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
over all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than Conquerours Over-overcome Fifthly In whose strength it is that wee are enabled to keep our stedfastness that maketh it the more certain in the strength of Christ and not our own Sixthly His confidence and hee had the Spirit of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded though sometimes it signifies no more than a moral perswasion or probable conjecture yet it doth not exclude a certainty of knowledge Rom. 14 14. I know and am perswaded by the Lord Jesus Christ that there is nothing unclean of it self That is I certainly know it must therefore be judged by the circumstances of the text Seventhly It is not said only they shall not separate but that they cannot separate us from the Love of God whether love be taken actively or passively for the love wherewith wee love God or the love wherewith wee are beloved by God is not now material it is true of both The sum of this might be gathered up in this Syllogism Those that may certainly know that they do sincerely beleeve and love God may certainly know that they shall be saved But a real beleever may certainly know that hee doth sincerely beleeve and love God therefore hee may certainly know that hee shall be saved Thus far of the first Argument from our graces and the infallible connexion between them and glory because I may be judged to be too long in this I will bee shorter in the rest that I may come to the second part of the Question 2. A beleever may know that hee shall bee saved 2. Argument from the inhabitation of the Spirit because hee may know hee hath the Spirit of God dwelling in him The in-dwelling of the Spirit is proper and peculiar to beleevers for the world cannot receive him Joh. 14.17 That they have the Spirit they may know by the special effects which hee produceth in that heart where hee dwells by his convincing humbling sanctifying work 1 Cor. 6.11 by inabling them to make progress in their sanctification 2 Cor. 3.18 by his special assistance vouchsafed to them in holy prayer with sighs and groans which cannot be uttered Rom. 8.26 27. By inabling them to mortifie their sins more and more Rom. 8.13 Now by all these effects the in-dwelling of the Spirit of God in the heart of a beleever being manifested it doth assure him of three things First By the inhabitation of the Spirit hee may know his eternal Election 2 Thes 2.13 because God hath from the beginning chosen you to salvation through sanctification of the Spirit Secondly By this wee may be sure of our Adoption Gal. 4.6 And because yee are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Thirdly By the Spirit dwelling in us wee may be sure of eternal Salvation Ephes 1.13 14. In whom yee also trusted after that ye heard the word of Truth the Gospel of your salvation in whom also after that yee beleeved yee were sealed with the holy Spirit of Promise which is the earnest of our Inheritance until the Redemption of the purchased Possession unto the praise of his glory In which Text there are two words that are to be considered the Spirit is a seal it is an earnest a seal among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 1. For Secrecy 2. For Distinction 3. For Authority 4. For Certainty A writing sealed is authentick and for ensuring It is an earnest so also called 2 Cor. 1.22 a Metaphor taken from buyers and sellers An earnest among men is part of payment and though it be but small yet it is sufficient to secure you of that which is of very great value Though there be no commutative Justice betwixt God and the Creature yet here it hath its weight There is this difference betwixt an earnest and a pawn A pawn might bee fetcht from his hands to whom it was committed to keep but an earnest binds a man to stand to his agreement or at least hee must lose his earnest But God will give the whole Inheritance and will not lose his earnest For our greater comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peculiariter dicitur pars aliqua persoluta pretii in venditione intervenientis ut fides fiat reliquae persolvendae summae Beza wee may take notice of these particulars in this Text and the 2 Cor. 1.21 22. compared together 1. The person sealing the Father 2. In whom in Christ 3. With what seal the Spirit of Promise where are all the persons in the Trinity making us sure of our Inheritance 4. When after ye beleeved 5. The end subordinate the certainty of our salvation a seal an earnest ultimate the praise of his glory 6. How long this seal and earnest shall thus assure us and that is till wee have the compleat possession of what it is an earnest 3 Argument from Instances ab esse ad posse valet consequentia 3. Many have without extraordinary revelation obtained a certain knowledge that they should be saved Therefore it is possible That which hath been done is not impossible 2 Tim. 4.7 8. I have fought a good fight I have finished my course Henceforth there is a Crown of Righteousness which the Lord the Righteous Judge will give mee at that day and not to mee onely but to all them also that love his appearing This certainty the Apostle gathers from his sincerity and constancy in his Obedience and Faith and declareth the same certainty that all those have that know they love his appearing Heb. 10.34 Knowing in your selves that yee have in Heaven a better and an enduring substance Par parium est ratio par affirmatio 4. God commands us to make our calling and election sure 4 Argument Nemo tenetur ad impossibile therefore it is possible Gods commands are not evidences of our ability but yet are of the possibility of the duty that he commands they do not tell us what wee by our own strength can do but yet they declare what by our diligence and Gods assistance may bee done 2 Pet. 1.10 and if wee can make our election sure not in it self for so it is 2 Tim. 2.19 but to our selves wee may bee sure of salvation Rom. 8.30 Whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified 5. The Papists grant a certainty of hope 5 Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.11 supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.12 Second part of the Case therefore wee may have a certainty of faith for by faith wee must first apprehend the object before wee can hope for it and according to the measure degrees and strength of our faith is our hope hee that hath but a weak faith cannot have a strong hope If Abraham had staggered in his faith hee had not been stedfast in his hope Rom. 15.13 Now the God of
Angels said he at any time Thou art my beloved in whom I am well pleased Gods Love to Christ is not only greater but diffusive for the Love that God bears to Christ is as the oyl that was poured upon the head of Aaron which ran down to the skirts of his garments so the Love that God bears to Christ terminates not in the Person of Christ but is communicated to all that are his As Haman to shew the great hatred he bore to Mordecai would not bound his malice on the person of Mordecai but would destroy the whole Nation So God thought it too small a Testimony of his Love to Christ to be well pleased with Christ for so he is with the Angels but he is well pleased in Christ with the whole World I mean all Nations We must believe this or we cannot expect any favour for his sake His Love to Christ is so great that his Love to Christ is greater then his hatred to sinners so that any sinner may be reconciled and accepted through Christ God came to reconcile God and sinners not God and sin As one who desires the King to be reconciled to such a Traytour doth not desire him to be reconciled to the Treason but to the Traytour II. We are to believe the fulnesse of Christ's satisfaction and the greatnesse of the value and efficacy of the death of Christ for if Justice be not satisfied we have no Throne of Grace but a seat and Barr of Justice to come before The Blood of Christ hath a pacifying purifying purchasing perfuming reconciling satisfying justifying virtue It pacifies Gods wrath it reconciles and justifies our persons it purifies our Nature it perfumes our duties it purchaseth our inheritance III. We are to believe the efficacy and infallible successe of Christs Intercession The fulnesse of Christs Intercession is in this that he doth three things for us all that we stand in need of according to what was Typified by the High-Priest for he did three things 1. He sprinkled the blood upon the Mercy-seat hereby an attonement was made as to our sins they being pardoned 2. He went in with Incense hereby our duties were perfumed so God is said to inhabit the Praises of his People and to dwell in thick darknesse i. e. in the the thick smoke of the Incense 3. He had the Names of the Tribes engraven on his breast or heart Christ pleads the love he bears to his People Three places the names of the Saints are written in out of either whereof nor men nor Devils can blot them out viz. in the Book of Life on the palms of his hands and on the heart of Christ I may add the fourth thing the High-Priest did when he entered into the Holy Place viz. he went in with all his rich Priestly Garments to shew we should be clothed with the rich Robes of Christs Righteousnesse for what the High-Priest did he did not in his personal but in his publick capacity Now the efficacy of his Intercession was not only from the wonderful Love God bore to Christ from the unparalleld Interest Christ had in the Father by these means we may expect all acts of favour but we have Justice on our side for favour is an arbitrary thing therefore Christ is our Advocate 1 John 2.1.2 he presents our case not by way of Petition but by way of pleading for Advocates do not petition but plead So then Christ doth four things as to our Prayers 1. He endites them by his Spirit he perfumes them by his merit then he presents our Prayers and Persons for we have accesse through him Ephes 3.12 and then superadds his own Intercession his blood crying louder then our sins and better things then our Prayers IV. We are to believe and improve this truth viz. that the Father exceedingly delights to honour Christ and hereby God wonderfully honours Christ by pardoning and receiving into favour such Rebellious sinners as we are for his sake by forgiving any thing for his sake A sinner cannot please God better then by coming with confidence for pardon for his sake If we come for pardon or mercies and our Confidence ariseth from our low thoughts of the number or sinfulnesse of our sins or of Gods hatred of sin or our ability to satisfie Justice or deserve Mercy our Confidence is desperate impudence and arrogance but if purely from the high esteem we have of the incomprehensiblenesse of Christs satisfaction and of Christs Interest in Gods Love and of the Fathers delight to honour Christ such Confince is pretious and acceptable with God and whosoever hath it may go with as much freedom and assurance of favour as if he had never sinned with as much as Adam in his Innocency or the Angels in Glory Alas we do not believe or not improve these truths for if we did we might have any thing for Christ hath Interest enough in God to bear us out and procure any Mercy V. We are to believe improve and obey Christs Command viz. in John 14.13 14 16 23. the former truths give us great hope but this strong Consolation for though such a great Person had never so much interest in some other great Person with whom we had to do yet without a Commission from him we might not go in his Name but Christ hath not only given us leave but a Command and now it is not an arbitrary thing we may do or not do but we must do This is the Incomprehensible goodnesse of God that what is for our good he commands us that not only we may be put on the more to obtain what is good for us but that it may be an act of obedience and so we may be rewarded for procuring our own happinesse So much for the things we are to believe now for the manner of believing 1. We are to believe these things of God and Christ with an Historical Faith 2. With a Faith of Recumbency we are to rely upon the Power Wisdom and Goodness of God and upon Christs Interest in God c. 3. Saints are by way of duty but not by way of a necessary Condition of obtaining whatsoever they ask to believe with the Faith of assurance of obtaining whatsoever we pray for By Faith here in the Text is not meant that we must without any doubt or wâ—vering believe that we shall receive in kind whatsoever we ask even the very thing we pray for 1. The Leper was cured though he prayed with an if thou wilt 2. Those in disertion should put up no acceptable Prayers since they have not Faith of assurance of obtaining 3. Christ when he comes at the day of Judgment he shall not find this Faith on the Earth Luke 18.8 and yet vers 7. it is said God will hear those Prayers 4. The Apostle forbids this Faith vers 7. therefore it is not the Faith here commanded for then it should run thus you must believe you shall receive the thing you ask
thy self upon thy God Isa 50.10 Remembring he will send forth judgment unto victory Mat. 12.20 And take this for a Cordial which is a spiritual Riddle It is a comfort to have no comfort The desires of some are as acceptable to God as the deeds of others 5. When we are enlarged and yet we are not elated high in Gods Spirit low in our own spirit True Christians are like Canes the fuller they are of Sugar the lower they bend Quanto sublimior tanto submissior The loftier the lowlier Every true Saints Motto True activity is not Leaven to puff us up but Lead to pull us down What Bede wished some to observe of Austine the Monk sent over a Legate from the Pope to his Brethren the Prelates and Bishops of England I may advice you to observe that if he carried himself humbly he came from the Lord high in duty and humble after duty comes from the Lord. When David and his people had been on the Mount in their offerings to the building of the Temple see what a low Valley they are in the opinion of themseâ—ves 1 Chron. 29.14 Who am I and what is my people that we should be able to offer so willingly after this sort For all things come of thee and of thine own have we given thee Here is no haughty Pharisee Who but I But an humble Publican Who am I 6. When activity in duty is expressed in activity in doing when active Prayers are turned into active Practises Aeni Syl. li. 2. Com. Promptiores sunt homines promittendo quam exequindo Dion l. 38. The Emperour Sigismund having made fair Promises in a sore fit of sickness of amendment of life asked Theodoricus Archbishop of Collen how he might know whether his repentance were sincere Who replied If you are as careful to perform in your health as you are forward to promise in your sickness 1 Pet. 2.2 As new-born babes desire the sincere milk of the Word that you may grow thereby When our being high in duty makes us grow high in grace and knowledge 2 Pet. 3.18 Even as Cedars of Lebanon untill caput inter nubila we lodge our heads in heaven 2 Pet. 1.10 11. We may be sure it is from the Spirit when enlargement in duty laies on us an engagement to duty 7. When we give God the glory of all our Actings and activities if it be returned to his praise it was received from his Spirit When Rivers return to the Sea it argues they from thence proceeded Eccles 1.7 When David and his people had shewed their activity in their Present towards the erecting of the Temple they shut up all with a most gracious and grateful Doxology 1 Chron. 29.13 Now therefore our God we thank thee and praise thy glorious name Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory He doubles non nobis to lay down man to lift up God When we unfeignedly give God the glory God hath undoubtedly given us the grace 8. When we have the Testimony of the Spirit witnessing with our spirit that this activity is from himself Gal. 4.6 God hath sent forth the Spirit of his Son into your hearts crying Abba Father When we are so enlarged in a duty that we do cry Abba Father this the spirit witnesses is his work The Spirit doth not witness by a clear and distinâ—t either outward or inward voice totidem verbis this I have wrought in thee thus to affirm would be a Quakers fancy or rather folly But the Spirit doth sweetly and secretly suggest to us by having wrought those filial affections and child-like dispositions of Love Joy Peace Hope Fear Grief Confidence c. in the heart and by enabling us to act these gracious dispositions as need shall require This is the Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnessing with our spirits thus fitted and filled with peace and purity with melting and mourning the Spirit doth by his impress and impulse ratifie and seal the witness of our own Spirit to make it authentick Rom. 8.15 16. You have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witness with our spirits So that having two witnesses it may be established 1. The witness of conscience which is mille testes 2 Cor. 1.12 But our rejoycing is this the testimony of our conscience 2. The witness of the Spirit which is more than ten thousand Witnesses because he is an infallible Witness that cannot erre therefore call'd the Spirit of Truth 1 Joh. 5.6 Now these two putting their hands to the testimonial of our activity breed and beget that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.20 That Confidence in God and Evidence to God as A Lapide interprets the word Now as those two Witnesses testimony in prophecying against Idolatrous and Superstitious Worship was sufficient to evidence all their actions were from the spirit of Antichrist Rev. 11.3 So these two Witnesses testifying to our souls that these activities are legitimate and laudable are sufficient assurance that they came from the Spirit of Jesus Christ Use 1 Makes an Apology for those pretious souls whose wings are so besmeared with the bird-lime of Sloth that they are forced to put up their humble Bills to Ministers and Congregations to beg of God in their behalf spiritual quicknings that so their hearts being enlarged by the breathings of the Spirit they may bowzingly sail in the waies and through the waves of Gods Commandments Use 2 Is an Advocate to plead Justification to the Action in the behalf of those who as they make it a Case of Conscience so they make Conscience of the Case to bring their Activities to the Touchstone and to the Tryal They know all is not Gold that glisters and they would not in a thing of that eternal concernment be deceived with Alchimy instead of Gold with blear-eyed Leah instead of beautiful Rachel with a Cloud instead of Juno with a Pebble instead of a Pearl and therefore they are industrious and illustrious to try whether their Activity in duty be from the Spirit by those spirits that are ingredients into their Activity Wherein are we endangered by things lawfull LUKE 17.27 28. They did eat they drank they married c. HEre is set down what the generality of people were doing in the world they were bruâ—ish in the daies of Noah before the floud came and drowned them and in the daies of Lot before the fire came down from Heaven and destroyed them In Matthew c. 24.38 it is expressed by participles they were eating c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this shews the vigour and activity of their spirits spent on those things in which they were ingaged and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de brutis dici volunt Grammatici ut etiam videatur magna esse hujus verbi emphasis quo significatur homines brutorum instar fore ventri deditos Beza This word
Consciences from being violated and you cannot be miserable O how calm and quiet as well as holy and heavenly would our lives be had we learnt but this single Lesson to be carefull for nothing but to know and do our duty and to leave all effects consequents and events to God The truth is 't is a daring boldness for silly dust to prescribe to infinite wisedom and to let go our work to meddle with Gods he hath managed the concernments of the world and of every individuall person in it without giving occasion to any one to complain for above this five thousand years and doth he now need your counsell Therefore let it be your onely businesse to mind duty Aye but how shall I know my duty take a second memoriall II. What advice you would give to another take your selves e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c 33. Simp. p. 158. The worst of men are apt enough to lay such burthens on other mens f Mat. 3.4 shoulders which if they would take them upon their own they would be rare Christians e. g. The very outcry of those that revile Godliness who deal by the miscarriages of Professours as the Levite by his Concubine quarter them and divulge them even they expect that those which make a strict profession of Religion should be beyond exception blameless and they even they scorn those that make any defection from their professed strictnesse And on the other side those that are holy they expect that even graceless persons should bear reproof receive instruction and change the course of their lives In middle cases then between these extreams what exactnesse will serious Christians require where the byas of their own corruptions doth not misguide them David was twice g 2 SaÌ„ 12.5 6 7 2 Sam. 14.4 1â— surprised to pass sentence against himself by remote parables wherein he mistrusted not himself to be concerned wherein this rule 's too short add a third III. Do nothing on which you cannot pray for a blessing Where prayer doth not lead repentance must follow and 't is a desperate adventure to sin upon hopes of repentance Every action and cessation too of a Christian that 's good and not to be refused is sanctified by the word and h 1 Tim 4.5 6. prayer It becomes not a i Eph. 5.3 4. Christian to do any thing so triviâ—l k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas qu. ad Antioch p. 361. q. 77. that he can't pray over it and if he would but bestow a serious ejaculatory prayer upon every occurrent action he would find that such a prayer would cut off all things sinful demurr all things doubtfull and encourage all things lawful Therefore do nothing but what you can preface with prayer But these rules are all defective I 'le therefore close with an Example that 's infinitely above defects IV. Think and speak and do what you are perswaded Christ himselfe would do in your case were he upon the earth The heathen they proposed unto themselves the best examples they l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet c. 51. Simpl. p. 282. had and therefore let us follow the best of m Mica 4.5 ours There are many rare examples in n Heb. 13 7. Scripture but we may say of them as 't is said of most of Davids Worthies whose highest commendation was with this diminution o 2 Sam. 23 19 23. they attained not unto the first three I propose therefore neither great nor small but the King of Saints p Rev. 15 3. it becomes a Christian rather to be an Example q 1 Pet. 2 12.15 1 Thes 1.7 then to follow one But by imitating of Christ you will come as near as 't is possible to the first three for your fellowship shall be with the Father with his Son Jesus Christ r 1 John 1.3 through the spirit of holiness who alone can teach you what it is to abide in Å¿ 1 John 2.27 Christ who was and is and ever will be our absolute copy t Heb. 13.8 O Christians how did Christ pray redeem time for prayer u Mar. 1.35 6.16 Lu. 6.12 John 11.42 How did Christ preach out of whose mouth proceeded no other but gracious words w Luke 4.22 that his enemies could not but admire him x John 7.46 at what rate did Christ value the world who did taught to renounce it y Mar. 10 21-27 what time did Christ speÌ„d in impertinent discourse who made their hearts burn within them whom he occasionally fell in company with z Lu. 24.17 32. How did Christ go up and down doing a Acts 10.38 good to man and always those things that were pleasing to b John 8.29 God Beloved I commend to you these four memorials to be as so many scarlet c Josh 2.18 21 threads upon every finger of the right hand one that you may never put forth your hand to action but these memorials may be in your eye 1. Mind d Acts 9.6 duty 2. What 's anothers duty in your case is e Rom. 2.21 yours 3. What you can't say the Blessing of the Lord be upon it do not meddle f Psal 129.8 with it But above all as soon forget your Christian name the name of a Christian as forget to eye Christ g Psal 123.2 and what ever entertainment you meet with from the profane world h John 15.18 c. remember your Exemplar i 1 Pet. 2.21 22 23. and follow his steps who did no sin neither was guile found in his mouth who whâ—n he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeâ—h righteously What must and can Persons do Towards their own CONVERSION Ezek. 18.32 Wherefore turn your selves and live yee THe words are part of that serious Exhortation begun in the 30. ver Repent and turn your selves from all your transgressions continued in the 31. ver Cast away all your transgressions and make you a new heart and a new spirit and concluded in this verse Wherefore turn your selves c. In the former part of the verse the Lord saith I have no pleasure in the death of him that dyeth I had rather men should come to the knowledge of the truth and be saved then die in their sins and perish through their impenitency Wherefore or therefore turn your selves The Exhortation in these words is back'd with a reason of great yea the greatest strength viz. Life turn and live that is ye shall live comfortably here and happily for ever hereafter There be four Propositions deducible from these words 1. That man is turn'd from God 2. That it's mans duty to turn unto God again 3. That the Lords willingness that men should rather live then die should be a strong Argument to move them to turn 4. That those who do turn shall live I shall wave all those
thy right eye offend thee c. If thy right hand offend thee c. Look as it is with good men though they have the seeds of every grace in them yet some one may be said to be theirs in an eminent manner Abraham was eminent for obedience Moses for meeknesse Job for patience Thus it is with wicked men though they have the seed of every sin in them yet some one may be said to be theirs in an especiall manner Wicked men in Scripture are as it were marked out for severall sinnes calculo nigro Cain for his murder Simeon and Levi for their treachery Corah and his company for their conspiracy Nebuchadnezar for his pride Manasses for his cruelty Balaam for his covetousnesse or look as it is in the naturall body though every man hath blood flegme choler melancholy yet some humour or other is predominant from which a man hath its denomination so 't is in the sinful body some sinfull humour or other hath the predominancy most men have some peccatum in deliciis some sweet morsell that they roll under their tongue which they will by no means spit out or part with It would be no hard matter to shew you that severall Nations have their proper and peculiar sins as the Spaniard theirs the French theirs the Dutch theirs Look into the Scripture and you will finde that the Corinthians had their sin which is thought to be wantonnesse and uncleanness and therefore the Apostle in the Epistles that he writes to them uses so many pressing arguments against this sin The Cretians are branded for Lyars the Jews for Idolaters So your Towns have their sins Villages theirs Cities theirs possibly Londons sin may be loathing spiritual Manna neglect and contempt of the Gospel a non-improvement of Ordinances 3. I am to enquire how this comes to passe that particular persons have their proper and particular sins 1. Men have particular temperaments and constitutions of body and therefore they have their particular sins sutable to their temperaments and constitutions You heard before how particular temperaments enclined men severall wayes Creatures in the generall are naturally delighted with those things which are fitted suited and accommodated to the genius and frame of their respective natures As in the same plant the Bee feedeth on the flower the Bird on the seed the Sheep on the blade the Swine on the root the same seeds are not proper for the sand and for the clay Every thing thrives most where it likes best so t is in this case that sin is like to thrive most in the soul that we make most of that we are most delighted in that suits best our complexions and constitutions We must be carefull here lest we strein this too far with some Physitians and Epicureans that hold the soule to be nothing else but the temper of the body but questionlesse this hath a very great influence on the better part Hence some have adjudged it not fit for illegitimate persons to be admitted into Ecclesiastical orders and you know under the Law by the appointment of God himself a bastard was not to enter into the congregation to the tenth generation And I humbly conceive that a toleration of unclean mixtures is not onely against Religion but against principles of polity and government the children of filthy persons for the most part proving degenerate ignoble lascivious and by that means become the blemishes the ulcers the plague-sores of the body politique Kingdom and State whereunto they do belong 2. There are distinct and peculiar periods of times distinct and peculiar ages that encline to peculiar sins for instance childhood enclines to lenity and inconstancy youth to wantonness and prodigality manhood to pride and stateliness old age to frowardnesse you know diseases make men fretfull now ipsa senectus morbus old age it selfe is a disease If we take not heed the sinfull body will grow strong when the naturall body grows weak I have heard of a good woman something enclinable to passion that used to say I must strive against peevishnesse when I am young or else what will become of me when I am old And so Covetousness is a sin that old age is very much addicted to Windelin in his Moral Phylosophy cap. 25. discourses learnedly Cur senes sint magis avari quam juvenes when God is taking people out of the world they cling fast about it and cry loth to depart truly this no good signe You know men that are a sinking and in a desperate case lay hold on any thing 3. Men have distinct and particular callings that encline them to particular sins For instance a Souldiers employment puts him upon rapine and violence And therefore John the Baptist when the Souldiers demanded of him what shall we do tels them Do violence to no man neither accuse any falsely Luke 3.14 be content with your wages A Tradesmans employment puts him upon lying deceiving over-reaching his brother Ministers upon the occount of pleasing the best as we many times Catechrestically call them or the greatest of the Parishâ— are tempted to flattery to please men to sow pillowes under their peoples elbows Magistrates and Judges are tempted to bribery and injustice if great care be not taken their very calling and office may prove a snare upon that account 4. Men have distinct and particular wayes of breeding and education and upon that account have their particular sins The child that hears his Father and Mother swear is like to swear too That child that hath frequently wine and strong drink given to it by the Parents when it is young 't is likely may get a smatch of it and love to it and so prove intemperate when it is old Joseph by living in the Court of Pharaoh learned to swear the Court Oath Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature very much given to imitation Examples have a very great influence on men both in reference to vertues and vices especially to the latter we catch sicknesse one of another but we do not catch health For instance the Scripture speaking of the sonne of Jeroboam tels us 2 Reg. 15.9 that he did that which was evill in the sight of the Lord as his fathers had done he departed not from the sins of Jeroboam the sonne of Nebat who made Israâ—l to sin He writ after his Fathers copy and therefore the sins of his Father in a particular manner is taken notice of by the Spirit of God in that place So 2 Sam. 6.20 2 Sam. 6 20. you have an account of Michals jeering of David because he danced before the Arke and you will find that she is called there not the Wife of David but the daughter of Saul And Michal the daughter of Saul came out to meet David and said how glorious was the King of Israel to day who uncovered himselfe to day in the eyes of the handmaids of his servants as one of the vain fellows
though he was beloved of his God his Sun set in a cloud his last was not like his first Thus Sampson after many triumphs over the Philistims was at length circumvented and betrayed into their hands who bound him put out his eyes made sport with him who though his hair and strength grew again and he dyed in the Quarrell and dyed a Victor yet never did he regain his sight or liberty to his dying day These kind of decays are dangerous and make the people of God go mourning to their dying day and they are saved as by fire But are not inconsistent with grace This is like the fall of the haire in aged persons life yet remains but strength native heat and radicall moystness decay and the hair never grows alike thick again These are the fallings of the children of God and there are four worse than these follow of the unregenerate and each worse than other The 4 falls of the ungenerate 1 Sam 4.18 1. The first whereof is a finall fall but not a Totall at first but insensible by degrees sensim sine sensu grow worse and worse as the Thorny ground choaked with cares or drowned with the pleasures of the world This proves like Elies fall they fall backward break their necks and dye of it and may with him be much lamented and pittyed but they are dead and lost 2. Some fall totally and finally but not premoditately and voluntarily at first but are driven back by the lyon of Persecution and Tribulation in the way Mark 4.17 and they retreat These endure for a season as the stony ground and leaving God they are for ever left and forsaken of him 1 Chron. 28.9 This is like the fall of Sisera at the feet of Jael Judg. 5.27 At her feet he bowed he fell he lay downe at her feet he bowed he fell where he bowed he fell and lay down dead 3. Some more fearfully Totally finally voluntarily deliberately but not yet maliciously Thus Demas is supposed to fall who of a forward Disciple or Teacher is said to have become after an Idol Priest at Thessalonica so Dorotheus reports of him Thus fell Saul who having rejected the Word of the Lord 1 Sam. 16.14 the Lord rejected him and the spirit of God departed from him and an evill spirit from the Lord troubled him Of these three last I may say as Elisha to Hazael of Benhadad 2 King 8.10 These may certainly recover howbeit saith he the Lord hath shewed me that he shall surely dye These have not yet crucified the Son of God afresh nor done despight to the Spirit of grace therefore it is not impossible they should be renewed again to repentance These are like Sardis Rev. 3.1.2 3. may have a name to live but are dead Their works not perfect before God ready to dye yet are called once again to Repentance otherwise certain destruction threatned But this is like the fall of Haman whose doom was read by his wife and best friends Esth 6.13 If once thou beginnest to fall thou shalt not recover but shalt certainly fall irrecoverably And these end fearfully usually and unpittyed spectacles of Gods wrath to astonish and warn others as Spira once 4. The fourth and last fall follows which is like the opening of the fourth Seal Rev. 6.8 and the fourth horse appears a pale horse and he that sate on him is called Death and Hell followed with him When men fall Totally finally voluntarily and maliciously Thus Simon Magus Julian the Apostate Hymaeneus and Alexander whose names are in Gods black book Here the Gulfe is fixed and thee is a nulla retrorsum hence These are not to be renewed by repentance This fall is like that of Jerichos walls Josh 6.20 Jer. 51.58 they fell down flat with a curse annexed or as Babylons walls with a Vengeance both without hope of repairing Or like the fall of Lucifer the first Apostate without offer or hope of offer of grace any more for ever or like the fall of Judas who falling headlong burst asunder in the midst Acts 1.18 and all his bowels gushed out There is also another kind of fall of a mixt or middle nature The mixt fall and to which side of the two Godly or Reprobate I should cast it is not so easie to determine A reiterated fall into some foule act or curse of sinne and herein I must proceed as warily as the Priest of old in a doubtfull case of Leprosie whether to pronounce Clean or Vnclean Lev. 13 4 5 6 c. and by his rule I shall go He was to shut him up seven dayes and look upon him better ere he could give his Definitive sentence If therefore 1. I see the sore be but skin deep Lev. 13.4 34. and have not corrupted the blood 2. If it stand at a stay and spread not further v 5.6 So also v. 23.28.34.37 3. If all become white by repentance and mortification I shall pronounce him clean It is a scab it is but a scab vers 6. or a scall v. 34 It is no deadly Leprosie But on the other side 1. If it be deeper then the skin having taken the heart with the love and liking of it v. 20.25.30 2. If it spread further and further by renewed acts vers 8.27.36 3. If there be proud raw flesh in the rising vers 10.14 15. and the man presumptuously live in it and plead for it I shall pronounce him unclean it is an old Leprosie vers 11. It is not the spot of Gods children Deut. 35.5 Concerning Relapses I shall desire you to take notice of these eight observations 1. It is very observable that the holy Ghost is very sparing in setting down in the Scriptures instances in this kind well foreseeing how apt flesh and bloud is to abuse and pervert such Examples to their own destruction Such examples are as Simeon said of Christ Luk. 2.34 set for the fall and rising again of many and are a signe spoken against How have Davids and Peters falls emboldned many to fall and live in sin There is not one instance in all Scripture of any Saint that laid violent hands up himself lest any should presume to do the like But one Example of late Repentance accepted lest many should presume yet one lest any should despair Those falls are not set as Land-marks to guide you but as Sea-marks to warn you 2. It is certain Paul returned not to persecute the Church after his Conversion or Manasses to re-erect Idolatry or Matthew to the Receit of Custome after he was called thence 3. Nor did David and Peter fall again into the same soul act of sinne after they had truly repented 4. They were only wicked ones as Ahab Pharaoh Saul Jeroboam who persist and return to sinful courses from drunkenness to thirst from thirst to drunkenness Of Jeroboam it is said After this the Prophets warning his Arme smitten his prayer thereupon
other reason but because they will consequently rendring that yoak a hard one which Christ left easie and that burthen a heavy one which he would have light But now morall Good and Evil are not only such because God commands the one and forbids the other but because the things themselves are so essentially and unalterably As Mathematical truths and proportions are not such only because God will have them so but because the nature of the things cannot be otherwise Almighty power it selfe reveâ—ently be it spoken cannot make two parallel lines or surfaces meet though extended infinitely or the three angles of any straight-lined triangle amount to any lesse or more then two right angles in Geometry or in Arithmeticke alter the proportions between two and four to any other then that of double and half or between three and nine then that of a root and square or to name no more is it possible that a Seventh in Musique should ever become a Concord or a Vnison fifth or eighth a Discord for these things are in their very nature fixed and unchangeable they must be what they are or not be at all Thus there is an eternal Reason why that which is good should be so and commanded and why that which is evill should be so and forbidden which depends not so much on Gods wiâ—l as on his nature For if God could will that good should be evil and evill good he could deny himself and change his own unchangeable Divinity which is impossible And therefore I look upon that opinion of a modern ‖ Ziglovius Dutch Author though I would be so charitable as to believe he knew not and therefore meant not what he said as overthrowing all Religion The thing is this That God may if he please out of the vast soveraignty of his Will command all that wickednesse which he hath forbidden and make it out duty also forbid all that holinesse which he hath commanded and make it become sinne to us For my part I would choose rather to be an Atheist than to believe there is such a God as this in the world But I am sure the holy One of Israel cannot do so not through any defect but through infinite plenitude and redundance of all perfection Ex. Gr. There is an eternall fitnesse and comeliness that a reasonable creature should love and honour and obey it's Creator and contrarily an eternal horridness and indecencie that an immortal soul should forget contemn and affront the Father of spirits Now to affirm that God can dispence with the former nay make our fear of him or delight in him to be a sin and punish it with everlasting torments and to affirm that God can wink at or allow the latter much less command Atheism Blasphemy Pride Unthankfulness c. or make Hypocrisie Covetousness Revenge Sensuality to become duties and graces and reward them with everlasting happiness this were to utter the most hellish blasphemy and the most impossible contradictions in the world The heathen Plato in those divine discourses of his his Eutyphro and Theaetetus and otherwhere may well rebuke the madness of such Christians as this bold and vain speculator The sum of this Rule then is deeply possess and dye thy soul all over with the representation of that eveâ—lasting beauty and amiableness that is in holiness and of that horror and ugliness and deformity that eternally dwells on the forehead of all iniquity Be under the awe and majesty of such clear convictions all day long and thou shalt not fulfill the lusts of the flesh For the mind of man is wont to conceive before it 's own apprehensions and Ideas of good and evil as Jacobs sheep did before the Rods in the Gutter If thy notions of good and evil be right and clear thy lustings and desires will be from evil towards good all the conceptions of thy soul and their births will be fair and unspotted But if thy apprehensions be speckled confused and ring straked like his Rods the conceptions of thy mind thy lustings will be so too so great a truth is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dark ignorance and folly lies at the bottom as the root and foundation of all wickedness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plato in Theateto every immoral man is a fool even when he commits a known sin yet then he may be said not to know what he doth Luk. 23.34 All the Reason in the world takes the part of holiness and sin hath not one jot of true Reason to plead or alledge in its own behâ—lf Understand thy self be no stranger to thy own breast know the Rule 3 frame and temper and constitution of thy mind The wise man's eyes are in his head but the fool walketh in darkness Eccles 2.14 it is a true and sober maxim of the Platonist Demophil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as a man is ignorant of himself so far forth he is to reckon himself guilty of madness and distraction The Satyrist complains of this Vt nemo in sesè tentat descendere Juvenal nemo Dare to unlock thy bosom to ransack every corner of thy heart let thy Spirit accomplish a diligent search Feel the pulse of thy soul visit it often ask it how it doth Survâ—igh thy self and blush to leave any terra incognita any region of thy mind undiscovered God hath charged and entrusted every man with his own soul and what folly is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busie in what doth not concern thee and neglect what chiefly doth so the affairs of thy own mind is any thing neerer thee or of such consequence to thee as thy self O let thy charity then begin at home Thou owest this duty to thy self to take an exact account daily of the posture and order of thy inward man With how great confusion doth the Spouse acknowledge this neglect Cant. 1 6. They made me the keeper of the vineyards but my own vineyard have I not kept If ever thou wouldst be dextrous in suppressing the first risings of sin enquire what advantages the tempter hath against thee where that nescio quid tenerum molle lieth in thy soul as Cicero calls it against which temptation plants it's chiefest battery and artillery what thine own iniquity is Psal 18.23 which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that doth so easily beset thee Heb. 12.1 See what grace is principally wanting in thee which is weakest in what instances thy greatest failleur betrays it self in which of thy passions and affections thou art most peceable and what lustings of the flesh they are which give thee the frequentest alaâ—mb and threaton the greatest dangers be making these researches and explorations daily compare thy heart with the Law of the eternal God and with the dictates and maxims of thine own conscience See where thy greatest discrepancy and non conformity to these from time to time ariseth
the grace contrary to the lust that is stirring if it be pride and vain-glory in the applause of men think how ridiculous it were for a criminall to please himself in the esteem and honour his fellow-prisoners render him forgetting how guilty he is before his Judge If thou beginnest to be powred loosely out and as it were dissolved in frolick mirth and jovialty correct that vainnesse and gayety of spirit by the grave and sober thoughts of death and judgement and eâ—ernity Rule 6 If this avail not fall instantly to prayer and indeed all along the whole encounter with thy lusts Pray continually lift up thy heart to God with sighs and groans unutterable Oh that thou wouldst rend the heavens and come down Tell him thy lusts are his enemies as well as thine tell him they are too strong for thee beg of him that he would interpose and make bare his arme and get himself a glorious name Awake Isa 51.9 awake put on strength O arme of the Lord awake as in the ancient dayes in the generations of old Art not thou it that hath cut Rahab and wounded the Dragon Intreat him of all love to pity thee even by his very bowels and not to let the enemy triumph over thee Tell him thou knowest not what to do but thy eyes are towards him Bemoan thy self before him and plead his glory with him and his truth and faithfulness Spread his own gracious promises in his eyes Psal 27.14 Isa 40.28 29 30 31. Psal 55.22 1 Pet. 5.7 Such Ejaculations or Meditations as these are mighty usefull Gods children find them so in the very paroxisme and assault But if the Temptation continue get into thy Closet and humble thy self greatly before thy God throw thy self at his feet tell him thou wilt not rise till he hath given thee a token for good no thou art resolved there to lye hanging on him and not to let him go untill he bless thee O how welcome is every honest heart to the father of Spirits when it comes on such an errand and in such a manner to the throne of grace God cannot chuse but melt in pity and tendernesse over his poor desolate ones when he sees the anguish of their souls How can I give thee up O Ephraim my bowels are troubled for thee Jer. 31.20 Isa 49.14 they will not give me leave to forget thee Is Ephraim my dear son I do earnestly remember him I wil surely have mercy upon him saith the Lord. Give not over wrestling like Jacob Gen. 32.26 27 28. till thou risest Israel one who hast power with God and prevailest And it is worth observing that the Lord takes pleasure to be called the mighty God of Jacob and the Lord God of Israel as if he reckoned it an honour that once the worme Jacob wrestled with his omnipotence and overcame him he seems to glory in his being conquered and chuseth that for his name and for his memoriall throughout generations which is an everlasting monument that a poor frail man got the day of him So much doth the effectuall fervent prayer of the righteous prevail Perhaps sometime it may be requisite to joyne secret fasting with thy prayer It may be the Devil that tempts thee is of that kind that will not go out but by prayer and fasting Mat. 17.21 Thus Daniel lay prostrate at Gods feet till a hand touched him and set him upon his knees and the voice said to him O Daniel greatly beloved c. Dan. cap. 10. vers 2 3 compared with 10 11. with 18 19. verses When thou hast done this Rise up and buckle on the shield of faith Rule 7 which is able to quench the fiery darts of the wicked one Ephes 6 16. Cloath thy soul with an heroick confidence in the power and faithfulnesse of thy God and in the name and majesty of the Lord of hosts bid battle to thy lusts and to all the powers of darknesse Prov. 7.16 Take heed of going out in thy own single strength for lust hath cast down many strong men wounded While thou art kâ—eping thine owne heart with all diligence forget not by faith to bring the great keeper of Israel in If any other man could have kept his own heart sure the man after Gods own heart could have done it Virg. Aeneid Si Pergama dextra Defendi possent etiam hac defensa fuissent But the matter of Vriah and Bathsheba stands on record to all posterity to the contrary For except the Lord keep the City the watchman waketh but in vain Psalm 127.1 Do not venture to grapple with the roaring Lyon but in the strength of the Lyon of the Tribe of Judah who is also the Lamb of God and the great shepheard of Israel Isa 40.11 that carries his lambs in his bosome and whether should the pursued Lamb betake it self but into that shepheaâ—ds arms In time of trouble spirituall as well as other he will hide thee in the secret of his Tabernacle in his pavilion will he hide thee and set thee as upon a rocke Psal 27.5 He never fails the eyes of them that look up to him nor makes his people ashamed of their hope What time thou art afraid trust in him His name is a strong tower Cast thy care upon him and expect the same pity from thy God which the men of Iabesh-Gilead found from Saul when Nabash the barbarous Ammonite would have put out their right eyes To morrow ere the Sun be hot ye shall have help 1 Sam. 11.9 If the King of Israels bowels yerned over those poor men shall not the bowels of the God of Israel over those that fear him Yes upon his honour truth and faithfulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serpens hebr he will not suffer that cruell Nahash to allude to the signification of the word that old Serpent to have his will upon them if he doth not come to day he will to morrow ere the Sun be hot Lift up your heads therefore O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in Who is this King of glory The LORD strong and mighty the LORD mighty in battle Psal 24.7 8. Thus was Joseph rescued from the Archers that shot at him and sorely grieved him His bow abode in strength and the arms of his hands were made strong by the arms of the mighty God of Jacob Gen. 49.23 24. Vse 1 Information I come at length to the Use We are to learn hence That our souls are not as they came out of the father of Spirits hands they appear as it were wrong risen in the world and begin to tread awry the very first steps they measure on the stage of Earth All the symptomes of degeneracy are upon them The best of men that ever yet blest the earth with their Residence upon it except that Son of man who was only so by the mothers side being by the Fathers
banner thou servest Upon thy good behaviour and address in Arms depends much of the renown and honour of Christianity A cowardly Souldidier is the reproach of his Commanders Thou hast a noble General O Christian that hath done and finished perfectly what ever concerns thy Redemption from the powers of darkness To him that over cometh will he give to sit on his throne even as he overcame and is set downe on his fathers throne Rev. 3.23 Do valiantly and worthily Follow thy victorious Leader let all that know thee see that Religion is no mean and feeble thing that the School of Christ breeds the excellent of the earth that the Divine life is the most powerfull principle in the world that the Spirit of God in thee and his grace 〈◊〉 stronger then all thy lusts and corruptions Not he that talks mâ—st or professeth most but he that acts and lives most as a Christian shall be the man whom the King delights to honour 3. The lusts of the flesh are thy greatest enemies as well as Gods they warre against thy soul 1 Pet. 2.11 To resist them feebly is to do not only the work of the Lord but of thy Soul negligently 4ly It is easie vanquishing at first in comparison a fire newly kindled is soon quenched and a young thorn or bramble easily pulled up The fierce Lyon may be tamed when a whelp but if thou stay a little there will be no dealing with a Lust any more than with 〈◊〉 salvage Beast of prey Grace will lose and corruption get strength continually by delaying Fifthly If thou resistest the victory is thine Iames 4.7 And 〈◊〉 my Text Walke c. and ye shall not fulfill the lusts of the fâ—â—sh Thoâ— caust never be conquered if thou wilt not yield Stand but 〈…〉 thou art invincible while thou art unwilling all the Devilâ— in hell cannot force thee to sin Temptation puts on it's strength as the will is Cease but to love the sin and the temptation is answered Indeed if thou chusest to be a slave thou shalt be one Nothing but thy owne choice can undo thee Sixthly Consider what thou dost if thou fulfillest the lusts of the flesh 1 Sam. 15 23. Heb. 6.6 thou provokest thy Heavenly Father rebellest against him and Rebellion is as witchcraft and stubbornesse as idolatry Thou crucifiest Jesus Christ afresh and puttest him to open shame Is this thy love and thanks to thy Lord to whom thou art so infinitely beholding Canst thou find in thy heart to put thy Spear again in his side Hath he not suffered yet enough Is his bloody passion nothing must he bleed again Ah monster of ingratitude ah perfidious Traytor as thou art thus to requite thy Master Again thou grievest thy Comforter and is that wisely done Who shall comfort thee if he depart from thee grieved Or is it ingenuous thus unworthily to treat that noble Guest to affront Gods sacred Spirit to his very face and in despight and mockery of him to side with his Enemy the flesh Is this thy kindnesse to thy best Friend thy faithfull Counsellour thy infallible Guide thy Minister and Oracle thy sweet and only Comforter What need I add that thou breakest thy peace woundest thy conscience forfeitest the losse of Gods countenance and makest a gap in the divine protection for all evill to rush in at 7ly And lastly Consider the invaluable benefit of resisting of not fulfilling the lusts of the flesh in two great instances First Unutterable joy and pleasure will be shed abroad in thy Soul as often as thou gettest the day I know no greater triumph then that of a Christian when he is more then conquerour through Christ that loves him O the peace the joy and holy glorying in the Lord and in the power of his might that a good man is even ravisht and caught up into the third Heavens with when the Lord covers his head in the day of Battell and lifts it up above his spiritual enemies To vanquish ones self is a nobler exploit than to subdue a City Pro. 16 32. Nay a vaster Conquest then if one could with that great Macedonian Captain atchieve the empty title of the vanquisher of the world 2. Every Conquest will encrease thy strength and dexterity against the next assault So that when the vanquisht lust recruits it's forces thou wilt be able to outvie thy self and become more dextrous every time Nay the mortifying of one earthly member like the cutting off a limb from the naturall body will make the whole body of sin tremble all the rest of thy Lusts will fare the worse and by consent languish So that every victory over any one corruption weakens that and all the rest and breaks the way for future Conquests How Ministers or Christian Friends may and ought to apply themselves to Sick Persons for their Good and the discharge of their own Conscience JOB 33.33 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down into the pit I have found a ransom THese words are part of Elihu's discourse uttered by way of Reprehension and Conviction to Job and by way of Vindication and Apology for God in his dealings with men and although he premiseth this that God giveth no account of his matters ver 13. yet he doth ex abundanti give an account for God and makes a defence or gives a rationale of Gods proceedings with men c. where he shews that it is not mans torment or ruine that God desires but his reformation and amendment and that it may appear how sincerely and fervently he desires it he shews that there are several ways and means which God useth which are most powerful and likely to produce it 1. He speaks to men in dreams ver 15 c. 2. When that will not do by afflictions ver 19 c. 3. To make those afflictions more intelligible and more effectual he sends a messenger c. this is the business of the Text if there be with him c. wherein you may observe two parts 1. A supposition ver 23. If there be a messenger with him an interpreter c. 2. A position ver 24. Then he is gracious to him c. the words may be called the sick mans cordial or his restorative wherein you may observe 1. The patient expressed in the word him 2. The disease his danger and misery he is going down to the pit 3. The Physitian who is described 1. Ab officio by his Office a messenger 2. Ab opere by his work an interpreter 3. A praestantid a rare man one of a thousand multis è millibus unus 4. The Physick to shew unto a man his uprightness 5. The cure then he is gracious c. where are considerable 1. The quality of it the kind of the cure deliver him from going down to the pit i. e. from
most difficult task 2. That it is not onely lawful but sometimes necessary For it may so fall out that in a whole family there may be but one childe or one servant that truly fears God as it was with Joseph in the house of Potiphar What shall hee do that would fain win a Father a Master or any other Superior unto God As to this I shall give in but two directions at present A. 1. Exhibit thy counsel advice or reproof under the vails of similitudes Diog. Laeâ—t in Zenone p. 445. Edit Genev. 1615. examples or histories Diogenes Laert. in the life of Zeno acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that if hee did reprehend any hee did it succinctly not profusely but at some distance It is a good Rule as to Superiors It is an elegant and a profitable way for managing this necessary duty though usually ineffectual and successeless for want of vigilant circumspection and prudence If thy Father be ungodly and unholy recite some history out of the Bible or out of Church-Writers that may have a sweet reflection upon thy Fathers way Sometimes Parables and Proverbial speeches that are modest and sober may hit the joynt Hee may vouchsafe to behold his face in this glass who would storm at direct Reproof Parents many times when they are hit thus meekly and modestly if they be wise will seem to take no notice but may ponder upon it a great while after As our Lord when hee told his Parents that hee was about his Fathers business Luke 2.51 the Text saies that Mary kept all those sayings in her heart This is drawing the bow as it may seem to the Superior many times at an adventure yet may thine arrow hap to pierce even within the joynts of the harness Parables are feigned examples and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near a kin to inductions Arist Rhet. l. 2. c. 10. Judg. 9.7 c. 2 Sam. 12.1 c. Such was the great wisdome of Aesop and Stesichorus in their daies as the Philosopher notes Such was the Parable of Jotham to the men of Shecheus Thus Nathan dealt with David and our blessed Lord himself after this manner many times handled the High Priests and Rulers of the people hee reproved them sometimes in dark sentences and chosen Parables But if Superiors be over-morose and exceeding sagacious and highly magisterial then a disapproving silence 2 Thes 3.14 a dis-relishing look as speedy a departure out of their presence as may stand with the necessary detentions of thy duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy blush for them that are shameless in sin Epictet c. 55. may do greater things than thou art aware of 2. Manage all your discourses with reverent expressions and compellations Diog. Laert. in Platon p. 245. If it be a great part of common humanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to salute courteously those that wee meet what dexterous affability and most sweet lowly demeanour should wee exert and put forth to those above us Paul in his conference with Porcius Festus salutes him with great respect Most Noble Festus Act. 26.25 I speak the words of truth and soberness Grace expells not the due distance of nature Rebuke not an Elder saies the Apostle 1 Tim. 5.1 but intreat him as a Father that hee may see thou desirest and longest that hee may be begotten to God Mark how Naamans servants treated their Master with what submissive reverence did they bespeak him in that matter of his washing in Jordan My Father 2 King 5.13 If the Prophet had bid thee do some great thing wouldest thou not have done it c Abraham hearkened you know to the voice of his wife at the command of God in the case of Hagar Gen. 21.12 and the Spirit of God takes notice of the temper of Sarah and commends her for it 1 Pet. 3.6 that shee called her husband Lord. And that I may give an instance in all three relations if wee consult the circumstances of the Text wee shall finde it probable Gen. 11.31 12.1 that Terah the Father hearkened to Abraham his Son as to his departure out of an Idolatrous Country For the voice of God came to Abraham alone bidding him to go out of Ur of the Chaldees Josh 24.2 to a Land that hee would shew him Nebuchadnezzar that great and mighty Monarch did not reject that pious and savoury counsel which was given him by Daniel his captive-servant within his Palace Dan. 4.27 Job likewise a man of great possessions in the East Iob 31.13 did not despise the cause of his Man-servant or his Maid servant when they contended with him Humble modest and reverent behaviour may have notable influence into Superiors It is controverted by Seneca whether or no a childe may not heap greater benefits upon a Father Senec. de Benefic l. 3. c. 35. than he had received from him It may be clearly stated in the Affirmative if he should be a means of turning him unto God The Father begets his Son to a miserable and mortal life the Son begets his Father to that life which is glorious and eternal There remain yet four general Directions respecting all Relations 1. Insinuate thy self into their affections Let them know that thou hast no design upon them but to make them happy Indeavour to perswade them that thou hast no private end only their everlasting good Winde into their hearts screw thy self into their affections and thou hast done half thy work Max. Tyr. dissert 10. Ed. Heins 1607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing so inimical to love as fear and necessity When all jealousies of any sinister ends are blown away then exhortations and counsels go down comfortably When persons are convinced and satisfied that in all our Applications we study their benefit and profit this opens an effectual door to all the means that we shall use Rom. 1.11 Thus the Apostle accoasts the Romans I long to see you that I may impart unto you some spiritual gift Thus he facilitates his way to the Philippians Phil. 1.8 God is my record how greatly I long after you all in the bowels of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee do even naturally respect and reverence such as bring that which appears profitable to us Simplicius in Epictet c. 38. p. 217. Ed Salm. especially when Superiors carry themselves with courteousness and kindness For most men delight to be honoured and esteemed by them that are above them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hope that they conceive of some special profit to be received from them Arist Ethic. l. 8. c. 8. The case varies not in spiritual matters Labour then to gain their love their good esteem and the work will thrive beyond expectation 2. Study to convince them by rational Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion is the daughter of love and reason Man Tyr. dess â—0 Our
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
them for Spies v. 9. rejects their defence v. 12. renews and out of their own mouths reinforceth his Charge and suspition of them v. 14. threatens to commit them v. 15 16. commits them v. 17. puts Bonds upon one of them till the rest should quit and clear themselves and him of suspition v. 19 20. This is their cold and sad welcom and entertainment 2. The consequent of this their hard and distressfull usage and entreatment and that is trouble of mind horrour and perplexity of spirit And they said one to another c. The words then are the Holy Ghosts Report of the Case of the sons of Jacob their being spiritually trouble by way of Conviction or Judgement in their own which also is the Lord's Court of Conscience Wherein we observe the I. Actors Registers Accusers Witnesses Judge Tormentors themselves II. Processe in judging themselves Wherein 1. Self-accusation of the cause of their trouble their sin with the utmost aggravations viz. 1. In general We are guilty 2. In particular of Envy Wrong against a Brother whom in bitterness we saw without pity and were deaf to his intreaties Obstinate to the admonition of Reuben and abiding therein 2. In self condemnation Therefore is this distress come and his bloud required III. Execution Wherein 1. The smart by inward terrour and consternation their heart misgiving them is deeply affected and that makes them very abrupt Yea verily i. e. Alas what shall we do 2. The circumstance of the time when couched in And. 1. In general many years after the offence was done 2. In special now that they were outwardly in an afflicted condition Doct. 1. Every man hath a Conscience within himself 2. The guilt of sin turns a mans Conscience i. e. himself against himself 3. Conscience is apt to be very sensible when 't is awakened not only of sin but particular sins and the particular circumstances and degrees thereof to the utmost and charge all upon a mans self not upon Gods Decrees or Providence nor upon the Devil or evil Company c. 4. Envy unnatural affection cruelty deafnesse to the intreaties of the distressed obstinacy against warning and admonition continuance in sin without repentance c. are very hainous and dangerous 5. The accusations and condemnations of Conscience are terrible or cause terrour beyond all expression 6. There is a time when God will call over sins that are past and charge them upon the Conscience 7. Inward trouble of mind sometimes yea usually comes upon the people of God when they are outwardly in some distresse I shall speak of the two last and in them something of all the other saving the fourth containing the particular matter of Fact viz. cruelty and bloud which I shall not meddle withall These then are the two Doctrines 1. There is a time when God will call over past sins with horrour c. 2. This time of inwâ—rd horrour fals in with outward trouble Doct. 1. There is a time when God will call over sins that are past without repentance and charge them upon the Conscience with horrour Here 's the Case The sons of Jacob had formerly trespassed against God in the matter of their Brother And they said c. now and not till now that we read of is the guilt and horrour of it reflected upon their Consciences In sinne the act passes the guilt and consequent remains Sin is like some poyson which may be taken at one time and work at another it may be seven years after 'T was now more then seven and seven years that the poyson of this sin began to work 'T is true of Family sins Hos 1.4 National sins Ezek. 4.4 5. Lam. 5.7 Personal sins as here And that 's the Case 1. Not only of the wicked as in the case of Cain Gen. 4.7 If thou doest ill sin lies at the door to shut out Mercies and let in Judgements and that as a fell Mâ—stiff or a sleeping Lion ready to take thee by the throat whenever the Lord awakens guilt in the Conscience 2. But also of the Godly Psal 19.12 25.7 Job 13.26 Thou makest me to possesse the sins of my youth Reas 1. From God 1. God remembers all Amos 8.7 As I live saith the Lord Reas I will forget none of their works 1 Sam. 15.2 I remember what Amaleck did c. God hath three Books 1. Of Prescience wherein he writes down our names and his purposes concerning us The Arminians deny that Book 2. Of Providence wherein he writes down our names and all his care over us The Epicure and Atheist deny this as also the former 3. Of Postscience or remembrance wherein he writes down our names and all the particulars of our carriage towards him 1. Whether they be good no act of Piety or Charity not a cup of cold water from the Spring of Love not a drop of tears from the Spring of Godly sorrow not a sigh from the bottom of a broken heart but it s taken notice of botled recorded Mal. 3.16 Or 2. Bad not a wicked thought a malicious scoff or wicked action word motion but God marks it and sets it down in the Book of his remembrance Psal 50.21 Reas 2 2. God need not reflect or look back for he hath all things present before him that ever were are or are to come viz. 1. In Speculo decreti 2. In Causis particularibus Gods Knowledge called fore-knowledge and remembrance in respect of us and the things known is as his being altogether in puncto aeternitatis There is not in God first and second of time and cause no was and is to come but all is There is not with God beginning succession and end but his name is I Am and so is knowledge as himself yesterday to day and the same for ever 2 Pet. 3.8 The knowledge of men is as of one standing on the shore where some ships are past and out of sight one way others to come and out of sight another way others in sight right over against him but the Knowledge of God as of one on the top of an high Mountain where with one view all things are present Heb. 4.13 Reas 3 3. God also seals up our iniquities as in a bag Job 14.17 as the Clerk of the Sizes seals up the Indictments for the next Circuit nay God himself will bag them and seal them up with his own hand and signet Deut. 32.34 God speaking of the provocations of his People saith he Is not this laid up in store wtih me and sealed among my treasure So strict and earnest is God for security as we say Sure bind sure find What more sure and safe then that which God himself layes up in Bag and Cabinet and seals among his Jewels As when God makes up his Jewels of Mercy he will remember them Mal. 3.17 So when he casts up his treasures of wrath he will remember them Reas 4 4. Gods Truth engages him in this case his Word
applying Christ in the promised grace of pardon and power in reference to it and thou hast heard it and known it in this case though affliction seem to search out iniquity yet it shall not be found but when affliction starts some sin which thou didst wink at or slightly passe over then thou wilt find trouble and sorrow indeed Direct 6 6. Because there is much malignity in this distemper let me here also add in reference to the same Cause and the sixth this Preventive Follow on the work of mortification close there is a combate between flesh and Spirit be sure you take the right side if sin be it which imbitters thy life and gives a sting to every affliction disarme affliction and kill that which will kill thee Es 27.9 the design of the Lord in affliction is mortification now if thou joynest thy hand in the same work God is ever with thee in the same way and not against thee but in case thou connivest at hidest shelterest some known corruption then thou canst hardly apprehend God but as thine Enemy coming against thee As it was with the City of Abell 2 Sam. 20. they were terrified at the approach of Joab and David's Army Oh! saith the woman upon the wall art thou come to destroy the Inheritance of the Lord no saith Joab but there 's a traitour Sheba harboured here c. 'T is he that put the City into fear and danger and made Joab seem their Enemy when his head was delivered all was quiet now when thou insistest on the businesse of mortification thou wilt joy when thou fallest into triâ—ulation as it was with Jael Judg. 4. having done execution upon Sisera come saith she to Baruc c. Welcome my Lords I know whom you persue here he is dead at your feet behold the nayle in his temple O! saith one visited with the stroak of death I have been long getting down this body of death and now God will do all my work at once be not slack in this work and afflictions will be more joyous than grievous 7. Yet again to come to the root of this malignity and in order to Direct 7 the advancing of the work of mortification endeavour after mortified affections to the World these are the suckers that draw away thy strength from God and the fewel and foment and strength of all that corruption that must be mortified Aversion from God with an immoderate clinging and cleaving to the creature is the whole corruption of Nature Affliction is the reducing thee to God and the ungluing disengaging and divorcing thee from a carnal worldly interest therefore minus gaudebis minus dolebis the lesse thou joyest the lesse thou ruest the lesse thou layest a World-interest near thy heart the lesse that affliction which is the parting work will go to thy heart therefore let all creature-comforts and advantages be loose about thee as thy cloathes which thou mayest easily lay aside and not as thy skin which cannot be pulled off without great torture affliction endangers nothing but that which is outward therefore let not thy excessive respect to that which is without thee make thy affliction an inward terrour If thou countest the World of no value thou wilt be able without inward perplexity and fear to passe through all places of danger and plunder as the Travellour when he carries but a small matter which he knows if he looses it will not at all undoe him Besides If thou lovest the World the love of the Father is not in thee and this will be a desperate venomous sting to thy Soul in thy affliction if thou wouldst not have the World thy plague and thy poyson in the enjoying thy wrack and thy terrour in the loosing comply with the Word and Spirit of Grace in the application of a Christ crucified for the crucifying and mortifying of thy affections unto every earthly interest 8. In reference to the eighth cause unacquaintednesse with affliction Direct 8 live in the meditation and expectation of the Crosse be much in the knowledge of the necessity nature and design of afflictions 1. Necessity 1 Pet. 1.6 If need be you must be in heaviness for a time In respect of the terms of the Covenant which lye in this deny your self and take up your Cross c. And in respect of our disposition we cannot be without them to wean us from the World to imbitter the creature to us to conform us to a crucified Saviour and make us partakers of his holiness 2. The nature and design of Afflictions They are fire not to consume our gold but to purge away our dross they are not revenging Judgments but fatherly medicinal Corrections not judicial Poyson but remedial Physick c. Therefore 1 Pet. 4.12 Think not strange be not strangers as the word imports to the fiery greatest tryal and thou wilt not be dismayed when it comes Even Poyson may be habituated and made innocent If a stranger come in unexpected into our house grim and armed with Instruments of mischief we know not whence he is nor what he comes for it will startle and appale us But if we be acquainted with him and his design and expect him we are quiet and composed to entertain him So when Affliction comes we can say This is the Cup my Father gives me who I am sure means me no hurt this is but what I looked for every day c. Enure we therefore our selves to the Cross and make it familiar conversing with it in our meditation and expectation Seest thou one afflicted with the loss of a Wife another of a Husband another of a Child another of Estate another begging bread in Prison or distress c. bear part of his burden in sympathy and pity and readiness to succour him and put thy self in his or her case supposing thou wert so and so it will do thee no hurt what shouldst thou do And so God will make thy burden light Psal 41.1 So thou wilt be prepared to entertain and meet the burden and it shall not fall upon thee and upon thy spirit to crush and sink thee c. Think often and think not amiss have no hard conceits of affliction and it shall not be hard upon thee Take this Course and then as for the malice of Satan in accusing and tormenting and the seeming severity of the Lord in withholding and withdrawing thou shalt not need to trouble thy self for Satan is a restrained and conquered enemy and cannot hurt thee and God is reconciled and will not hurt thee He may try thee by intercepting the sweetness of fruition He will never curse thee by intermitting or breaking the firmness of the Union and if he hide his face for a moment lament after him and he will visit thee with everlasting kindness of his compassion which change not though there may be a change as to what thou feelest Thus much for the Preventives to prepare for double afflictions upon
Aegypt be our trust the end of that trust will be our confusion Isa 30.2 3. Might we build the Nest of our trust on the Sons of men Reason would bid us pitch on the topmost branches of the tallest Cedars I mean those earthly Gods the Princes of this World But alas these though styled Gods must dye like men Psal 82.6 yea like other men Their breath is in their nostrils they soon return to their dust from whence they sprang and then all their thoughts and with them our hopes on them perish Psal 146.4 4. Not in any thing clad in mortal flesh He that presumes to make flesh his Arm will be sure at a long run to find the Father of Spirits his Foe Thus saith the Lord Cursed be the man that trusteth in man and maketh flesh his Arm Jer. 17.5 And thus we have dispatcht the third General IV. What are those sure and stable grounds on which Saints may firmly and securely build their trust on God Sol. There is nothing which the eye of Faith or Reason can discover in God but the arm of Trust may safely lean on But more particularly 1. Gods Almighty Arm and Power The Lord hath an Arm an out-stretched (n) 1 King 8.42 Arm An Hand an Omnipotent Hand An Hand that spans the (o) Isa 40.12 Heavens that stretcheth them out as a Curtain and spreadeth them out as a Tent to dwell in On this Almighty Arm may Believers (p) Isa 51.5 trust The Lord is the strong and mighty God Psal 24.8 That created the World with a (q) Psa 33.9 word and can as easily speak or look it into its first Nothing He is a wonder-working God Exod. 15.11 Elshaddai Gen. 17.1 Able to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far more exceeding (r) Eph. 3.10 abundantly than we can ask or think His vast power far exceeds our Wants Prayers Thoughts all that we can need beg imagine We want much can ask great things can think greater Our Imaginations exceed our Expressions Yet Gods power far exceeds both (Å¿) Psa 81.10 Open we our mouths never so wide his open hand can more than fill them Gods power then is a most firm Basis whereon to fix our trust Trust ye in the Lord Jehovah for in the Lord Jehovah is (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petra saeculorum Everlasting strength Creature props are not able to bear the weight and stress of an Immortal soul They are sandy foundations apt to sink and crumble under us But an Almighty God is a Rock A Rock of Ages on which he that builds his confidence though the Winds blow the rain descends and the Storms beat upon him yet shall he not u Mat. 7.25 fall On this Power of God Abraham built his transcendent w Rom. 4.21 faith and David his impregnable trust 2 Sam. 22.2 3. 2. Gods infinite and free Goodness Mercy and Bounty The Lord is good to all and his tender x Psa 1 5.9 Mercies are over all his Works With the Lord there is mercy and with him is plenteous Redemption His Bowels are as tender as his Arm is strong He is no less willing than able to relieve Therefore let Israel hope in the Lord. It is the Psalmists y Psa 130 7. Inference Like as a Father pitieâ—h his Children so the Lord z Psa 103.13 pitieth them that fear him Thâ—t Father that sees his child in want and pities not and pitying if able relieves not forfeits the name of Father and may write himself not Man but Monster It is enough for our heavenly Father that he a Mat. 6.32 knows we have need of any thing The Lord is all that to his people yea and infinitely more than that which Isis Mammosa was to the Aegyptians A God full of Dugs and whilst he hath a breast let not Saints fear the want of Milk The Character that the Heathens Idolatrously gave their Jupiter may far more truly indeed only be ascribed to our Jehovah He alone is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Optimus Maximus The best as well as the greatest of Beeings Goodness is Gods darling Atribute It is that which he looks on as his glory I beseech thee saith Moses shew me thy b Exod. 33.18 glory Moses thy Prayer is heard and it shall be answered But what saies God in answer to this Request See Ver. 19. I will make all my goodness pass before thee The thing requested was a view of Gods glory The thing promised was a discovery of Gods goodness Which hints unto us that however all the Attributes of God are in themselves glorious yet the Lord glorieth most in the manifestation of his goodness So then though we have nothing to plead or prevaile with God as in or from our selves yet there is an Orator in his own bosome that will certainly and effectually intercede for our Relief and that is his goodness This was that that boyed up David this was the Cordial that kept him from fainting c Psal 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living 3. Gods many choice exceeding great and precious Promises These are the flagons that Faith keeps by her the Apples she hâ—th hoarded up in store to revive and quicken in a day of swooning Who will not trust the Word the Promise the Protest of the King of Kings God hath said I will never leave thee nor forsake thee d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never in no wise in no case whatever I do I will not do this whatever shift I make Heb. 13.5 The Greek here hâ—th five Negatives and may thus be rendred I will not not leave thee neither will I not not forsake thee Five times as one observes is this precious Promise renewed that we may suck and be satisfied with the breasts of its Consolations that we may milk out and be delighted with the abundance of its glory Leave us God may to our thinking but really he doth not will not Or if he leaves us for a time a small moment yet he will not forsake us utterly Desert he may but not disinherit forsake us it may be in regard of Vision not of Union Change his dispensation not his disposition e Isa 44 2. Dost thou pass through the waters Thy God hath promised to be with thee He was so with Noah and the Israelites in the red Sea and in Jordan Dost thou walk through the fire Warm'd thou mayst be thou shalt not be burnt neither shall the flame kindle upon thee The three Children were living Monuments of this truth God sent his Angel and delivered his Servants that f Dan. 3.28 trusted in him The Lord hath graciously engaged to create upon every dwelling place of Mount Sion and upon her Assemblies a cloud and g Isa 4.5 6. smoak by day for her protection and the shining of a flaming fire by night
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
secure as to their state and of a supine sleepy carelesse spirit such are ever in a most unsafe sinfull condition nigh to cursing and on the very brink of ruine and utter destruction How must we make Religion our businesse LUKE 2.49 Wist ye not that I must be about my Fathers businesse THese are the words of our Lord Jesus whose lips dropped as an honycomb the occasion was this Christ having the spirit of wisdom and sanctity powred on him without measure being but twelve years old goes to the Temple and fell a disputing with the Doctors ver 46. where should Learning blossom but upon that Tree which did bear severall sorts of fruit Col. 2.9 Who could better interpret secrets than he who lay in his Fathers bosom all that heard him were astonished at his understanding ver 47. in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were out of themselves with admiration Vsque ad stuporem perculsi Budaeus well might they admire that he who never had been at the University should be able to silence the great Rabbies Joh. 7.15 How knoweth this man letters having never learned while they were wondring his Mother who was now come to seek him Minime objurgans sed rem fidentèr modestè quaerens Brugensis propounds this Question Son why hast thou thus dealt with us ver 48. that is why hast thou put us to all this labour in seeking thee in the words of the Text Christ makes a rationall and religious reply Wist ye not that I must be about my Fathers businesse in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of my Father As if Christ had said I must be doing the work which my Father in Heaven hath set me about for this received I my mission and unction Joh. 9.4 that I might doe the will of him that sent me what am I in the world for but to promote his glory propagate his truth and be as a load-Star to draw souls to Heaven Wist ye not that I must be about my Fathers businesse From this example of our blessed Saviour in making his Fathers work his businesse we learn this great Truth That it is the duty of every Christian to make Religion his businesse Doctr. Religion is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thing by the bye proper only for spare hours but it must be the grand businesse of our lives Saint Paul made it so his great care was to know Christ and to be found in Christ Phil. 3.9 10. how abundantly did he lay out himself for God 1 Cor. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I laboured more abundantly than they all c. Saint Paul moved heavenward not slowly as the Sun on the Diall but as the Sun in its haemisphere with a winged swiftnes he made Religion his businesse For the illustrating and unfolding of this there are three Questions to be resolved 1. What is meant by Religion 2. Why we must make Religion our businesse 3. What it is to make Religion our businesse 1. What is meant by Religion I answer the Latin word Quest 1 religio quasi religatio it signifies a knitting together Lactantius l. 4. div instit sin hath loosned us from God but when Religion comes into the heart it doth religare fasten the heart to God again as the members are knit to the head by severall nerves and ligaments Religion is the spirituall sinew and ligament that knits us to God The Greek word for Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a right worshipping This is Religion when we not only worship the true God but in that manner which he hath prescribed by a right rule from a right principle to a right end 2. The second Question is Why we must make Religion our Quest 2 businesse I answer Because Religion is a matter of the highest nature while we are serving God we are doing Angels work the businesse of Religion doth infinitely out-ballance all things besides pleasure profit honour the Trinity which the world adores are all of an inferior alloy and must give way to Religion The fear of God is said to be the whole duty of man Eceles 12.13 or as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole of man other things may delight Religion doth satiate other things may make us wise to admiration Religion makes us wise to salvation 2 Tim. 3.15 3. The third Question is What it is to make Religion our businesse Quest 3 I answer It consists principally in these seaven things 1. We make Religion our businesse when we wholly devote our selves to Religion Psal 119.38 Stablish thy word unto thy servant who is devoted to thy fear as a Schollar who devotes himself to his studies makes Learning his businesse a godly man may sometimes run himself through praecipitancy and incogitancy upon that which is evil therâ—s no man so bad but he may doe some good actions and there 's no man so good but he may doe some bad actions but the course and tenour of a godly mans life is religious when he doth deviate to sinne yet he doth devote himself to God 'T is with a Christian as it is with a company of mariners at sea they are bound for such a coast now while they are sailing they may meet with such a crosse wind as may turn them back and drive them a quite contrary way but as soon as the storm is over and the sea calm they recover themselves again and get into the right way where they sayled before Isa 5.20 so it is with a Christian Heaven is the haven he is bound for the Scripture is the compasse he sayls by yet a contrary wind of tentation blowing he may be driven back into a sinfull action but he recovers himself again by repentance and sayls on constantly to the heavenly Port. This is to make Religion our busines when notwithstanding some excursions through humane frailty we are devoted to Gods fear and dedicate our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God 2. We make Religion our businesse when we intend the business of Religion chiefly it doth principatum obtinere Matth. 6.33 Seek ye first the Kingdom of God Si Christus pro te de coelesti sede descendit tu propter ipsum suge terrena Aug. First in time before all things and first in affection above all things We must give Religion the praecedency making all other things either subservient or subordinate to it We are to provide for our families but chiefly for our souls this is to make Religion our businesse Jacob put the cattell before and made his wives and children lag after Gen. 32.16 'T is unworthy to make Religion come behind in the rear it must lead the van and all other things must stoop and vail to it he never had Religion in his heart who saith to any worldly thing in
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