards Simon Magus his too which Philip could not do as not having that gift or such a measure of it but indeed there was no need of any extraordinary gift to discern Simon Magus by Acts 8. to any man that had reason and but common illumination Simon Magus his hypocrisie might easily and clearly appear in that motion of his Sell me this gift Who but an hypocrite could have thought it had been to be sold and who but an hypocrite would have offered money for it It was easie to conclude him in the gall of bitternesse and the bond of iniquity And the Ministers of the Gospel have authority calling and commission and therefore gifts to detect and bewray the guiles and wiles the depths and deceits and snares of Satan much more the workings and turnings of mens deceitfull hearts and the Word of God which is the
you or you are speaking to him if you would have that heavenly heat to be lasting The good seed miscarried upon one sort of ground in the parable because it had no deâ—pnesse of earth Mat. 13.5 6. it quickly withered because it took no deep root If the Ordinances pierce no further than the surface of the soul if the work of them be but superficial if they do not penetrate into the depths of the heart the efficacy of them is not like to continue Therefore prepare your hearts before you draw near to God get them so disposed as they may be capable of lasting influences The Text directs us to this O Lord keep this for ever in the imagination c. and prepare their heart unto thee Then is the heart prepared to the Lord when it is made tender and sensible and open Bring tender hearts to the Ordinances get them broken up beforehand break up your fallow ground and sow not among thorns Jer. 4.3 Hos 10.12 A tender heart drinks in divine influences they insinuate themselves more easily into the intimate recesses of it That which can make no impression at all upon a Flint will sink deep into softned wax Come with sensible hearts apprehensive of your spiritual wants and necessities burdened with your lusts and corruptions pained with your inward distempers and soul-grievances I cannot commend to you any thing more effectual to make you capable of great and lasting advantages Such a quick sense of your spiritual condition will open your hearts and make them ready to receive so much from the Ordinances as will not be soon spent Open thy mouth wide and I will fill it Psal 81.10 Now it is desire that opens the heart and the stronger the desire is the wider is it opened then is the soul wide open when it pants and breaths after God when it hungers and thirsts after holinesse as appears by equivalent promises Psal 107.9 Mat. 5.6 Blessed are they who hunger and thirst after righteousnesse for they shall be filled That which we get by holy duties is soon spent because it is so little and we get so little because we desire no more We come to the Ordinances tanquam caniâ— ad Nilum too like the Aegyptian dog which laps a little as he runs by the side of Nilus but stays not to drink we take but a taste of them as in transitu too little and too cursorily whenas Christ invites us to eat and drink abundantly Cant. 5.1 Such cursory tasts may chear you a little but they will not furnish you with strength for continual service you must feed and feed hungrily and come with a strong appetite that you may be capacious of much a little will not serve you long 3. Mind the Ordinances after your use of them be much in meditation if you would have the efficacy of Ordinances to continue long Be often considering what you have heard what you have prayed for what you have received and are obliged to by the Sacraments Much of Heaven and holinesse is engraved on these Ordinances and the seal is as it were set upon the heart while you are under them but after-consideration lays more weight on it and impresseth it deeper and so makes the characters both more plain and more durable for the deeper they are the longer will it be ere they be defaced Most men lose their souls and the best men lose great advantages for their souls for want of consideration There is a quickning a healing a comforting a strengthning vertue in the Ordinances and this vertue may fall upon your souls while you are imployed in them but you cannot expect it will stay with you unlesse you fix it there and no better way to fix it than consideration This will rouze it up when it lyes dormant and unactive this will put spirits into it when it grows weak and languid this will both diffuse and fasten it yea it will heighten and improve it My heart was hot within me saith David Psal 39.3 while I was musing the fire burned The heart takes fire at the mind and it is musing or consideration that kindles it and keeps it in and blows it up those sparks which fall from heaven upon your hearts while you are hearing or praying c. they 'l die they will go out and come to nothing unlesse you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 unlesse you blow them up by meditation He sent forth his Word and healed them Psal 107.20 The Word hath a salve for every soul-distemper but that it may be effectual the plaister must be laid on and kept on too till the cure be wrought the Preacher may apply it and lay it upon the distempered part but it will not be kept on without meditation How sweet are thy words unto my taste saith David Psal 119.103 How came they to be still so sweet why they were his meditation day and night the delicious relish of them still continued because he kept them still upon his palate by ruminating and musing on them The Word of God in Scripture is as honey in the combe there 's that which is incomparably sweeter now by meditation you squeeze out this sweetnesse and it will be still dropping comfort and sweet refreshment upon your souls while you are pressing it by consideration 1 Joh. 2.14 I write unto you young men because ye are strong and the Word of God abideth in you If you would be strong and continue so the Word of God must abide in you now how can it abide in you if it have not leave to stay in that which is but the portal of the soul if it abide not in your mindes You lose all for want of consideration both the gracious and comforting influences of the Ordinances slide from you through this neglect And no wonder it is so great a dammage to you since it is so great a sin you cast the Word behind your backs and throw the Ordinances at your heels when you do not minde them after you have done with them and will the Lord encourage any with a durable blessing under such guilt will not this provoke him rather to curse your blessings and blast them in the bud Meditation is a known duty and commonly insisted on and therefore you may be tempted to sleight it whereas indeed upon this account you should the more regard it for since it is a known duty the neglect of it is a known sin now to say nothing how inconsistent it is either with grace or comfort to live in a known sin how can you expect the efficacy of Ordinances should be continued while you neglect the means which the Lord hath appointed and commended to you as most effectual for the continuance thereof The blessing of the Ordinances will not abide upon him who continues in sin especially when his sin is the neglect of that medium which should fixe the blessing upon him 4. Let the efficacy of the Ordinances be
would have the influence of the Ordinances to be lasting these we shall comprize in four particulars First Take heed you perform not holy duties negligently a heartlesse formal negligent attendance on the Ordinances will be so farre from procuring a durable blessing that it will fix a curse upon you Jer. 48.10 Cursed be he that doth the work of tht Lord negligently see Mal. 1.8 14. If you invert the Apostles advice 1 Cor. 7. and deal with the things of God as you should do with those of the world If you pray as though you prayed not and hear as though you heard not and use the Ordinances as though you did not use them they will be no otherwise effectual than if there were no efficacy in them it will continue on you as though it continued not like that of the Sun in a Winter day which thaws the earth a little at noon but so as it is harder frozen up the next night Therefore let your hearts be ingaged in every holy duty Jer. 30.21 Who is this that ingaged his heart to approach unto me You must hear as for life Deut. 32.46 47. Set your hearts unto all the words which I testifie among you this day c. For it is not a vain thing for you because it is your life c. you must wrestle in prayer your hearts in this duty should be as it were in a conflict in an agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Apostles word Rom. 15.13 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Your prayers should be such as the other Apostle describes James 5.16 The effectual fervent prayer of a righteous man availeth much the word rendred effectual fervent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one possessed with a spirit and acted by it If the word here used look that way then suitable to the matter to which it is applied it imports a possession in a good sense And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be a prayer full of the holy Ghost wherein that blessed Spirit is operative exerting its force and energy Such a prayer as shews the soul to be possessed of the holy Spirit and acted by it so as all the powers of that soul are set a work and put upon motion towards God effectually Such a prayer availes much procures great advantages and of long continuance Generally in all holy Ordinances your souls should stretch out themselves to reach the Lord they should spring up to him in acts of love and desire and claspe about him with delight and complacence and lay hold on him with a humble and filial confidence and stir up themselves to lay hold on him We do all fade as a leafe saith the Church Isa 64.6 both their persons and their righteousnesse did so and the reason thereof follows ver 7. There is none that stirreth up himself to take hold on thee Secondly Beware of the world meddle not with it more than needs must and when it is needfull ingage not therein but with fear caution and vigilance Carry your selves amongst worldly objects and employments as though you were amongst cheats and thieves they have the art to pick your heart slily and to rob them of that which is more precious than Gold when you little think of it Let not your minds and hearts plunge themselves in the world nothing sooner nothing oftner extinguisheth divine influences than this puddle The cares and delights and employments of the world when they are immoderate or unseasonable they choak the Word Matth. 13.22 they stifle the issue of holy Ordinances so as it becomes like the untimely birth of a woman When your hearts are warmed in holy duties you should be as cautious and wary how you venture into the world as you are of going into the frosty aire when you are all in a sweat What is kindled by the Word or Prayer c. how quickly is it puft out by the world when you rush into it unwarily it requires as much care to keep it in as to keep a Candle in when you would carry it through the open aire in a rainy blustring night The further you are above the world the longer may you retain any spirituall impressions Geographers write of some Mountains whose tops are above the middle Region of the Air and there lines and figures being drawn in the dust have been found say they in the same form and order untouched undefaced a long time after and the reason is because they are above those winds and showres and storms which soon wear out and efface any such draughts in this lower Region The lower your minds and hearts and conversations are the more in the hurry of this boysterous world the lesse will any thing that is heavenly and spiritual abide upon them Let the soul be brought into never so good order by the help of holy duties yet a little unwary ingaging in earthly businesse will ruffle disturb and quite discompose it When your souls are by the power of the Ordinance set on motion towards Christ and Heaven if you would hold on in a continued course you must beware of worldlinesse and keep free as much as may be from earthly incumbrances and intanglements Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience the race that is set before us Heb. 12.1 Let us persevere and hold out in that gracious and heavenly course which the Gospel hath put us on but that this may be done one great impediment must be removed The sin that doth so easily beset us must be shaken off Now that sin as some Expositors conceive is worldlinesse and it is probable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we render it literally is the sin that hath goodly circumstances And no sin sets off it self with more goodly circumstances than worldlinesse no sinne hath more specious pleas and pretences to excuse vindicate and justifie it self No sin hath more fig leaves to cover its nakednesse and to shrowd it from discovery and conviction than worldlinesse This must be shaken off it is the great defacer of heavenly impressions the chief interrupter of holy motions if you would hold on when the impetus which is imprest on you by any Ordinance hath set you a going beware of the world beware of worldlinesse Thirdly Take heed of any inordinacy in affection inclination or design Such inordinacies give the heart a strong bias holy duties check it but a little give it but as it were a small rub when this is once past over it will hold on in that course to which it is most sweyed The Mnistery of John Baptist had some influence upon Herod He heard John gladly and did many things Mark 6.20 but sensuality being predominant those better inclinations
Falls of Godly and Wicked 79. Family sins 177. Family Instructions 195. Family Duties 202. Faults How to bear with others Faults 401. How to correct them 204. Fight Against sin how to bee managed 331. Flesh What meant by Flesh and Spirit 84. G God Alwaies justified by Good men 455. Why hee doth not hinder sin 167. How hee is manifested to us 417. 418 Wee must not limit him 452. Hee can do no wrong 455. His Goodness 21. 340. 421. 435. His justice in punishing 174. His power 434. Good Moral Good and evil eternally distinguished 89. Grace all from Christ 679. Growth in it 318. Truth of it not dâ—â—rees to bee examined p. 319. Gentleness To be observed in Reproofs 208. H. Hand What meant by right Hand 40 41. Excellency of it 43. Heart Must be narrowly watched 58 93. 165. And much laboured withall 684. Health the proper time for working out Salvation 119. Holiness is communicative 214. Christ the pattern of it 24. Hope Nature of that Christian Grace 430. From Creatures vain 565. Hospitality 287. Humility the souls ballast 454. Makes us thrive 21. Makes good men have the worst thoughts of themselves 663. Hypocrisie what it is 657. Why compared to leaven ibid. Danger of it 659. Six signs of it 666 c. How to cure it 671 672 c. Motives to use those means 675. I. Impatience 452. Inconstancy in all things 255. Indeavours not vain before Conversion 28 29. Inequality between men inconsiderable 254. Intercession of Christ its power 311. Justice An exact and easie Rule of it 249. Rules for it in Trade 260 c Advantage must not be taken of mens ignorance 263. It must be mixt with Charity 275. Gods Justice in punishing 174. Injury How it must be prosecuted 4â—4 L. Law It is six fold 324. When Lawful things undo us 562. How wee may know that wee abuse them 564 c. Do not all that is Lawful 264. Liberty What Liberty Gods Spirit gives 518 c. How to deal with others in matters of Liberty 258. Love It will put Life into us 506. The best preservative against the least sin 88. In the Will and in the Appetite 221. To God and Christ how distinguished 222. What is it to Love Christ 222. Twelve Characters of it 224. Do all out of Love to God 22. False Love 237. Want of Love to him the greatest sin 238 c. Brings the greatest punishment 240. Motives to Love him 241 c. How to inflame our Love to him 244 c. How to increase the flame 247. M. Marriage 579. Misery Of a sinner 360 c. Of those that love not Christ 240 368 Ministry Difficulty of that Imployment 118. Meditation Two benefits of it 477 Makes the Efficacy of Ordinances continue 682. Morning Morning thoughts to be observed 54. Mortification A continued Act. 63. Mourn For the sins of others 179. Moderation What it is 382. The Rule of it 384. In what things to be used 388. How towards good things of this life 389. How towards the evil 394. Towards persons 397. In Civil matters Actively 397. Passively 401. In Religious Negatively 405 Positively 408. Reasons to inforce this duty 412 c. N. Neighbour Duties toward him much to bee regarded 266. O. Obedience It must be compleat 59 62 63. Occasions Of sin to be avoided 56 95. Omniscience Of God to be beleeved in prayer 338 c. His Omnipotence also 340 434. Opinions Moderately to be contended for 408 409. Original sin 84. 104. Ordinances To be frequented 203 686. Their vertue from Christ 621. What wee must do to make their Efficacy abide 679. What we must avoid for that end 688. P. Parents Must instruct their children 195. They must command them to obey it 197. Persons Must not be respected 184. Pleasure Pleasant things dangerous 57. Power of God 434. No Power to convert our selves 27. Threefold Power 26. Men can do more than they do 28. Poor A stock to be made for them 298. Prayer Necessity of it 102. For our Relations 213 214 For Charity 296. Why God hears wicked men sometimes 336. Wicked men are bound to pray 336. Why God will not give without prayer 341. To pray in Faith what 335 337 c. How for temporal things 345 c. How for spiritual 346 c. To be made with an eye to Christ 435 343. Distraction in Prayer 468. Danger of careless thoughts in Prayer 463 c. Answer of Prayer makes a mercy sweeter 493. Do nothing but what you can pray God to bless 24. Praise Incourages to do well 205. Prosperity A time for Trust in God 439. How it must be done 440 c. Propriety In Goods and Lands lawful 289. Promises To be beleeved in Prayer 342. A ground of our trust 435. They quicken the soul 507. Providence of God 339 437. Prudence in avoiding sufferings 640. Q. Quickening What it is to Quicken 500. Means of spiritual Quickning 504. Ten Quickning Considerations 509 c. R. Rashness In making vows to be avoided 591. Reason It must alwaies govern 98. Rational Arguments to be used 212. Recreation to be moderate 579. Regenerate Not without conflicts 325. Relation Study to save our Relations 190. Gods Relation to us a ground of trust 435. Religion A Christians business 573. Wherein it doth consist ib. seq When it is our business 577. How to make it so 583 c. Sweetness of it 584. When promoted by vows 592 c. And how 596. To be secured above all things 638 How to preserve it among enemies to it 640. It bindes the duties of the second Table upon us 267. How to converse with men of a different Religion 646 647 c. Repentance when it is true 81. Madness to defer it 19. Reproof Sin to be Reproved 179. Discovers beloved sins 52. How to manage it 2â—0 201 208. 398. Qualifications of a Reprover 180. Of a Reproof 182 183 c. 649. What must be Reproved 181. Win the affections of those you Reprove 212. Season of Reproof is to be marked 182 c. 280. Resolution against beloved sins 55. Revenge not to be taken 265. Rewards great incouragements 206. Riches not to be confided in 272. S. Scruples not to be cherished 17. Self-Knowledge How excellent 91 244. To be got in Solitude 54. And in Sufferings 55. Self-denial of great advantage 628. Salvation Of our friends should be laboured 190. Strife al ouâ— it 37 38 504 505. Sensual ty 569. Security 571. Sick Instruction to Sick persons of great advantage 112. How to be dealt withall 113. The same method improper for all 115 Errours which they are subject to 116 117. Sin to be killed 42. Never to live again ibid. It is from ouâ— selves 44. Ugliness of it 91. Why expressed by the parts of our body 45. Of Belâ—v d Sins 46. Whence they proceed 47. 12 Marks to discover them 50 c. Nine Helps to subdue them 55. Smallest Sins to be avoided 73 328. 331. Means against its first rising 88 c Take heed of beginning of Sin 107. In our children as well as selves 198. Eight waies of becomming guilty of other mens Sins 163. Five devilish sins 164. Sin how to be cured by Revulsion 101 Sloth three-fold 500. Ten Remedies against Spiritual Sloth 504 c. Eight Questions to Slothful Christians 314. Spirit the witness of it 318 521. We may know that we have Gods Spirit 313. What to walk in it 85. When activity is from Gods Spirit 416 c. Superiours must uphold their authority 193. How to be reproved 210. Superfluities to be cut off 297. Sufferings how prudently to be avoided 646 c. Or couragiously to be indured 631. c. T. Temper of body may incline to sin 46 47. Temptations how to be resisted 94 96. Thanksgiving due to God continually 480. Specially from his children 481 c. The grounds of it 482 c. For every thing 484 c. For afflictions 486. The reasons of that 487 c. How to obtain this frame of Spirit 491 492 c. Thoughts a conscience to be made of them 463. Time care to be had of it 575. Trouble inward and outward meet sometimes together 364. Whence it arises 365 c. To live among the ungodly a great Trouble 633 c. Truth not all equal 408. Trust what it is to Trust in God 428 Effects of it 431. Obâ—ect of Trust 432. Grounds of Trust in God 439 450. V. Verbs Active Verbs how sometimes used 26. Unthankfulness several sorts of Unthankful men 495 496. The evil of this sin 497. Vows the nature of them 588. Whether lawful to make them 589. When they are useful in Religion 592 c. How they promote it 596 c. Danger of breaking them 604. They must bear some proportion to mercies 605. W. Way A four-fold Way 503. Weakness very great in us unto good 27. Word of God the best weapon 85 99. Worldly-mindedness hinders its operation 689. Moderation in our words 397. Watchfulness necessary in doing our duty 504. Against our enemies 33 580. Worship how to conceive of God in it 416 c. He is tender of it 462. We must worship him in Christ. 423. Zeal Consistant with Moderation 407. FINIS
the Roe upon the mountains or as the Charets of Aminadab Now having laid down the Rules let me for a conclusion presse all Christians to this great duty of making Religion their businesse and I will use but two weighty considerations Motive 1 1. The sweetnesse that is in Religion all her pathes are pleasantnesse Prov. 3.17 The way of Religion is strowed with Roses in regard of that inward peace God gives Psal 19 11. In keeping thy precepts there is great reward This is such a labour as hath delight in it as while the mother tends her child and sometimes beyond her strength too yet finds a secret delight in it so while a Christian is serving God there 's that inward contentment and delight infused and he meets with such transfigurations of soul that he thinks himself half in Heaven 'T was Christs meat and drink to do his Fathers will Joh. 4.34 Religion was St Pauls recreation Rom. 7.22 Though I should not speak of wages the vails God gives us in this life is enough to make us in love with his service 2. The second and last consideration is That millions of persons Motive 2 have miscarried to eternity for want of making Religion their businesse they have done something in Religion but not to purpose they have begun but have made too many stops and pawses they have been lukewarm and neutrall in the businesse they have served God as if they served him not they have sinned fervently but prayed faintly Religion hath been a thing only by the bye they have served God by fits and starts but have not made Religion their businesse therefore have miscarried to all eternity If you could see a wickedmans Tombstone in Hell you might read this Inscription upon it Here lies one in the hellish flames for not making Religion his businesse How many Ships have suffered shipwrack notwithstanding all their glorious names of the Hope the Safe-guard the Triumph so how many souls notwithstanding their glorious title of Saintship have suffered shipwrack in Hell for ever because they have not made Religion their businesse Whether well composed Religious Vowes do not exceedingly promote Religion PSAL. 116. ver 12 and 14. What shall I render to the Lord for all his benefits towards mee I will pay my vowes unto the Lord now in the presence of all his people DAvid was no Popish votary nor were the Vowes he is now about to pay like the Vowes of Popish and superstitious votaries either in the Matter of them or in the Object of them nor in the Manner or End of them and I hope you who read these lines are as the greatest part of my Auditors were farre enough from liking of such Vowes in others and from lying under the ensnaring tye of any such Vow your selves Since then there is such unlikenesse hoped from you justifie the unlikenesse and disparity between my discourse and theirs whose businesse is either to state and maintain Monkish vowes or to state and overthrow them the one the work of Popish the other the work of Protestant writers In the Words which I have chosen we have a fit occasion to state our own case by David 's who was mindfull of his debt to the Lord and the more carefull to discharge it because it was due by vow Two things noted will be a Key to open the words so farre as we at present are concerned in them 1. That the summe of all our Religion is our rendring to the Lord. I might so define Religion and with these qualifications that it be done in right and due Manner in Right and proper Matter it would amount to a definition of the True Religion All the Religions which men have in the vanity and blindnesse of their mindes superstitiously and idolatrously adhaered to have been nothing else but their Rendring to their supposed Gods according to their apprehensions and erroneous thoughts and the Rendring to the true God in a true and right manner is the summe of true Religion This Notion is consonant to the Scriptures Thus Matth. 22. v. 21. Mat. 22.21 Give unto God the things that are God's as true loyalty is a giving to Caesar the things that are Caesars so true Piety is the giving to God the things that are God's Matth. 21.41 And so in that Parable of the vineyard let out to husbandmen All we owe to God is expressed by the rendring the fruit of the vineyard particular Acts of Religion are so expressed too in the * Psal 56.12 Hos 14.2 2 Chro. 34.25 Scriptures Let this then be the import of David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall I render to the Lord In what things and by what means shall I promote Religion in the exercise thereof How shall I shew my self duely Religious toward him who hath been constantly and abundantly munificent in his benefits towards me The second thing to be noted is this that David so ordered his vowes that he could pay them and in paying them did so render to the Lord as that Religion was promoted and furthered He had so engaged himself by vow that he could say I will pay And his vowes were such as were a fit Answer to that enquiry What shall I render to the Lord David had very well composed his vow it lay within his compasse he could perform it and in performing he paid Tribute and did homage to the Lord in keeping his vow he gave unto the Lord. Now put these two notes together and they are resolved into this Doctrinall position Vowes so made as we can say we will pay them Doctr. and so made that in paying them we render to the Lord do much advance and promote Religion Or in the words of that Case of Conscience now to be stated Wâ—ll composed vowes do much promote Religion Who so doth engage himself by a well ordered vow doth set his Religion in the whole or in some particular part of it in very good forwardnesse Religion is a gainer by this bargain well made the Bond is to God but Religion receives the interesse at least Well composed vowes are Religion's engines able to move the weightier burthens and loads and fit to be onely employed in them In handling farther this Case we must enquire 1. What a Vow is that we may know of what we speak 2. Whether a Vow may lawfully be made by us 3. When it is well composed for Religion's advantage 4. How much it furthereth Religion 5. Whence this influence of a Vow upon Religious persons 6. What proper use to make of the Position Generall 1 A Vow is a voluntary and deliberate Promise made unto God in an extraordinary case Est promissio Religiosa sanctè facta Deo Szegedin loc com It is a Religious promise made unto God in a holy manner so a Modern writer defines it It is a * Est Sancta Religiosá promissio Deo consulto spontè factá ad aliquid faciendum vel omittendum