the creature and drive such a Trade in the Shop that they quite break in their Trading for Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Farm and Oxen have kept millions from Christ These do not make Religion their business but make the world their business and what will all be at death but as a dream or fancy Hab. 2.13 The people shall labour in the fire and weary themselves for very vanity 2. Branch Hence see how hard it is to be saved 'T is not so Branch 2 easie as some apprehend Religion must be our business 'T is not enough to have a smack of Religion a touch and away Canis ad nilum but we must make it our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our businesse How many precepts have we to obey how many tentations to resist how many graces to treasure up Religion is the work of our whole lives and all little enough Lord then how hard is it to be saved Where will the sinner appear What will become of the Gallants of our times who make sin their business Quibus cura est ut vesles bene oleant ut digiteÌ„ annulis radirent ut crines calamistro rotentur Hier. whose whole imployment is to indulge and pamper the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All their care is as Hierom speaks to crisp their hair to sparkle their Diamonds instead of steeping their souls in brinish rears they bathe themselves in perfumed waters and ride to Hell upon the back of pleasure Vse 2. Let us deal impartially with our own souls and put Vse 2 our selves upon a strict triall Triall before the Lord whether we make Religion our business And for our better progress herein I shall lay down ten Signs and Characters of a man that makes Religion his business and by these as by a Gospel-Touchstone we may try our selves 1. He who makes Religion his business doth not place his Religion Character 1 only in externals Rom. 2.28 He is not a Jew who is one outwardly Religion doth not stand only in forms and shadows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is to give God leaves instead of fruit 'T is often seen that the pomp of worship destroys the purity as the paint of the Glass hinders the light And 't is no untruth to say that formality may as well damn as prophaneness A superstitious Pharisee may as well be in Hell as a drunken Epicure A Christians main work lies with his heart He that makes Religion his business gives God the Vitals he worships him in spirit and in truth Joh. 4.24 In stilling the spirits are strongest The good Christian distils out the spirits for God Aaron must offer the fat upon the Altar Lev. 3.14 He shall offer an offering made by fire the fat that covereth the inwards Vers 16. All the fat is the Lords If Aaron had offered the skin instead of the fat it would not have been accepted Externall devotion alone is offering the skin and they that give God only the skin of duty shall carry away only the shell of comfort Character 2 2 Character He who makes Religion his business avoids every thing that may be a remora and hindrance to him in his work A wicked man cares not whether the matter of Religion goes forward or backward he stands in the way of tentation and as if sin did not come fast enough he draws it as with a Cart-rope Isa 5.18 Isa 5.18 But he who makes Religion his business flies from tentation and while he is running the heavenly race layes aside every weight of sin which doth so easily beset him Heb 12.1 A man may as well miss of Heaven by loytering in the way as by losing the way 1 Sam. 21.8 The Kings business required hast so the business of Religion requires hast therefore the good Christian is carefull that he be not taken off the work and so be taken tardy in it Character 3 3 Character He who makes Religion his business hath a care to preserve conscience inviolable and had rather offend all the world than offend his conscience 2 Tim. 1.3 I thank God whom I serve from my forefathers with pure conscience Much of Religion lies in conscience Faith is a precious jewell but conscience is the Cabinet where this jewell must be kept O faelix conscientiae Paradisus bonorum operum virgultis consita variisque virtutum floribus purpurata Aug. ad fratr â—n eremo Tom. 10. 1 Tim. 3.9 Holding the mystery of faith in a pure conscience Love is a beautifull flower but this flower must grow in the garden of a pure conscience 1 Tim. 1.5 Charity out of a pure conscience So sacred a thing is conscience that without this all Religion drops in pieces He who makes Religion his business labours to get conscience regulated by Scripture as the Watch is set by the Dial and having done this he keeps his conscience as his eye that no dust of sin fall into it 4 Character He who makes Religion his business Religion Character 4 hath an influence upon all his civill actions 1. Religion hath an influence upon his eating and drinking he holds the golden bridle of temperance he eatâ— sparingly The godly man feeds not to please the sensuall appetite but that he may as Chrysostome saith by the strength he receives from the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the more fit for the chearfull discharge of spirituaâ—l services He makes not his food fuell for lust but help to duty Epicures dig their own grave with their teeth they feed without fear Jude vers 12. Irregulares gulares Sinners fear not lest their Table should be a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Psal 69.22 they fear not the process of justice while the Wine is in the Cup they fear not the hand writing on the Wall But the godly man being regulated by Religion puts a Knife to his throat Prov. 23.2 that he may cut the throat of intemperance 2. He that makes Religion his business Religion hath an influence upon his recreation The strings of the Viol must sometimes be slackned lest they break Neque semper arcum tendit Apollo God affords his people generous delights the Scripture allows the use of the Bow 2 Sam. 1.18 But we are apt to offend most in lawfull things more are killed with Wine than with poyson Religion sits Moderatour in the soul The man influenced by Religion dares not make play an occupation 't is oyl to quicken him in Gods service not a Sea to ingulph him He who is devoted to Religion puts bounds to the Olympian sports he knows where to make his stops and periods he sets up an Herculis Columna on which he writes non ultra no further than this 3. He that makes Religion his businesse Religion hath an influence upon his buying and selling The wicked get a livelihood often by cozening sometimes they embase commodities Amos 8.6 They sell the refuse of the Wheat They would pick out
both the standing rule of Scripture w Isa 8.20 and Gods extraordinary x Nu. 12 6 7.8 Heb. 1.1 discoveries of himselfe whether by dreams or visions or Prophesies or other Spiritual communications all which thought if they be froÌ„ God they are acording to Scripture y 1 John 4.1 yet the former are afforded upon particular z 2 Chro. 20.14 1 Kin. 13.20 11 Nu. 24. per totuÌ„ Providences and the last are the universal priviledges of particular favourites a 1 Cor. 12.2 3 4. But it is the office of Conscience to apply all these and that it doth by the discourse of a practical Syllogisme b Sayrus clav Reg. l. 1. c. 3 p. 4. e.g. Whosoever believeth c John 3.39 i. e. accepteth of Christ as Lord d 1 Cor. 12.3 and Saviour shall be saved but may the gracious person say I accept of Christ as Lord and Saviour e John â—0 28 Therefore shall I be savâ—d Or thus Whosoever is unfeignedly willing to have his â—â—tions brought to the Scripture touchstone to be tried whether they be riâ—â—â— for the matter and to the Scripture Ballance to be weighed whether 〈◊〉 are weight for the manner his deeds are wrought in God i. e â—he is in a state of Grace he acteth by the gracious assistance of the â—pirit of God f John 3. â—0 21 But may the trembling Soul say I desire nothing more then to bring my selfe and all my actions to a Scripture tryall g Psa 139 23.24 Therefore he may conclude I am in a state of Grace h Psal â—6 1.2 c. Once more Whosoever commiteth sin i. e. maks a trade of Sin is of the Divel i. e. is the Child of the Devil But may every unregenerate Person say k Rom. 6.20 I make a trade of sin i. e. when I am a sinning I am in my Element I am where I would be there is no work so pleasing to me Therefore I am the Child of the Devil l Rom. 6.16 i. e. I am in a estate of Damnation In the major or first proposition you have the dictate m Habitualis cognitio menti impressa varie ab authoribus nur cupatuâ— ut conscientia conscientiae dictamen lex naturalis scintilla rationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Estius in 2. l. Sent. distinct 39. § 2 p. 427. of Conscience i John 3.8 In the minor or second proposition you have the Testimony n conscientia respectu propositionis dicitur lumeÌ„ lex â—espectu assuÌ„ptionis conclusionis testis sed respectu assumptionis aptissimè vocatur index vel liber respectu conclusionis maximè proprié judex Ames de conscien l. 1. c. 1 p. 3. § 9. of Conscience and in the Conclusion you have the judgement of Conscience o Propositionem dictat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumptio per appropriationem vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclusio est ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibidem § â—0 In the first the power of Conscience is very great so great that it can do any thing but make evill good p Ibidem Theses Theol. de Cons p. 44. § 18. for it can make an indifferent action good or evill q 1 Martinus de verb. cons and it can make a good action evill r Martinius de verb. cons therefore in things necessary it doth so bind that noe humane laws can loosen Acts 4.19 vix crediderim apud se fuisse Stapletonom cum hac effutiret Forum conscientiae dixit esse longè majorem partem câ—avium Cham. â— Paustr T. 2. l. 11. c. 9. p. 205. §. 23 and thereupon we are said to be down-right debtors t Rom. 1.14 engaged servants u Rom. 6.16 spirituall bound w Acts 20.22 lovingly constrained x 2. Cor. 5.14 graciously necessitated y 1 Cor. 9.16 Yea in a word we can do no other unless we will offer violence to our Consciences then do what God chargeth upon us as duty z Acts 4.20 Thus far the dictate of Conscience In the Testimony of Conscience Conscience examines sifts and tries our actions this in Scripture is called a returning into a mans own heart a 1 King 8.47 reversi fuerint ad cor suum ex heb a thinking of our ways b Ps 119.59 a speaking to our heart c Hos 7.2 a laying things to heart d Jer. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponens super cor a setting our heart upon a business e Haggi 1.5 there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponite cor vestruÌ„ super vias vestras an examination and trial of our selves f 2 Cor. 13.5 there 's both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q.d. make as strict a scrutiny into your own hearts as the Devil will do when he tempts you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as loth to be mistaken in your graces as a Usurer in his coyn and thence the conclusion is inferred from the premisses according to our apprehension of the rule and account of our actions Yet this is worthy of special observation that though both the premisses be undeniably true yet there 's nothing more ordinary then for not only wicked g Ro. 2.18.21 22. but gracious persons though upon different grounds to deny the conclusion and the truth is without the Spirits assistance by way of conviction to the wicked and relief to the godly neither of them will prove any better Logicians then still to deny the conclusion Graceless persons they will not conclude against themselves For 1. They wil not weigh the cogency of any Scriptural h John 3.20 argument 2. They have suckt in other self flattering conclusions i Deut. 29.19 and 3. they are willing to put a cheat upon themselves k Jam. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsa argumentionè uti subdola supputatione fallere as those in Matth. 7.21 22 23 Brochm in loc so these will not conclude against themselves And on the other hand gracious persons dare not conclude themselves so happy as the Scripture represents them 1. Through the prevalency of temptations l Rev. 12.10 The Devil accuseth them to themselves as well as unto God day and night Satan frights them from their comforts 2. Through the abounding of grace m Psal 126.1 they think 't is too good to be true especially considering 3. their sense of unworthiness n Luke 7.6 9. what they passe a sentence of absolution upon their souls of approbation upon their actions No they dare not Through over modesty they 'l bely the very spirit of grace In short the onely remedy I shall commend to both sorts is this viz. Beg of God to perswade thy heart to close with convincing truth q. d. Lord thou hast told me in thy word that if I come unto Christ I shall in no wise be cast o John 6.37
Souls coming These Conclusions being laid down I shall shew you what men can do towards their conversion but first I must inform you that conversion may be taken two wayes 1. Strictly for the infusion of grace into the heart and will of man whereby he is regenerate and his will made good here man and his will being meerly passive for in this act voluntas nec est libera nec voluntaria he can do nothing towards his owne conversion in this sense 2. It may be taken pro tota serie auxiliorum quibus ad eam movemur For all helps and means which further us that way and in this sense it 's affirmed That men may do much towards their conversion they may materially dispose themselves thereunto 1. They may do as much as heathens have done or would have done had they lived under the same means and had such motives as they have The Lord tells Ezek that if he had sent him to a people of a strange language that was to the Gentiles they would have hearkned unto him Ezek. 3.6 they would have received him and obeyed his doctrine It is certified from the mouth of Christ That if the mighty works done in Chorazin and Bethsaida had been done in Tyre and Sydon they would have repented Matth. 11.21 And that the men of Niniveh should rise in judgement with the then present generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas was there Matth. 12.41 If one Sermon of Jonas who was one of the lesser Prophets prevailed so much with Heathens why should not many Sermons of Christ who is the chief of all the Prophets prevail as much if not more with Christians vae torpori nostro what will become of us Rahab shewed kindnesse to the people of God and that was antecedaneous to her conversion Herod heard the Word gladly Mar. 6.20 And Pharaoh desired the prayers of Moses and Aaron Exod. 8.28 2. They may sit under a powerfull Ministry coming with reverence before God not offering the sacrifice of fools but hear the Truth without being contentious against it as they were Rom. 2.8 They may let the Truth have a full stroak at them and their corruptions They may receive the love of the truth 2 Thes 2.10 and not hold it in unrighteousnesse Rom. 1.18 So that they will not suffer it to have influence into their affections and to break out into action 3. They may hearken to the voyce of Gods judgements and rods when they are abroad upon themselves and others No man should despise the chastisement of the Lord but every one should heare the voice of the Rod and who hath appointed it The Prophet Isaiah tells us Chap. 16.9 That the inhabitants of the world will learn righteousness when the judgements of the Lord are in the earth Discite justitiā moniti non temnere numen Virg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His judgements are the best Schoolmasters and teach many good lessons Waldus was taught by the hand of God upon one of his sociates to become a new man When Manasses was in affliction he besought the Lord and humbled himself greatly 2 Chron. 33.12 Vexatio dat intellectum when the Lord doth box and buffet us with his judgements our understandings are opened and fear falls upon us and though this fear be servile at first yet it may end in filiall the spirit of bondage may become the spirit of Adoption 4. They may observe the difference is made in mens lives after conversion from that which was before Conversion is a strange worke it makes a man another man They in Peter thought it a strange thing that men left their old courses Ego non sum ego 1 Pet. 4.4 In conversion Wolves are made Lambs and persecuters Preachers How was it that when Paul preached all that heard him were amazed and said is not this he which destroyed them who call'd on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief Priests True it was he unconverted did so not he converted now he was another a new man now he was a Christian and had other principles and practices than before there was a great change wrought in him and so in Mary Magdalen Observation of such examples have their use and energy Praecepta docent ducunt exempla trahunt For Examples are strong traces to draw men from wicked practices Why compellest thou the Gentiles to live as the Jewes said Paul to Peter Gal. 2.14 Peters example was the compulsion There is a kind of compulsion in examples not violent but alluring and attracting The example of the believing wife may win the unbelieving husband 1 Pet. 3.1 A prudent gracious Wife gains much upon a gracelesse Husband by her modesty and obedience 5. They may see what equity there is that they should serve the Lord being his creatures and servants and not onely serve him but so serve him as they have served their sinfull lusts and something more seeing they depend on him I speake after the manner of men saith Paul Rom. 6.19 It 's rationall just and equall that as you have yielded your members servants to uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so now yield them servants to righteousnesse unto holinesse it 's reason justice and equity that you should do so Should not men take as much pains for heaven as for hell for their soules as for their bodies for the Lord Christ as for creatures should they not be as diligent to weaken their lusts as they have been to strengthen them should they not be at as much cost to maintain the pure worship of God as the inventions and traditions of men It 's a complaint of the Lords Isa 55.2 Wherefore do yee spend money for that which is not bread and your labour for that which satisfieth not They might have spent their money labour time and strength and as much for true bread which would have fed their souls as they did for that which was as no bread Luke 15.16 but rather huskes for swine 6. They may remove and abate sin in part which is done by the contrary Knowledge removes ignorance as light doth darkness grief abates pleasure and fear boldnesse in sinning Patience keeps under passion and fasting tames unruly lusts When the strength of a Feaver is abated by physicall meanes a man is disposed towards health and when a man hath gotten Moralities which he may do and by them made an abatement of his sins and lusts he is materially disposed to grace as the ground when plowed is for seed though the seed be not yet sown 7. They may do materially what Converts do There is no act considered in its meer nature and kind which a true Christian may perform but one unconverted may perform also and have many like dispositions unto those they have They may love God It 's
it Rom. 9.1 Now wouldst thou know thy beloved sin hearken to the voyce of Conscience doth that condemn thee for pride for passion for worldliness for persecuting the ways of God Oh remember it is Gods Viceroy honour it so far as to weigh and consider throughly what it saith t is likely this may be thy particular sin that which dishonours God most if Conscience be any thing tender will trouble thee most many a man deals with his Conscience as Felix did with Paul hearken to it a while whilst it tels them of their lesser faults or that they are sinners in the general but when it rebukes them for their darling lust though they cannot say go thy way as Felix to Paul yet hold thy peace and when I have a convenient season I will give thee the hearing 5. It may be known by being impatient of reproof Herod hears John Baptist gladly till he preached against his Herodias this is a noli me tangere touch me not The Plant-animal or the sensible Plant so called when it is touched shrinks up and contracts its self the sinner shrinks when he is touched in the sore place The eye is a tender part and apt to be offended if you meddle with it This is the reason why people are enraged against a powerful soul-searching soul-saving Ministry most men are for Mountebanks and Quacksalvers that make use altogether of Lenitives and healing Plaisters but as for your faithful Chirurgions that according to Art will probe and search and cleanse the Wound they cannot away with them I hate him saith Ahab of Michaiah He never prophecies good concerning me but evill only I shall add this that man especially that Minister that reproves another for his sins had need to be blameless as much as may be himself Rom 21.2 21 22. thus the Apostle intimates Thou which teachest another teachest thou not thy self that man that is a teacher of others should teach himself so much the more we teach others when we deliver unto them Rules and Precepts unto which they are to conform we teach our selves when we obey those Rules Thou that preachest a man should not steal dost thou steal thou that sayest a man should not commit adultery dost thou commit adultery c. that man that hath a beam in his own eye is not likely to pull out the mote that is in his brothers 6. It may be known by this it makes a man notoriously partial in his own case David could allow himself another mans wife and could condemn one to death for taking away another mans Lamb. 7. It may be known by the covers and cloaks and fair pretences that the sinner hath for this sin Uncleanness and intemperance are but tricks of youth and sowing his wild Oats Luxury is magnificence covetousness is good husbandry pride is a piece of nobleness and grandure of spirit yea which is more t is humility you have some that disparage themselves in company and they call this humility when in truth it is the height of their spirits like the Archer that draws back the arrow that it may fly so much the higher and so much the further T is strange blindness or deceit or both to call not yellow or some middle colour but black white yet thus it is with many they shape their darling lust like those vertues unto which they are extreamly contrary Every wicked man is sins advocate and will plead its cause gratis Oh saith Judas to what purpose is this waste Mat. 26.8.9 Joh. 12.6 This oyntment might have been sold for much and given to the poor this he said saith another Evangelist Not that he cared for the poore but because he was a thief had the bag and bare what was put therein Beware of speaking any thing towards the justification of your selves in any way of wickedness you know the malefactor is condemned before he is put to death so it is in the case of sin cum peccator justificatur peccatuâ— condemnatur when a sinner is justified his sin is condemned and after condemnation followeth execution Job 31 3â— v. 40. Job vindicates himself in this particular If I covered my transgressions as Adam by hiding mine iniquities in my bosom c. then let thistles grow instead of wheat as if he had said I did not hide mine iniquity as Adam did I did not cover my transgression I was open and ingenuous the Psalmist saith Blâ—ssed is the man whose iniquity is forgiven and whose sin is covered but then it must be by Gods hand not ours 8. If there be any one sin more then other that the soul doth readily close with that is its beloved sin its right eye sin or its right hand sin Sampson when all the world could not take away his strength Prov. 7.21 is easily perswaded by Dalilah See how Solomon expresses the Harlots dealing with the young man with much fair speech she caused him to yeild with the flattering of her lips she forced him the most she could do was to flattâ—r him and yet notwithstanding it is said she forced hiâ— sin works altogether by enticement Every man is tempted Jam. 1.14 when he is drawn away of his own lust and enticed yet it is so powerful that it amounts to a force as the request of a King amounts unto a command 9. That sin which a man wishes were no sin is like to be his bâ—loâ—ed sin the case of the young man in the Gospel is considerable to this purpose saith our Saviour If thou wilt be perfect go sell that thou hast and give to the poor Mat. 19.21 22 and thou shalt have treasure in heaven and come follow me Ver. 22. When the young man heard that saying he went away sorrowful that is â—he was very much troubled that there was such a truth as this Psal 14.1 that the world for Christs sake was to be parted with So Psal 14.1 The fool hath said in his heart there is no God Oh saith the fool That there was no God that there was no heaven that there was no hell Atheism was the beloved sin in that case first men wish there were no Deity and then they judge so and say so Carnal affections after some time settle in opinion and judgement t is possible for men by ways of unrighteousness by a constant course of cheating and cozening so far to shut up and imprison their natural light and so to muffle their reason and understanding that at length they may cheat and baffle their own souls and think it a piece of justice and righteousness so to do 10. That sin which we think of first in the morning and last in the evening is like to be our beloved sin God is the chiefest good the prime object of our love and therefore as he is Alpha and Omega in himself so is he also unto his people the beginning and the end the first and the last they begin the day
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
that thou art willing to part with any thing that might hinder thee from obtaining of it and do any duty prescribed by God though displeasing to thy flesh and use them as means for the attaining of â—o excellent an end wouldest thou have him whatever it cost thee canst thou not be without him whatever thou be without then pass sentence for thy self concluding thy condition to be happy This is the neerest way to finde out thy condition not stand wrangling with thy self for thy former neglects any further than for thy humiliation and do not so much enquire what thou hast not formerly done as what now thou art really willing to do Besides this solemn set examination thou shalt finde it very profitable to get and keep a sight of thy spiritual condition to call thy self to an account every night before thou sleep where thou hast been that day what thou hast done what company thou hast been in what sin thou hast committed what duty thou hast omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. Carm. and mourn if thou hast fallen and return thy hearty thanks to God if thou hast walked carefully and circumspectly that day this counsel a noble Heathen did give to call our selves to an account before wee sleep 3. Direction 3. That thy assurance may be yet more compleat and full and thy comfort arising from the same more enlarged Fall down at the Throne of Grace and beg earnestly and pray importunately for the witness of the Spirit of God For as it is the Spirit that worketh grace in us so it is the Spirit that must discover the truth of that grace to us 1 Cor. 2.12 Now wee have received not the Spirit of the World but the Spirit which is of God that wee might know the things that are freely given to us of God Rom. 8.16 The Spirit it self beareth witness with our Spirit that wee are the children of God But beware thou take not Satanical delusions for the spirits perswasion or the conceit of thy own brain for the witness of the Spirit The Spirit never witnesseth any thing to any man contrary to what is revealed in the Word for hee is a Spirit of Truth and never speaks contradictions therefore if any man thinketh that he hath the witness of the Spirit testifying that hee is a childe of God and yet is not holy humble penitent hee is deceived but if thou hast the Graces of the Spirit and the Spirit witnesseth so much unto thy conscience and with thy conscience 1. It inflameth thy heart with love to God and Christ 2. It raiseth more hatred in thee to thy sin 3. Thou findest a mighty strength and power in it engaging thy soul to walk humbly holily with thy God 4. A wonderful cogency in it to be zealous for God in suffering â—ny thing for his sake and doing and obeying any thing that hee enjoyns thou hast incouragement to ask this of God because it is according to his will q Joh. 14.13 14 Joh. 14.21 Lord is it not according to thy will that I should be careful of my immortal soul and make sure its eternal Happiness and Salvation it is thy commaâ—d I should do so that I should examine my self whether I be in the Faith and whether Christ be formed in my heart Lord I have examined but yet I cannot clearly see it I see there is some grounds to hope it but yet I cannot confidently assert it Oh thou blessed Spirit of God clear up mine understanding and stir up and excite my graces that I may feel the actings of them in my soul and so better discern them Though this be arbitrary and not necessary yet do to mee as thou didst unto thy servant David when hee prayed that thou wouldest lift up upon him the light of thy countenance thou puttest gladness into his heart r Psal 4.6.7 4. Direction 4. Presse after the highest degrees of Grace and be much in the exercise thereof if thou wouldest clearly discern thy spiritual condition The weakness of thy grace makes thee doubt of the truth of grace The Christian must be like the Crocodile * As some affirm that grows as long as it lives and ceaseth to be when it ceaseth to grow The body of a man is continually growing till hee come to his perfect age and then ceaseth to grow for then though hee may wax fat and broader yet hee riseth not higher and his bones have no increase So when wee come to our full stature in Christ to our perfect age in glory wee shall grow no more because then wee shall be perfect but in our minority wee must be alwaies growing and a growing person is easily discerned to be a living person A Dwarf cannot see so far as a taller man nor be seen so far So a little grace cannot be so easily perceived amongst a croud of sins and corruption When grace at first is like Elijahs cloud 1 King 18.43 44. Little like a mans hand it was hardly discerned but when iâ— did encrease and the Heavens were black with clouds every eye could then perceive them Assurance is usually vouchsafed to Christians of the largest size Men put not up a great Mast or Sail in a little Boat bâ—t in a larger Vessel Animi quies motus virtutis est the moving activity of vertue is the settled rest of the mind that is able to bear it So also by the strong actings and exercise of grace it is discerned A man in his sleep when hee acts not reason cannot judge himself to be a man A man in a swoon when he cannot be perceived to breathe standers by know not whether hee be dead or alive nor hee himself Moral Habits are acquired and strengthened by frequently repeated Acts and more eaâ—â—ly discerned The fire lying raked under the ashes is not so easily found as when it being blown up breaketh forth into a flame Hee that hath strong love to God will sooner feel it and the more frequent it moveth and is upon the wing after God the sooner shalt thou know that thou lovest him The being of a thing is proved by its operation Operari supponit esse 5. Direction 5. Bee well acquainted and informed in the nature of the Covenant of Grace and the conditions thereof Whatsoever are thy doubts there is something in the Covenant of Grace that would be ground of satisfaction to thee is it thine own unworthiness here rich and free Grace is laid open is it thy long delay of coming in to God that now thou thinkest it is too late the Gospel will tell thee that Christ will not cast thee off if now thou come unâ—o him is it thy ragged torn imperfect obedience the Covenant of Grace accepts of sincerity though there be many infirmities the intention of the heart for the work of the hand the purpose for the performance where the sincere soul cannot do so much as hee doth really desire to do 6. Direction
You that have all this while taken your swinge in all wickedness as long as you could live my house was not good enough for you and now that you have laid me under the reproach of your leudness and fulfilling your lusts as long as you had a penny in your purse or a rag to your back Do you now come to me There is no duty or affection to me that swayes you hither but you are compelled by the extremity you have brought your self to Get you gon with a sorrow and never look me in the face more Thus we would have thought but it is quite otherwise his Father when he did but say he would come meets him afar off falls on his neck kisses him brings him home provides the best Room the best Robe the best Kid all the best and there is great joy His Father do h not question what draws or what drives whether he comes out of compelling necessity or out of ingenuity and dutiful affection But he is come that is enough This my son was dead and is alive was lost and is found and there 's all done that possibly may make him welcome apply it for your encouragement to believe and settlement in your undoubted interest by faith Though you seem to come late and out of necessity yet Gods thoughts are not your thoughts yours may be thoughts of wrath c. But Gods are of pity love acceptation upon your coming Thus you see your way is immediately to come and cast your selves upon Chrâ—st on the terms of the Gospel and your great trouble shall be removed Make not a judgment of your condition from what you feel but from what you hear from the word of grace which now gives sentence on your side Direct 3 Then having this for your support search look back to experiences look into your selves what marks you can find of the truth of your faith and in this be sure you take hold on the Promise that lies nearest to you i. e. is most sutable to your present condition as in point of fear to sin Isa 50.10 Lostness Mat. 18.11 Poverty of spirit Longing and thirsting after righteousness c. Mat. 5.3 4 6. and so one Grace and Promise will draw in all Direct 4 In dependence on Christ in the Promise wait till he speaks pâ—â—ce and assurance ever fearing to offend God especially by casting off duty distrusting of him charging him with folly limitting him to time or means knowing and assuring your selves that you cannot so pleâ—se God in any thing as in resolved Faith to cleave to him and to follow him fully in the patient expectation of the Promise of grace and glory Thus accepting Christ in the Covenant in the strength of the grace thereof Give up thy whole self to Christ in a Covenant of willing universal unreserved obedience and say with David Psal 85.8 I will hearken what the Lord will say for he speaketh peace to his people that by the power thereof they turn not again to folly In what things must we use Moderation and in what not Phil. 4.5 Let your Moderation be known unto all men the Lord is at hand WHat St. Austin said in his dayes of another Scripture that it stood more in need of good practising than any Learned Interpretation that may I say in these dayes wherein we live concerning the words I have read to you at this time I shall not therefore detain you with shewing their coherence especially considering their intirenesse or with any glossing upon them but hâ—st to open the nature of this Duty and presse the practice thereof upon you all In the Verse you have two general parts 1. An Exhortation to the shewing Moderation which being in materia necessaria is a command 2. The Argument enforcing it The Lord is at hand The former will bound my present discourse which I need not alter but according to the Grammatical order the words stand in might consider the personae res actiones exprest therein all which make up the whole of the Duty enjoyned yet if you please to have the Proposition formed take it thus It is God's Command Doctr. and our Duty to let our Moderation be known unto all men Which I shall prosecute according to the order of Nature in this method 1. In opening the nature of Moderation 2. In shewing it's exercise 3. By whom and to whom 4. Why. And lastly make Application Moderation opened 1. Concerning the nature of Moderation or what it is wherin the signification of the word description of the thing it 's subject kinds rule and extremes And here I confesse I enter upon an unbeaten path the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descends from it and for which by a Gâ—aecisme it is used in the Text being of such multifarious signification and no where in Scripture rendred in that extent as here nor any where else that I can find by Moderation which also occurs in no other place of all the Bible It signifies properly that which is fit decent due meet convenient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymol Modestia dicta est a modo ubi autem modus nec plus est quicquam nee minus Cicer est autem modestia in animo continens moderationem cupiditatum Idem 3. Rhet. And is accordingly rendred by former Interpreters modestia not as opposed to pride or haughtinesse in it's strict Philosophick acception which some not attending to have therefore quarrelled with but that which doth moderate our actions in which sense the Masters of that Language frequenâ—ly use it and by later for avoiding that ambiguity Moderatio from whence is formed our English word Moderation Which in it's latitude is not any particular Grace or Virtue but that fit and proper temper we ought to observe in the governing of our hearts and lives that equal Judgment which should command our wills and affections and all our humane actions which are capable of excesse or defect by proportioning them according to the quality of the object and the end for which and whom they are imployed for the preserving of peace within our selves and with others that there may be no contumacy or rebellion in our affections to disquiet our selves or in our actions to disquiet others So that moderation according to it's Subject is either that of the mind which is as the cause or of the will and affections in their actings which is as the effect from all which the whole man is denominâ—ted Modorate The former or that of the mind is that part of Christian prudence which proportions our actions to the Object which the will chooseth and it's end according to the variety of circumstances the agent is in by applying the general rules of Scripture for our walking to our particular actions and is accordingly well rendred here by one of the Antients rationabilis conversatio Ambros in loc your reasonable or
Pro. 17.17 All Times 2. Quamdiu The Duration of this Trust How long Sol. All the day long Psal 44.8 All our lives long All the dayes of their Appointed Time must Gods Job's not only Wayt but Trust till their change come Yea for ever Isa 26.4 nay for ever and ever Psal 52.8 Having thus unlockt the Cabinet The Jewel or Truth that we find laid up in it is This. viz. It is the great indispensable Duty of All Believers at All Times Observation to Trust in the Lord and in Him Alone All that I have to say on This practical Truth I shall Couch under these six Generals 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty 2. What it is To Trust in God 3. What is and ought to be the grand and sole object of a Believers Trust 4. What are Those sure and stable Grounds Those Corner stones on which the Faithful may firmly Build Their Trust in God 5. What are Those special and signal seasons which call aloud for the exerting of This Trust 6. How Faith or Trust puts forth exerts demeans bestirs it self in such seasons 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Trusting in God is a Believers Duty The Lord is or at least he should be The (e) Meton Adjuncti Actus pro Objecto Confidence of All the ends of the Earth Psal 65.5 Trust in the Lord with All thy Heart Prov. 3.5 On the Arm of His Power Isa 51.5 On the (f) In verbis ejus So Chald. Paraph. renderâ— our Text. Word of His Truth In his faithful Promises in His freest mercies Psal 52.8 In His full Salvation Psal 78.22 2. What it is To Trust in God Sol. 1. Negatively To presume on God To Tempt God To conceive false Hopes of Gods gracious favour and protection whilst in a way of sin is Not To Trust in God To gallop down a precipice and To say Confidently I shall not fall To cast our selvs down headlong from a Pinâ—cle of the Temple and yet To expect the protection of Angels Matth. 4.6 7. To Teach for Hire and To Divine for Money and yet to (g) Mic. 3.11 lean upon the Lord saying is not the Lord among us None evil can come upon us To bless a mans self in his Heart and to say he shall have peace though he walk in the imaginations of his evil heart Deut 29.19 All this is not to Trust in God but To Trust in (i) Job 15.31 Vanity and to spin the Spiders web Job 8.13 14. 2. Positively and so more generally and more particularly 1. More Generally To Trust in God is To Cast (k) Ps 55.22 our burthen on the Lord when 't is too heavy for our own shoulder To Dwell in the secret (l) Ps 91.1 places of the Most High when we know not where to lay our Heads on earth To look to our Maker and to have respect To the Holy One of Israel Is 17.7 To (n) Isa 36.6 lean on our Beloved Can. 8.5 To stay our selves when sinking on the Lord our God Isa 26.3 In a word Trust in God is that High Act or Exercise of Faith whereby the Soul looking upon God and casting of it's self on His goodness power promises faithfulness and providence is lifted up above carnal fears and discouragements above perplexing doubts and disquietments either for the obtaining and continuance of that which is good or for the preventing or removing of that which is evil 2. More particularly Fot the clearer discovery of the Nature of Divine Trust we shall lay before you It 's Ingredients Concomitants Effects I. The Ingredients of Trust in God They are three 1. A clear knowledge or Right Apprehension of God as Revealed in His Word and Works They and They only That (o) Psal 9.10 Know Thy Name will Trust in Thee The grand Reason why God is so little Trusted is because He is so little Known Knowledge of God is of such necessity to a Right Trust that it is put as a Synonyma for Trust I will set Him on high beause He hath (p) Psal 91.14 Known i. e. Trusted in my name 2. A full Assent of the Understanding and Consent of the will to Those Divine Revelations as True and good wherein the Lord proposeth Himself as an Adequate Object for our Trust This Act the Greeks expresse by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines by Credere Fidem habere Testimonium recipere The Hebrews by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All importing Believing or giving credit to Thus the Israelites are said To (q) Ex. 14.31 believe the Lord and his Servant Moses And Thus the Soul that Trusts looks upon the words of Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (r) 1 Tim. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as faithful and worthy of All Acceptation 3. A firm and fixed reliance Resting or Recumbency of the whole Soul on God Or a firm perswasion and special Confidence of the Heart whereby a Believer paticularly applies to Himself the faithful Promises of God and certainly Concludes and determines with himself That the Lord is Able and willing To make good to him the good promises he hath made This indeed is the very Formality of Trust one of the Highest and Noblest Acts of Faith This is That which the Greeks term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which Paul so frequenly useth in several of His Epistles Thus Abraham is said to be strong in Faith giving glory to God and was fully (Å¿) Rom. 4.21 perswaded that what he had promised he was able and willing to perform This the Latines call Fiducia The Schools Fiducia fidei The Hebrews by a word that signifies To lean on or cast the weight of ones body on for support and stay Thus Isa 10.20 The house of Jacob shall no more stay upon him that smote them but shall (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmiter innitetur incumbet stay upon the Lord the Holy One of Israel in Truth Thus for the Ingredients of Trust 2. The Concomitants of an Holy Trust and these are 1. An Holy quietness security and peaceableness of Spirit springing from a full perswasion of our safety By this the Soul is freed from distracting cares and jealousies about our state and condition Hence that of the Prophet Isa 26.3 Thou wilt keep him in perfect (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacem peace whose mind is staied on thee because He trusteth in thee An holy security I say not a carnal security like theirs mentioned Zeph. 1.12 that were setled on their lees that said in their hearts the Lord will not do good neither will he do evil nor like that of the Scarlet whore Rev. 18.6 that saies in her Heart I sit as a Queen and shall see no sorrow No but an Holy security as we have it Prov. 8.10 The Name of the Lord is a strong Tower The Righteous runneth to
of chief regard and the acts of the outward only required as a help to our serving God in the Spirit Phil. 3.3 3. Carelesness in Duties is the high way to Atheism For every formall and sleight Prayer doth harden the heart and make way for contempt of God Men that have made bold with God in duty and it succeeds well with them their awe of God is lessened and the lively sense of his Glory and Majesty abated till it be quite lost by degrees they out-grow all feelings and tenderness of conscience every time you come to God sleightly you lose ground by coming till at length you look upon Worship as a meer Custome or something done for fashions sake Secondly Particularly 1. It is an affront to God and a kind of mockery we wrong his Omnisciency as if he saw not the heart and could not tell man his thought It is Gods Essential glory in Worship to be acknowledged an all-seeing Spirit and accordingly to be worshipped in spirit and in truth Joh. 4.24 Thoughts are as audible with him as words therefore when you prattle words do not make conscience of thoughts you do not worship him as a spirit We wrong his Majesty when we speak to him in Prayer and do not give heed to what we say surely we are not to prattle like Jayes or Parrots words without affection and feeling or to chatter like Cranes or be like Ephraim whom the Prophet calls a silly Dove without an heart A mean man taketh it ill when you have business to talk with him about and your minds are elsewhere you would all judge it to be an affront to the Majesty of God if a man should send his cloaths stuffed with straw or a Puppet dressed up instead of himself into the Assemblies of Gods people and think this should supply his personal presence yet our cloaths stuffed with straw or an Image dressed up instead of us such as * 1 Sam. 19.12 13. Michol put into Davids bed would be less offensive to God than our bodies without our souls the absence of the spirit is the absence of the more noble part We pretend to speak to God and do not hear our selves nor can give any account of what we pray for or rather let me give you Chrysostom's Comparison A man would have been thought to have prophaned the mysteries of the Levitical Worship if instead of * Chrys Hom. 74. in Mat. sweet incense he should put into the Censer Sulpher or Brimstone or mingle the one with the other Surely our Prayers should be set forth as Incense Psal 141.2 And do not we affront God to his face that mingle so many vain sinfull proud filthy blasphemous thoughts What is this but to mingle Sulpher with our incense Again when God speaketh to us and knocks at the heart and there is none within to hear him is it not an affront to his Majesty Put it in a Temporal Case if a great person should talk to us and we should neglect him and entertain our selves with his servants he would take it as a despight and contempt done to him The Great God of heaven and earth doth often call you together to speak to you Now if you think so slightly of his speeches as not to attend but set your minds adrift to be carried hither and thither with every wave where is that reverence you owe to him It is a wrong to his goodness and the comforts of his holy presence for in effect you say that you do not find that sweetness in God which you expect and therefore are weary of hâ—s company before your business be over with him it is said of the Israelites when they were going for Canaan that in their hearts they turned back again into Aegypt Acts 7.39 They had mo e mind to be in Aegypt than under Moses Government and their thoughts ever ran upon the flesh-pots and belly chear they enjoyed there we are offended with their impatience and murmurings and the affronts they put upon their Guides and do not we even the same and worse in our careless manner of worshipping When God hath brought us into his presence we do in effect say give us the world again this is better entertainment for our thoughts than God and holy things if Christians would but interpret their actions they would be ashamed of them is any thing more worthy to be thought of than God The Israelites hearts were upon Aegypt in the Wilderness and our hearts are upon the World nay every toy even when we are at the Throne of grace and conversing with him who is the Center of our rest and the fountain of our blessedness 2. It grieveth the Spirit of God he is grieved with our vain thoughts as well as our scandalous actions other sins may shame us more but these are a grief to the Spirit because they are conceived in the heart which is his Presence Chamber and place of special residence and he is most grieved with these vain thoughts which haunt us in the time of our special addresses to God because his peculiar operations are hindered and the heart is set open to Gods adversary in Gods presence and the World and Satan are suffered to interpose in the very time of the reign of grace then when it should be in solio in its royalty commanding all our faculties to serve it this is to steal away the soul from under Christs own arm as a Captain of a Garrison is troubled when the enemies come to prey under the very walls in the face of all his forces and strength So certainly it is a grief to the spirit when our lusts have power to disturb us in holy duties and the heart is taken up with unclean glances and worldly thoughts then when we present our selves before the Lord God looks upon his peoples sins as aggravated because committed in his own house Jer. 23.11 In my house I have found their wickedness What is this but to dare God to his very face Solomon saith * Pro. 20.8 A King sitting upon his throne scattereth away evil with his eyes They are bold men that dare break the Laws when a Magistrate in upon the Throne and actually exercising judgment against Offenders so it argueth much impudence that when we come to deal with God as sitting upon the Throne and observing and looking upon us that we can yet lend our hearts to our lusts and suffer every vain thought to divert us There is more of modesty though little of sincerity in them that say to their lusts as Abraham to his Servants * Gen. 12.5 Tarry here while I go yonder and Worship or as they say the Serpent layeth aside her poyson when she goeth to drink When a man goeth to God he should leave his lusts behind him not for a while and with an intent to entertain them again but for ever However this argueth some reverence of God and sense of the weight of
inward enlargements that he comes off from his knees with a vicimus vicimus When he shall go to Worms to own the truth of Christ though all the tiles upon the houses were devils Of these Prayers and Practices and such like we may say as Protogenes of a curious Line none but Apelles could draw this none but the Spirit of God could enlarge and enable to do this 3. When we feel and find our hearts after duty silled and fraighted with spiritual joyes and heavenly comforts when our soul is like a Merchants ship returned from the Indies loaden as deep as it can swim with all variety of Spices and precious Commodities When we have such inward ravishings that our heart is a little Heaven fill'd up to the brim with joy as our Saviour prayed for us Joh. 15.11 Enjoying that joy unspeakable and full of glory 1 Pet. 1.8 Heaven antidated or Heaven before-hand when we have that joy which is the earnest of Gods love 1 Cor. 2.9 10. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared in this life for them that love him but God hath revealed them to us by his Spirit This joy is not only the fulfilling of Christs Prayer but also the fruit of the Spirit Gal. 5.22 When the King had brought his Spouse into his Bride-chamber after her prayer he ravishes her heart with joy Cant. 1.4 When David had been at Prayer Lord lift thou up the light of thy Countenance upon me Then comes that rapture Thou hast put gladness in my heart more than in the time that their Corn and Wine and Oyl encreased Psal 4.6 7. When we have greater joy after duty than Worldlings have after Harvest which is their greatest joy gaudium messis is messis gaudiu The joy of their harvest is all the harvest of their joy which this Worlds Earth-worms are likely to enjoy Luk. 16.25 Son remember that thou in thy life-time receivedst thy good things saies Abraham to Dives 4. When our activity in duty is constant like the motion of the fire in its Orb which Philosophers tell us is perpetual My soul breaketh for the longing that it hath unto thy judgments at all times Psal 119.20 The Spirit dwels in us as his Temple 1 Cor. 6.19 The body is the Temple the Soul the Late the Affections the Strings the Holy Ghost the Musician who in all our duties makes melody in our hearts Eph. 5.19 Where the Ship is alway sayling the Wind is alway blowing and we are sure that sayling comes from the Wind if the Wind lies still the Ship lies still is becalmed 1 Cor. 3.17 Where the Spirit of the Lord is there is liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom and liberty are opposed to three things 1. Necessity 2. Co-action 3. Restraint Now the Spirit of God sets our heels ut aiunt our hearts at liberty not only from necessity co-action but also restraint Setting at liberty is freeing us from imprisonment and giving freedom to go whither we will The Spirit admits us to that liberty which is 1. The purchase of Christ Gal. 5.1 2. The Priviledge of our filiation Rom. 8.21 Per nomen libertatis non tantum intelligo a peccati carnis servitute manumissionem Sed etiam fiduciam quam concipimus ex adoptionis nostrae testimonio convenit cum Rom. 8.15 Calv. in 2 Cor. 3.7 The glorious liberty of the Sons of God The Spirit makes us act as it self Nescit tarda molimina spiritus sancti gratia Ambr. 2 Cor. 3.6 The Spirit quickneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes lively Rom. 8.2 As the Spirit of life frees us from the law of sin and death so from the Law of sloth and deadness Object But some poor soul cries out Woe is me I am undone I find none of this Spirit in me I am none of those fixed Stars about the Aequinoctial that move many Millions in an hour but a slow-paced Planet that finishes not his course in many years whose motion is so dull that not discernable Sure I am cast out of the firmament of Gods favour and shall be a wandring Star to whom is reserved the blackness of darkness for ever Jude v. 13. Answ It is the misery of Ministers that they cannot speak of the experimental sublimities of some but others are presently desponding and despairing I would not for a world quench the smoaking flax or break the bruised reed Mat. 12.20 Yea I would with all my soul put the lambs in my bosome which cannot go or but slowly and gently lead them that are with young Isa 40.11 I speak this to them that are upon the staves of Jacobs Ladder in their ascending to heaven to be a loadstone to draw them up not a milstone to drag them down But to answer more appositely 1. I intend it in opposition to them who live in a course of sin yet now and then in a duty do feel a flâ—sh of joy and thereupon presume of their good estate and not to those who with Zachary and Elizabeth walk in all the Commandments and Ordinances of God blameless Luk. 1.7 and yet do not obtain this constant favour 2. I lay it down a positâ—ve sign and inclusivè that those and all those that have constant activities though differing for the altitudes and degrees may be certain of the Spirit as those that have Trade winds from Port to Port may be sure they sail by the wind or as those thâ—t have the Organ medium and object rightly disposed may be sure they see Bellarmine tells a story of an old man that alwaies arose from duty with these words Claudimini oculi mei claudiminiâ— nihil enim pulchrius jamâ— videbitis Be you shut O my eyes be shut for I shall never behold any fairer Object than Gods face which I have now beheld But not a negative sign exclusivè as if those that repent of sin meditate on the Promises poure out Prayers walk with God wait on Ordinâ—nces who have it not were cast-awaies I am confident many that lye wind-bound in the harbour shall in due time get to the Haven 3. There are four things belong to a Christian 1. A habit 2. An Act. 3. Degrees of that Act. 4. Sense of all these He may have the three first and yet want the sense of them A ship may sail and yet the Mariner not sensible of it 4. There is no Rule but hath some Exception no Experience in one Believers heart but a contrary Experience may be found in anothers Various are the workings of Gods Spirit in the heart he blows when where how he pleases Joh. 3.8 He is called seven spirits Rev. 1.4 because of his various influences He doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow in a duty if the ship be ready but to shew he is agens liberrimum he will sometime suspend his Act and leave the common Road. To conclude this take this counsel Stay
pains a sloathfull soul loseth all the advantages he gets by following the Ordinances for want of care and industry to retain and improve what he hath gotten 6. Comply with the Spirit of God These influences both as to the rise and continuance of them are from him When you comply not with him you grieve the Spirit and provoke him to withdraw and when he withdraws these influences will be discontinued If you detain the truth in unrighteousness if you confine it to your mindes so as the power thereof descends not upon your hearts and affections comes not forth in your lives and actions you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprison the truth and that is a great affront to the Spirit of Truth If when the Spirit of God calls you to take up the Cross to leave all to follow Christ contentedly and cheerfully in a low reproached afflicted condition or if when he calls you up to a higher degree of self-denial mortification and holiness you hang back or turn aside and refuse to follow his conduct this grieves the Spirit of holiness If you decline his institutions for other devices shrink back from the work you are engaged to when it grows hazardous strain your consciences to secure your outward enjoyments will not be influenced by him further than is consistent with your ease credit safety and worldly interest you dishonour the Spirit of wisdome This provokes the blessed Spirit to withdraw and when the fire is gone the heat will not long continue If you refuse to continue under the influences of the Spirit in some things its righteous with him not to continue them upon you in others If you fear the displeasure of man more than the grieving of him if you lean more to the hopes of this life than his supports and consult with flesh and blood instead of being directed by the wisdome which is from above it will be no wonder if he give you over to your own conduct and intermitting his own leave you under the influences of your carnall fears and worldly hopes 7. Be frequent in the use of Ordinances good impressions do most usually wear off in the intervals of holy duties and the longer these are the more danger there is therefore make these interims as short as may be by quick returns to the Ordinances It is observed that places under the line are not so hot as some climates at a further distance from it this reason is given for it those under the equinoctial though they have the Sun more vertical and the beams falling perpendicularly cause a more intense heat yet the nights being of equal length with the dayes the coolness of those long nights doth more allay the heat than where the nights are shorter Long intermissions of holy duties are like long nights you may finde them by experience to be great coolers if you live under more powerfull Ordinances than some others yet if they be more frequent and diligent in the use of what they have they are like to have more spiritual warmth than you and that with less allay and intermission Besides when the advantage you have got by one Ordinance is declining and wearing off the use of the same or of some other may revive and recover it if you take it speedily before it be too far gone Further a slieght impression such as is not like to last long may be re inforced for a longer continuance if you lay your selves quickly under the instrument that first made it When Elijah had once tasted of the provision the Lord made for him in the Wilderness he laid him down saith the Text as having enough but the Angel calls him to it again for saith he The journey is too great for thee 1 King 19.6 7. Hereupon he arose once more and did eat and drink and went in the strength of that meat forty dayes and forty nights vers 8. Once tasting will not serve your turn a little will not be enough so long a journey as yours is will spend much nothing but a frequent an often repeated use of the Ordinances will furnish you with such strength as will last you many dayes 8. Finally Look up to God for the continuance of this influence pray and pray in faith Seek him and depend on him for it He will be found of those that seek him Matth. 7.7 You have his promise for it and dependance on him obliegeth him too the expectation of the poor shall not perish Psal 9.18 it is not for his honour to fail those whom he hath incouraged to rely on him an ingenuous man will not do it much lesse the faithfull God This course David tâ—kes in the Text he prayes and encourageth his faith while he is praying by that interest which the faithfull have in the Lord by virtue of the Covenant O Lord God of Abraham Isaac and Israel our Fathers keep this for ever yea the Lord himself leads us to this Deut. 5.24 27 29. the people were much affected in that they had heard the Lords voice vers 24. this brought them up to a noble resolution vers 27. Speak thou unto us all that the Lord our God shall speak unto them and we will hear it and do it Hereupon the Lord thus expresseth himself vers 29. O that there were such a heart in them that they would fear me and keep my Commandements alwayes c. What greater incouragement can we have to desire this of God than that he expresseth himself desirous we should have it Faith is the main strength of prayer and the great supports of faith are these two that he is able and that he is willing These are to faith like the two pillars of the Temple 1 Kings 7.21 and the names of them there expressed are very apposite He set up the right pillar and called the name thereof Jachin i. e. he will establish he is willing and he set up the last pillar and called the name thereof Boaz i. e. in him is strength he is able Now faith hath both these pillars to support it in this businesse that the Lord is able to continue his influences you will not question I hope He is able to do exceeding abundantly above all we ask or think according to the power which worketh in us Ephes 3.20 and that he is willing he puts it out of question when he useth such an expression as amongst men signifies a passionate desire O that there were such a heart in them c. now saith the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that which one is both able and willing to do shall be done Both reason and faith see ground enough to conclude this Pray then and pray believing for as the Lord is able to do it so it is according to his will and whatsoever you ask according to his will believing it shall be done Matth. 21.22 Thus much for what you are to practice there are some things to be avoided if you