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
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
upon a sick bed and it is God that must do it even in health and to speak truly and strictly although the means of repentance be more probable and the truth of repentance more discernable in health then in sickness yet the practise of repentance is as hard a work in health as in sickness seeing in both cases it is the great work of the omnipotent God who hath ever challenged it as his royal prerogative to give repentance whatever those hostes gratiae Christi as Austin cals them say to the contrary so that in short with men repentance is always impossible can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Jer. 13.23 but with God it is always possible And yet to prevent the abuse of this by a presumptuous putting off repentance to the time of sickness and death upon this pretence I must add that such as put off repentance on such a pretext do seldom meet with it God doth seldom give repentance to such persons and it is a general observation of all serious Divines that late repentance is seldom true though true repentance is never late it being the just judgement of God that they that intend to mock God by putting off repentance should deceive themselves and die without repentance 2. That it is a work of great difficulty might easily be demonstrated but that will appear in the further prosecution of it all along only there are two Arguments which the Text suggests 1. That it is a work which God hath put into the hands of his chief Officers his Ministers who ought to be the most accomplished persons of all others c. this is one of those works for which God hath vouchsafed such singular gifts unto his Messengers 2. That it is not every Minister neither who is fit for this work and therefore here it is required that he be one of a thousand But this I shall pass over and come to that which is allotted to me the resolution of this great and important case of Conscience How Ministers or Christian friends may and ought to apply themselves to sick persons for their good and the discharge of their own consciences I take it to be one of the hardest parts of the Ministerial works to make seasonable applications to such persons I shall therefore endeavour to answer it though not so fully as the point deserves yet so far as the brevity of this Exercise will permit in these eight Propositions or Directions 1. Endeavour must be used to understand the state of the sick person As Physicians do by sick persons they enquire into the manner of their life diet c. it is a great step to the cure to know the Patients temper because as bodily so spiritual Physick must be suted to the temper and disposition and condition of the Patient And as Physicians take pains in this by conference with friends and by examining the Patient so should Ministers by discourse with religious acquaintance and by searching conference with the sick person endeavour to find out the truth for why should not men be as accurate in healing mens souls as their bodies since the very Heathen could say That all our care should be translated from the things of the body to the soul so Epictetus in his 6 Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and as for the body men prize those Physicians most that best know their temper c. so should sick persons prefer caeterîs paribus that faithful Minister that hath most knowledge of them c. 2. The great business is to bring the sick man to a true sight of his state and condition indeed this is an happy thing whatever his condition be if his conditio be sound and good then it is an happiness to know it that he may have the comfort of it if it be bad yet it is an happiness to know it that a man may be capable of counsel and put into the way to amend it it is true evil men like persons much in debt care not to look into their books and understand their debts but they must be brought to it And the worse thy condition is the more art thou concerned to discover it for to be ignorant of thy condition if it be good only hinders thee from comfort but if it be bad it hinders thee from salvation you and they must both consider that as the heart is always deceitful so then especially for three reasons amongst others 1. Then men are impotent and unable to examine themselves their natural parts are weakned the eyes of their mind clouded their mind is diverted by bodily paines that it cannot attend and so may sooner be cheated 2. Then men are sloathful and listless as to all spiritual exercises if even good men are sloathful in their most healthful times how much more evil men in times of sickness the listlesness of the body generally makes an answerable impression upon the faculties of the soul that being a received truth amongst Physicians and Philosophers ratified by daily experience that mores animi sequuntur temperames 〈◊〉 tum corporis 3. In times of sickness men are greedy of comfort and so will catch even at a shadow c. upon all these grounds there needs the more caution to set before his eyes the folly and misery of self-deceit especially in everlasting matters 3. Ministers and others must take great heed lest while they avoid one extream they run upon another which is a common errour in practise some for the prevention of despair have made such unseasonable applications of comfort as have begotten presumptuous hopes Others again to prevent presumption have so indiscreetly aggravated things as to render them hopeless and so careless c. there must therefore be a prudent contemperation of things together as the wise Physician mixeth several ingredients he puts in indeed things of a sharpe and corroding nature which may eat out or remove the noxious humours but addeth to them things of a more gentle temperature which by their leuity may correct the acrimony of the former God himself sets us a copy by the mouth of Samuel 1 Sam. 12.20 You have done all this wickedness there is the corrosions he faithfully discovers that and doth not dawbe with them yet lest the disease should rather be exasperated then removed he addes this healing counsel yet turn not a side from following the Lord this Cordial v 22. The Loâ—d will not forsake his people and Ezra follows it Ezra 10.2 We have trespassed against God and have taken strange wives yet now there is hope in Israel concerning this now therefore let us make a covenant with God 4. The same methods are not to be used to all sick persons you might as well give the same pill to all diseased persons whereas that which would cure one will kill another you may as well make one suit for all bodies
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
their souls from death James 5.20 and hide a multitude of sins Now the principal Objects of this excellent duty are such with whom wee converse such to whom wee are obliged and connexed by the bonds and links of nature office or vicinity of habitation Hence was it that our blessed Lord while hee walked in the valley of his Incarnation exercised his Ministry most part among his kindred relations and neighbours at Nazareth Capernaum Bethsaida neer the Sea of Tiberias at Cana and other Regions of Galilee in which parts hee had receive his Education Andrew when hee understood the call of Christ the gret Saviour of the world John 1.41 hee presently seeks out his Brother Simon to bring him to the Messiah Philip after the like manifestation looks out for Nathaniel and in a great extasie of spirit John 1.45 cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have found him of whom Moses and the Prophets did write There are many instances of this nature both in the Old and New Testament Abraham and Joshua were famous in their Generation for this work they counted it their principal business they made it their great care to instruct their families in the fear and service of the great God Psal 101.2 David also ingages to walk in his house with a perfect heart that by his exemplary pattern hee might gain over his family to the Lord. Luke 5.29 Matthew the Publican wee read did invite all the Tribute-gatherers that were of his own Fraternity and Profession to a great Feast that they might sit down with Christ and feed upon his heavenly Doctrine John 4.53 The great man in the City of Capernaum brings in his whole family to the beleef of the Truth Act. 10.24 Cornelius the Roman Centurion who was quartered at Caesarea calls his Relations together to hear the Doctrine of Faith and Repentance The woman in the Gospel having found the lost groat after great pains and diligence calls in her friends and neighbours to rejoyce with her Luke 15.9 Crispus and the Jaylor and Lydia and Stephanas are eminent Examples of this duty by whose conscientious care and procurement it may bee supposed that their whole housholds came under the roof of Christ because presently after that wee have heard of their own personal Baptism wee finde their families also washed in that sacred Layer I shall not insist upon Arguments to prove the incumbent necessity of this duty or Motives to allure you to the practice of it I might deduce it as an inference consequent from the Law of Nature to use our greatest indeavours that our Relations might obtain an union to the best and highest good I might draw it from the. Divine Injunction I might excite your diligence from the consideration of the dreadful danger following its neglect Psal 78.5 from the comfort that will flow into thy bosome upon the exercise of it since it is a notable evidence of the sincerity of Grace in thine own heart None but such as have seen and tasted can cry out to others with an holy affectionate vehemency O come taste and see that the Lord is good P1sal 34.8 The Wine of the Kingdome having once warmed the hearts of Saints sends up vivacious spirits and fills their mouths with a holy loquacity I might further provoke thee to this excellent work by the rich benefit in gaining such to love thee whose affections will exceed all natural love whatever and by the great reward that shall ensue in the life to come For they that turn many to righteousness Dan. 12.3 shall shine as the stars for ever and ever O Brethren if families were holy then Cities then Nations would quickly prove Mountains of Holiness and Seats for the Throne of God Wee are apt to cry out of bad times Alas those unclean Nests of ungodly Families have been the causes of all the wickedness in all Ages and Generations to this day Therefore whoever thou art on whom the Grace of God hath shined study that holy art of Divine Reflection and Re-percussion of that light on others hearts which bring 's mee to an useful and practical question Quest You I say What course shall wee take what means shall wee use what method will you prescribe that wee may bee able to manage this important and weighty duty that wee may bee helpful towards the conversion and salvation of our neer Relations that are in the state of nature I confess this Question is of grand importance and being properly solved may prove of great influence in all places where wee are cast by Divine Providence There is scarce a family scarce a person living who may not bee comprehended within the verge and limits of this discourse Ans In answer therefore to it I shall spend the principal part of my time and that I may handle it the more distinctly I shall rank such as may desire satisfaction and direction in this weighty and excellent case under three forms or orders Such as are either Superiours Equals or Inferiors But before I enter into the main body of the Answer I shall crave leave to premise three things 1. That this Question is not to bee understood of persons in publick capacity and concernment as Magistrates or Ministers but of Family-Relations Kindred Co-habitants Neighbours Friends and Acquaintance of such as have frequent converse together in Civil Societies and often commerce in dealings but principally of Oeconomical Relatives or such as are nigh to each other by blood or affinity 2. That Saving-Conversion is in the power of God alone to effect as being the primary and principal efficient cause of all those gracious works that accompany salvation There is none able to kindle Grace in the heart but hee who hath his fire in Zion and his furnace in Jerusalem Yet not withstanding all of us in our several stations as subordinate instruments may and must use all wholesome means that are of Divine Appointment conducing to such a blessed end 3. That there are different states conditions capacities and qualifications among such Relations whose conversion wee should endeavour Some being perhaps enormously and outragiously wicked others morally civil and yet further others possibly may bee conformable to the institutions of the external worship of God Of these I may speak Sparsim opere interâ—exto as the particulars will hear together with such other appendant cases that may hold some consanguinity with the General Question To begin then with the first branch Quest 1. What means Superiors principally in Family-Relations should use to draw on their Inferiors to rellish and savour the things of God True it is what Jerom saies fiunt Hieronym ad Laetam Tom. 1. p. 55. edit Lugd. 1530. non nascuntur Christian No man is born a Christian but an heir of wrath and divine justice For the obtaining of the New Birth thin in such as are committed to our charge I shall draw up directions under
friend no otherwise than hee loves his beast would not bee a true Moral act of love And again as plain a truth it is that where the act of love doth not bear some gradual proportion to the various excellencies of the object that it is conversant about neither can that Act have any Moral truth or goodness in it For Instance to love God or Christ with no higher love than wee love inferior persons whether Friends Relations or Superiors in the world This were not Sincerely to love either of them See 1 John 2.15 and Matth. 10.37 and Luke 14.26 I add in the last place which is no less evident than either of the former that where there are relations or offices Necessarily Invested in and Inseparable from the person beloved then if our love doth not respect the object as under those relations and offices it will bee far from being love in Sincerity Some Instances will clear this also beyond Contradiction Suppose a Woman that hath a Husband and shee loves him no otherwise than one friend loves another And the Case is the same between a Scholler and his Master a Servant and his Lord a Subject and his Prince If the affections bee without reverence obedience and loyalty will either of these bee reputed true love Why no more are such to bee accounted the sincere lovers of Christ who do not bear an affection to him in all his offices and relations And this I take to bee so demonstrative a truth and of such Necessary consideration in our present inquiry that nothing could bee spoken in Judgement thereto until wee had first made our way unto it and laid it down I am sure it will bee found fundamental to the right understanding the Nature of sincere love to Christ and the greatest part of the Characters which are laid down in the scripture of this grace It might now bee here expected and it 's almost necessary to give some account of Christs personal excellencies and also of his offices what they were and briefly to intimate what new qualifications each of them would put upon a Christians Intensive willing of Christ which is but the Substratum or matter of this grace But I am not now to discourse the nature of this grace at large and so much thereof as is necessary will come in when wee lay down some of the Characters of it and I have but two things more and then wee come to them 6. Proposition The love of the soul to Chrâ—st in sincerity is not any one Indivisible act or habit but a Holy frame of spirit made up of many gracious Inclinations carrying the whole soul along with it unto Christ for Vnion and Communion with him I told you in the beginning that it is used here by the Apostle as the periphrasis of a Christian a Brother a real Saint And therefore it is not a suddain and transient flash of the soul or any one act but Comprehensive of much of that wherein the nature of Christianity doth essentially lye This follows necessarily from the last proposition And Indeed to make faith or love to Christ such single Physical acts as many do as it renders the Doctrine of Christianity perplexed so doth it exceedingly tend to the amusing of the Consciences of weak Christians and I am afraid Ingender also to licentiousness It being too usual with such persons who presumptuously conceive themselves to bee Christians because they discern as they think those supposed particular acts to take up with them and to grow remiss and careless in other duties as essential to Christianity and necessary to Salvation as those graces themselves To conclude this Proposition you may note that as love to God is the soul of natural Piety and is Incorporated into every branch of it so is love to Christ the very Spirit that diffuseth it self through and animates all those duties which are required by the New Covenant and respect Jesus Christ as Mediator 7. Proposition When wee inquire after this Love by it's Genuine characteâ—s you are not to understand thereby only such special properties as argue the essence of this grace a posteriori But you are to know that we understand it in such a latitude as leaving Room for all those Arguments by which the conscience of a Christian may bee resolved whether this grace was ever truly wrought in his soul or not And these things premised the Characters which evidently discover whether wee love Christ in sincerity are these that follow 1. Character Wee may know it by our former Convictions and the rule is this Whe e love to Christ is sincere Esa 55.1 61.1 2 3. Matth. 11.28 there hath been a Conviction of the souls undone condition without him and of the sufficiency and willingness of Christ to recover the soul out of that condition And whereever this Conviction hath been fully wrought and the wound made thereby Regularly healed there dwells Sincere love to him I put this first as containing the originall birth of Evangelical love I dare affirm No conviction no love No contrition of heart for sin no affection in the soul for Christ 1 Pet. 2.8 Every degree of true Spiritual love saith a Divine that had well studied this point proceeds from a proportionable Act of saving Faith And to the same purpose saith Dr. Preston and hee presseth it earnestly two things must concur to beget love 1. The sight of Christs willingness and readiness to relâ—ive 2. His ability and sufficiency to help These two willingness and ability Cant. 3.11 are the Crown upon the Head of Christ when undone souls do first take delight in him they are the sweet oyntments of our Lord Cant. 1.3 which by their Savour do attract Virgin souls to betroth themselves unto him What ever men may vainly talk 't is brokenness of heart Act. 2.36 37. 9.5 6. Matth. 9.12 and a sense of approaching Ruine that gives the soul the first occasion of acquainting it self in good earnest with Christ and when faith hath thereupon found the suitableness of Christ to it self in its present State of misery then the fire of love begins to burn So that it is not a blinde casual passion but a matter of right Reason mature judgement and choyce It is not a frame of spirit that persons were delivered into they know not how but such whereof they that have it can give undenyable reasons so that if the question were put to any love sick soul as to the Spouse in the Canticles chapt 5.9 10. What is thy beloved more than another beloved shee could give an Account if not so Glossy and Rhetorical Cant 1.3.12 Chap. 2.3 yet as Logical and Rational as that which is there given Shee hath seen that in Christ so much Excellency in his person and so much readiness and sufficiency as resulting from his several offices which hath even ravished her and made him comely to her for delights yea the very
sincere beleeve and love Would God command a man to examine himself whether hee bee in the faith if there were not rules sutable and sufficient to direct us to know the nature of faith and wherein it doth consist 2. God hath given to a man a power to understand consider deliberate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antonin l 11. ss 12. Edit cant 1652. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem L. 11. ss 1. and reflect upon himself and judge of himself and of his waies herein a man is above a bruite a beast likes his pasture but cannot know his propriety Certainly a man that is not a stranger to himself but a diligent observer of the actings of his soul might know what they are yea and discern the moral modifications of those acts For Conscience is privy to the principle and spring of all our actings to the manner and the end If I love a man by reflecting upon my self I know I love him and shall this noble power of the soul bee only useless in the greatest concernments of my soul Can I know what I approve esteem most and delight in most and breath and pant after most in other things and not in this it is true conscience is naturally blinde in spiritual things but yet directed by the word and inlightned by the spirit might pass a judgement upon a man For as the Moon borroweth light from the Sun and so communicateth light unto the world which else it could not do so conscience receiving light from the word and spirit discovereth what else it could not do So it is called the candle of the Lord Prov. 20.27 The spirit of a man is the candle of the Lord searching all the inward parts of the belly Not only taking notice of the outward acts in the life but the inward motions of the heart not only of some but it hath a power to take cognizance of them all Conscience is like the urine which discovereth whether a person bee sound in health or shews what his distemper is By the Eccho caused by the reflexion of the sound a man heareth his word after hee hath spoken it so by the reflecting power of conscience a man views his actions after they are done and hears his words after they bee spoken A man fees his spots or beauty in the glass by the reflexion of the species that do represent them to his view As Josephs brethrens consciences told them that they were true men and not l Gen. 42.31 spies so conscience may truly tell a man that hee is sincere and not an hypocrite Thus conscience is said to bee a witness Rom. 9.1 I say the truth in Christ I lye not my conscience also beâ—ring mee witness in the Holy Ghost to accuse and to excuse Rom 2.15 So it is a judge condemning or acquitting according as a mans state is found to bee So much Heathens have spoken of conscience * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocl Comment in Pytha. Carm. Unfeigned willingness to part with and mortify every sin a sure sign of saving grace Now that the Scripture containeth Characters of sincerity and that a man comparing himself by those Characters might certainly know that hee is sincere will bee evidenced by these Scriptures Psal 19.13 Keep back thy servant from presumptuous sins let them not have dominion over mee then mark then shall I bee upright When there is no one known sin but a man is really willing should be mortified and parted with his most beloved sin that is neerest to him which by way of propriety hee may call his own in an especial manner which is the last sin a man parteth with and if there bee any sin which a man is unwilling to part with and will keep a man off from Christ it is his bosome sin his darling and the truth is that if any man keep love any one sin which hee will not let go to close fully with Christ let his profession bee never so great hee is an hypocrite Some men part with Christ for one lust for one sin Luke 18.22 When Jesus heard these things how far he had gone how much he had done hee said unto him yet lackest thou one thing Love to his riches and prizing them more than Christ was his ruine one stab at the heart with a Pen-knife will as certainly kill a man as a thousand wounds with a sword one disease that is mortal will as certainly bring a man to his grave as twenty and one leak in a ship will sink it as more Herod did many things but yet hee would not let go his Herodias Mark 6.17 18 19 20. It is a sure rule that which a man loves most hee will indeavour to keep longest Skin for skin all that a man hath will hee give for his life A man prizeth his right hand much but his head more and therefore to save his head hee will hold up his hand and venture the loss of the one to save the other There may bee many sins a man might love but one especially and hee may bee willing the other should bee pared off to preserve that but when hee is willing to leave all to indulge himself in none no not his darling sin it is a sign of sincerity Consult these Scriptures Psalm 17.1 3 4. Psalm 119.1 2 3 6. Job 1 8. 2.3 31. cap. throughout Now a man may by diligent enquirie finde out his beâ—oved sin A man may know whether hee bee thus willing to part with sin and hee may know and his conscience may bear him witness of his willingness to part with this to have it subdued and that by the grace of God hee doth keep himself from it that it bears not rule nor dominion in his soul Psalm 18.23 I was also upright before him How doth David manifest this by the observation of his heart and waies in this particular for it followeth and I kept my self from mine iniquity There is as much power of God required and strength of grace to make a man part with his beloved sin as all the rest Thus Hezekiah knew his sincerity Isa 38.3 Hee had the testimony of his conscience and was sure of it else how could hee have made his appeal to God Remember now oh Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Likewise a man might certainly know True faith might bee discovered in us that hee hath justifying faith is proved from 2 Cor. 13.5 Examiâ—e your selves whether yee bee in the faith prove your ownselves know yee not your own selves how that Christ is in you except yee bee reprobates Doâ—h God so strictly charge us to know that which cannot bee known that faith here spoken of thâ—t wee must enquire after is a justifying faith appears from the Text. 1. By this Christ dwelleth in us and so not by any other faith 2.
of him Mat. 11.28 Great then is the mistake of those that think Zeal and Moderation which were thus eminently concentred in Christ should be inconsistent No lovelier match than of this blessed couple in our souls nor of more universal use to us throughout the course of our lives if rightly ordered the one for God the other for the World that giving life and intenseness in our duties towards him this restraining us in our personal concernments that edging and quickening us in desires motions and endeavours for heaven and this stopping us and retarding the wheels when we drive too furiously after our own interests that according to knowledge supplying us with resolution for and fervor in the great Duties of Religion this according to charity duly qualifying them in the less that our love to God and one another may walk hand in hand heaven-ward and neither leave the other behind Positively It must then be in matters of opinion and Christian Liberty and Indifferency as they all referre to practice And here let none expect I should determine what things are only matters of Opinion Liberty and Indifferency which so much trouble the World what not For every one herein must according to the Scriptures be in some respect judge for himself and his own practice 1 Cor. 10.29 Rom. 14.4.12 Upon which I shall proceed and shew our moderation in Principles Passions Speeches and Practices 1. We must moderate our Principles or Judgments concerning these by forming them according to the nature of truths and duties This is necessary not only in regard of our selves for as the Judgment such is the practice but others also for the moderating our prejudices towards them We must therefore carefully distinguish between matters of faith and necessary duty and matters of opinion and conditional practice For though every ray of truth be excellent in it self and absolutely there be no minimum in religione Val. Max. as the Heathen said yet comparatively there is great difference in truths some differing from others as one star from another in glory Nor have all the like clearness of revelation nor shine forth with that lustre as others nor all a like consequence Some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great in themselves clear to us and weighty in their consequence Mat. 23.23 These we must hold fast practice carefully contend for earnestly 1 Tim. 1.19 2 Tim. 1.13 Jude 3. Others are such as salva religione we may and do differ in both in judgment and practice without the endangering our happiness For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14.17 i. e. in the opinion or practice of those the false Apostles would have obtruded as necessary In these things our Principles should give us leave to meet one another in our Practice keeping the Unity of the Spirit in the former and the bond of Peace by the latter as the Apostle enjoyns Ephes 4.3 2. We must moderate our passions in these our heat and fervor for them our anger against those that differ from us in them In these things wherein the way to heaven is broad enough there may be difference without division and let any take heed how they sâ—raighten it taking upon them to be wiser than Christ who well knowing humane frailty so chalked it out to us telling us He that doth the will of his Father not that is for or against these things is his brother sister and mother and consequently should be brethren and sisters amongst themselves It is strange to consider how upon principles and prejudice once suckt in Passion blinds men in thâ—ir own opinions and practices and what woful divisions hath in all Ages arisen thence That the Eastern and Western Churches wherein were so many Grave Holy Learned and Wise men should so fall out as to make a separation every one would be ready to think and say surely it was some great matter that occasioned it would you know Nothing but about the time of the observation of Easter Though Irenaeus and others were mighty Advocates for Peace yet nothing would serve Victor Bishop of Rome but exact Uniformity in these indifferencies and thence arose about two hundred years after Christ that great breach of Unity betwixt those two great and famous Churches How doth all the zeal and fervor we should bestow upon the great things of Religion run out at this time amongst us about these things May not I say quorsum haec perditio Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Why do we stand thus busily hewing good Timber into Chips and leaving out the Figures spend our time in the bare Cyphers How many on both sides at this day make it their Religion to be for or against those things that they account indifferent in themselves So true is the Moralists observation that the devil alwaies labours That mankind may either wholly neglect a Deity or be wholly taken up in the Externals of Worship Quite contrary to Scripture that teacheth us to mind every thing as of consequence in its place to do the great and weighty things and not to leave the other undone My beloved the wrath of man workeeh not the righteousness of God When Elijah that good Prophet was discontented 1 Kin. 19. and passionately requests he may die Ver. 4. and professeth his zeal for the great things of Religion Ver. 10. God passeth by him but in the great and strong wind or in the Earthquake or in the fire the Lord was not but in the still small voice Ver. 11 12. shewing him and us thereby that he is not in our Passions and if not for the great how much less for these things of Religion wherein the Apostle's rule for peace and edification Rom. 14.19 should be observed God never suspended his Churches peace upon these for if I should not love others till I knew they were of all my opinions and my practice in these I might perhaps never love any 3. We must moderate our speeches in our discourses of debates and contests for or against these Some speeches we are too apt to we must wholly forbear others we must moderate 1. We must beware of judging and censuring others for these We may in apparent transgressions of Gods Law censure upon occasion the offenders though not rashly or for hypocrites reprobates or the like but for these we must not at all Rom. 14.4 c. For in these through anothers knowledge that may not be a sin in him which would to thee and thou judgest sinful therefore in others for want of charity How much malice and how little candor do we use in this How do we almost make it the characteristical note of Christianity to be of such or such a way which none account essential to Religion We are apt as those in Africa in Tertullians time to account it enough that we
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
disturbeth the Court more than they that make the noise So disputing with our distractions increaseth them they are better avoided by a severe contempt 6. Bring with you to every holy Service strong spiritual affections our thoughts would not be at such a distance from our work if our affections were more ready and more earnestly set it is the unwilling Servant that is loath to stay long at his work but is soon gone could we bring our selves more delightfully to converse with God our hearts would hold our minds close and we would not straggle so often as we do therefore see you do this or you do nothing I was glad saith David when they said unto me come let us go into the House of the Lord Psal 122.1 Were we of this frame of spirit many directions would not need Now what should hinder us from being thus affected Are not the Ordinances of God the special means of our communion with him And the throne of grace the very porch of heaven Can we be better than in Gods Company pleading with him for our souls good and waiting for his blessing Therefore let us be glad and rejoyce in his presence and you will not easily find such out-strayings of mind and thought 7. Remember the weight and consequence of the duties of Religion that is a cure for slightness you are dealing with God in a Case of life and death and will you not be serious With what diligence and earnestness doth an Advocate plead with a man in a Case wherein he himself is not concerned either for the life of another or the inheritance or goods of another * Si cum sublimi homine non dicam pro vita salute nostra sed etiam pro alicujus lucri commodo supplicamus totam in cum mentus corporis aciem defigentes de nutu ejus trepida expectatione pendemus non mediocriter sormidantes ne quid sorte ineptum incongruum verbum misericordiam audientis avertat quanto magis cum illi occultorum omnium cognitori pro imminenti perpetuae mortis periculo supplicamus c. Cassian Col. 23. c 7 and wilt not thou plead earnestly with God when thy soul is in danger when it is a Case of Eternal life and death as all matters that pass between God and us are Certainly if we did consider the weight of the business the heart would be freed from this garish wantonness if Christ had taken thee aside into the Garden as he took Peter James and John and thou hadst seen him praying and trembling under his Agonies thou wouldst have seen that it is no light matter to go to God in a case of the salvation of souls though thou hast never so much assurance of the issue for so Christ had the frequent return of Christian duties maketh us to forget the consequence of them In hearing the Word be serious it is your life Deut. 32.46 Hearken unto the words of the Law for this is not a vain thing because it is your life thy everlasting estate is upon tryal and the things that are spoken concern your souls every act of communion with God every participation of his grace hath an influence upon Eternity say therefore as Nehemiah in another case Nehem. 6.3 I am doing a great work I cannot come down Can you have a heart to mind other things when you are about so great a work as the saving of your souls 8. Let every experimental wandring make you more humble and careful If men did lay their wandrings to heart and retract them even every glance with a sigh the mind would not so boldly so constantly digress and step aside all actions displeasing are not done so readily therefore it is good to bewail these distractions do not count them as light things * Haec omnia nonnullis qui sunt crassioribus vitiis involuti levia atque a peccato paene aliena videntur scientibus tamen perfectionis bonum etiam minimarum rerum multitudo gravissimâ— est Cassian Col. 23. cap 7. Cassianus speaking of these wandring thoughts saith The most that come to worship being involved in greater sins scarce count distraction of thoughts an evil and so the mischief is encreased upon them It is a sad thing to be given up to a vain mind and such a frothy spirit as cannot be serious therefore if we do soundly humble our selves for these offences and they did once become our burden they would not be our practice * Hooker on Acts 2 37. One saith that Huntsmen observe of young dogs that if a fresh game come in view they leave their old sent but if soundly beaten off from it they kindly take to their first pursuit the application is easie did we rate our hearts for this vanity and pray against the sins of our prayers with deep remorse this evill would not be so familiar with us 9. A constant heavenliness and holiness of heart if men were as they should be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.14 In all manner of conversation In solemn duties good and proper thoughts would be more natural and kindly to us they that live in a constant communion with God do not find it such a tedious business to converse with him if they have any excursion of thoughts it is in their daily work and the offices of the common life which they are ever seasoning with some gracious meditations and short ejaculations When they are in duty they are where they would be constant gravity and seriousness is a great help to them Men allow themselves a lawless liberty in their ordinary conversations and then in Prayer they know not how to gather up their hearts such as men are out of prayer such they will be in prayer We cannot expect that pangs of devotion should come upon us all of a sudden and that when we come reaking from the world we should presently leap into a heavenly frame 10. The next remedy is frequent solemn meditation If the understanding were oftner taken up with the things of God and our thoughts were kept in more frequent exercise they would the better come to hand There is a double advantage comes to us by meditation 1. The soul gets more abundance of heart-warming knowledge and therefore will not be so barren and dry which certainly is a cause of wandring Psal 45.1 My heart inditeth a good matter and then my tongue is as the pen of a ready Writer A man that boyleth and concocts truths in his heart hath a greater readiness of words and affections There is a good treasure within him Mat. 12.35 out of which he may spend freely * Gobbet of Prayer one expresseth it thus He thâ—t hath store of gold and silver in his pocket and but a few Brass farthings will more readily upon every draught come out with gold and silver than brass farthings So he that hath stocked his heart with holy thoughts will not find carnal musings so
〈◊〉 〈◊〉 〈◊〉 more venatorum persequentium feram Aret. Ignatius Epist ad Rom. James 5 17. Eye Paul how industriously and indefatigably he pursues even as a Beagle his chase with full cry and all celerity Phil. 3.10 ad 15. Observe Ignatius how he goes to the beasts to be devoured as if he had gone to a Bridal to be married Lastly Slight not the Martyrs in Q. Maries daies who went to the fire as if they had been going to a bonefire En amote hoc parum est amem validius Aug lib. de Med. c. 18. Seest thou this woman saith our Saviour to Simon of Mary Magdalen with what activity and affection she hath washed and wiped my feet her tears being the water her hair the towel let it provoke thee to more diligence and devotion Luk. 7.44 45. Examples are pricking and provoking goads to quicken us fires to light our candles by to heat our bodies with 8. Keep quickning company As bad company is water to quench so good company is oyl to quicken fervour Bonus comes pro vehiculo As Iron sharpens Iron soone gracious heart sets an edge upon another Prov. 27.17 Holy Companions are bellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up and make burn the graces that lye in embers 2 Tim. 1.16 The gracious affections of Saints are called beds of spices Cant. 6.2 Holy conference of holy company is the rubbing and chafing those spices to make them sent and send forth their perfumes Alexander where ever he came perfumed the Room with his presence so does every believer with his speeches David who desires quicknings picks out quickning company I am a companion of all them rich or poor that fear thee and of them that keep thy precepts Psal 119.63 Paul is pressed in spirit by the company and conference of Silas and Timotheus Acts 18.5 the two Disciples hearts burn'd within them in their journy to Emans by that sweet discourse they had with Christ Luke 4.32 9. Consider quickning considerations they that are apt to faint and tire in a journey carry about their bottles of water to quicken their spirits let these ten considerations be such bottles to you when you tire in the journey of a duty 1. Consider how odious and abominable Sloth is to man or God the Romans judged sloth and idlenesse worthy of the greatest contempt Asinus ad lyram Asinus ad tibiam Zon. Annal l. 2. Peir 87. d. l. 3. cap. 16. Enerves animos odisse virtus solet Val. Max. lib. 2. cap. 7. are Proverbs of the greatest derision and disgrace how contemptibly does Jacob speak of Issachar a strong Asse couching down between two burthens Gen. 49.14 15. yea God himself refuses the first-born of an Asse in Sacrifice Exod. 13.13 Bellarmin gives this reason because it was animal tardigradum a slow paced and sluggish creature which God hates God being a pure act loves pure activity Oh what thunder-claps and cracks of threatnings may you hear from the Mount Ebal of his Word able to make the most sluggish Caligula to creep under his bed for shelter Cursed be he that doth the work of the Lord negligently Jer. 48.10 Cursed be the deceiver that hath in his flock a male and sacrificeth unto the Lord a corrupt thing Mal. 1.14 God threatens to remove the candlestick from the Church of Ephesus because she was grown remisse in her first love Rev. 2.5 6. he terrifies the Church of Laodicea with the menace of spuing her out of his mouth for her lukewarmnesse the servant who had not returned Cent per Cent for his talent is called wicked and slothful servant and cast into the darkest dungeon Matth. 25.26.30 how would this consideration well considered on cause all slothful servants ears to tingle and their hearts to tremble II. Consider sloth exposes you to all manner of sin especially these two desperate and dangerous ones 1. Sordid Apostacy 2. Spiritual Adultery I. Sordid Apostacy Sloth in the Soul is like Green Sicknesse in the body of a Virgin which makes her not only fall from her colour strength stomach to wholsom food but also to long and lust after trash and trumpery coales soot ashes the Galathians because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mind and metal do therefore prove Apostates beginning in the Spirit ending in the flesh Gal. 3.1 3. * Tepiditas si â—allum obduxerit siet Apostasia Greg. Moral lib. 22. cap. 5. falling off from fervor will turn to falling away to folly The slothful man will not bring his hand to his mouth Prov. 19.24 it is expounded of a slothful Minister who will not bring voci suae vitam suam his works to his words though this be an undoubted truth of lazy and slothful Ministers yet the Provetb holds true of all sluggards tendency to falling away in their hand from their mouth i. e. from what they have formerly professed Consider how great and grievous a sin Apostacy is it was the first sin that ever was committed it was the sin of the Devils for which they were cast out of Heaven and cast down into Hell Heb. 10.38 if any man draw back my Soul shall have no pleasure in him a metaphor taken from a sluggish Jade who finding the load come heavy draws back again the backslider in heart much more in hand from Gods way shall be fil'd with his own waies Prov. 14.14 i. e. he hath run away from his Captain Colours Cause and he shall have Marshal Law for it it will be worth my pains and your patience to give an instance what severe Martial Law God hath executed on all Runnagadoes and Revolters 1. Ministers Judas who revolted from his Master and Ministrie turning from being a guard to his Saviour to be a guide to the Souldiers Acts 1.17 afterward hanged himself his bowels burst out of his belly and so he took his proper and peculiar place in Hell vers 18.25 John Speiser Preacher at Ainsborough in Germany Scâ—lt annal 118. who preached so profitably and powerfully that the common strumpets left the Brothel-houses then tolerated and betook themselves to a better course Anno. 1523. yet afterwards revolting to the Papists he perished miserably Joseph Antiq. l. 1. c. 12. Ut condimentum sit aliis Aug. lib. 16. de Civ Dei c. 30. 2. People Remember Lots wife Luke 17.32 who turning back to Sodom was turned into a pillar of salt to season us that we may be preserved from the stinking sin of Apostacy Lucian a great Professor in the daies of Trajan but revolting was torn in pieces and devoured of Dogs The Emperour Julian the Apostate was wounded with an arrow none knowing from whence in his War against the Persians who throwing his blood up to Heaven died scornfully crying Vicisti Galilaee vicisti II. Spiritual Adultery Bodily sloth exposes to corporal Adultery Quaritur Aegisthus Davids instance clears it sufficiently 2 Sam. 11.2 Spiritual sloth exposes to Spiritual Adultery Rom.
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
man live according to the principles of that Religion and as it is with the principle of naturall life it is not made more lively active and vigorous by arguing and disputing wherein it doth consist and what are the proper acts of it but by putting it forth in the due acts and exercises of that life even so the principle of spirituall life in the soul gets no strength by zealous and hot disputing what and which is the true Religion and which be true and proper acts of Religion but by humble practice of what we know to be Religion not but that it is both lawfull and commendable to be able to understand and defend the grounds and principles of our Religion and all the holy exercises of it but I only caution against letting that sap run out in unfruitfull suckers which should nourish the fruit-bearing branches 6. Be the more carefull to observe and close with the inward stirrings of Gods Spirit in your hearts moving you to prayer meditation c. When you are in a valley of vision you will have many calls and motions from without to hear the Word and pray and receive the Sacrament but when you are abroad in a land of darknesse God must not only be your best but your only friend by his Spirit to jog and stir you up to holy duties and therefore it doth more than ordinarily concern us at a such time not to send away Gods Spirit grieved with our backwardnesse to that which is our own concernment 7. Observe and keep a register or diary of Gods mercies and your own sins that you may be often minded what God hath been to you and what you have been to him with how many thousand kindnesses he hath obliged you and with how many thousand sins you have disobliged him When we enjoy publick Ordinances we may there be often minded both of Gods goodnesse to us and our sinfulnesse against him and so may have our hearts stirred up to have very good thoughts of God and very low thoughts of our selves but when we want publick Ordinances we should labour to supply that want by a more strict observation and recording both the one and the other that by reviewing our register we may be enabled to affect our souls sutably either to praise the Lord or abase our selves 8. Lay a charge upon your selves to sleep and awake with the thoughts of God and eternity upon your souls and indeed though this is exceeding usefull for all men yet most of all for those who are deprived of Ordinances 'T is sure that the same truths which at first work upon the soul to the begetting grace are of force afterwards to quicken grace and make it lively and vigorous in the soul and certainly the belief of what God is in himself and to us and the thoughts of eternity have a great force to perswade carelesse sinners to sober and serious consideration the necessary instrument by which grace and a spirit of true and reall Religion is begot in the soul and therefore when we want those publick Ordinances which might be often presenting these great truths to our souls it will be of great use to charge our selves more severely with the daily serious thoughts of them 9. Take heed as for your life of indulging any secret sin for that will keep down the life of Religion in the midst of all Ordinances and therefore much more in the want of them a secret disease in the body which spends upon the stock of the radicall moysture will keep a man from being lively and vigorous though he have plenty of very good nourishing food much more will it endanger one in a famine even so a secret sin lodged within and indulged will weaken and enervate the principle of Religion in the soul amidst the fullest provision of Gospel-Ordinances much more when there is a famine or scarcity of the bread of life A Tradesman that hath some secret vent where his estate runs wast may prove a beggar in the midst of daily incomes by a good Trade much more if he spends upon a dead stock and so a man who spends the strength of his soul in some close and secret sin may prove a spirituall beggar in the fullest Trade of Gospel-Ordinances and though he have daily incomes of convictions informations reproofs counsels sollicitations c. from publick Ordinances much more in the want of them and therefore they who value the life of Religion or the life of their souls must take heed of indulging secret sins 10. Be the more carefull often to feel the pulse of thine own soul we use to say every man at a competent age is either a fool or a Physician and though he be a fool indeed who when he needs and may have wiser Physicians will trust to himself yet when we cannot have others a man should the more study himself and the oftener try his own pulse and truly he is but a babe in spirituall things that is not something of a Physician to himself and though we should not trust our own skill or experience where we need and may have the help of others yet when we are deprived of them we should the more diligently converse with our own souls and be the oftener trying how our pulse beats towards God and Heaven and the things of another life 11. Be so much the more in private secret prayer reading and meditation when we want the showrs of publick Ordinances we should the more diligently use the watring pot and water our souls with our foot as the phrase is concerning Egypt Deut. 11.10 If our lot should be cast where there be no publick Markets where Corn might be bought every one would plow and sow reap and thrash in his own grounds Even so if we should live where there be no publick Gospel-Ordinances where the Truths of the Gospel are not publickly to be had where we cannot partake of the labours of the Gospel-Ministry than it would concern us to be the more diligent in plowing and sowing in reaping and thrashing by our own private endeavours and I think it would be fit for us in such a condition to spend that time at least in private duties which others spend in superstitious or Idolatrous services let not us think much to give God and our souls that time which others give to their own superstitious fancies 12. In the use of all private helps act faith in God as being able to supply the want of outward means by the gracious influence of his good and holy Spirit When there was no rain from heaven God could cause a mist to arise and water the earth Gen. 2.6 even so if the Lord should bring us whore there be no showres of publick Ordinances he can stir up in our souls those holy and heavenly meditations which shall again drop down like an heavenly dew upon the face of our souls and keep up an holy verdure and freshness upon the face
understand the difference between the little trifling bubble promises of the world and the great precious solid and massie promises of God and let faith tell thee that the threatnings of a raging Devil a storming Nebuchadnezzar or a furious multitude are but the noyse of a Pot-gun if compared with the thunder of Gods dreadfull Threatnings Remember what God saith to his afflicted Church Isa 51.12 Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man which shall be made as grass and forgettest the Lord thy Maker c In a word think thus with thy self man cannot do all that he seems able to do nor all that he resolves and boasts that he will do but God can do all that he hath said he will do and he will do for his suffering servants more than they can hope or think Let us heartily believe that God can easily recompence us for whatever we may lose for him but all the creatures in the world are not able to make amends for that which Apostacy from God will deprive us of Oh Sirs could we but heartily believe this what a sorry temptation would persecution be If this faith were strong persecution would be exceeding weak if faith could see men and devils able to do nothing and God able to do all things then persecution would be able to do nothing and such a faith would be able to do and to suffer all things And thus I have spoken to both the parts of this practical Case of Conscience and shall now close up all with a word of Exhortation That if it be such a real ground of trouble c. then let us make it our earnest prayer to God that our Land may still be a Goshen and a Valley of Vision and not an Egypt or the vale of the shadow of death that we may still enjoy the Ordinances of the Gospel and the company and society of good men that our lot may never fall among Ezekiels Scorpions or pricking briars and grieving thorns Ezek. 2.6 and 28.24 Let us heartily pray for that blessedness mentioned Psal 65.4 That the Lord may chuse us and cause us to approach unto him that we may dwell in his Courts and be satisfied with the goodness of his house How is Hypocrisie discoverable and cureable LUKE 12.1 First of all Beware of the leaven of the Pharisees which is hypocrisie WHen our Lord and Saviour had finisht his heavenly soul-searching Sermon in the Chapter foregoing he came so close in the application to the Scribes and Pharisees a proud hypocriticall people that they not able to indure their pride and hypocrisie should be so soundly convinced and openly detected combined and contrived by urging Luk. 11.53 54 and watching and catching words to accuse him and stop his mouth at least Joh. â—1 17. if not his breath These conâ—rivances and practises of theirs were not unknown to him that knew all things and what effect it wrought in Christ you find in this verse of the Text he preacheth the same things and in the same manner and sharpnesse of stile at the next opporâ—unity In the mean time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the greek in those or in which times that they were thus plotting and contriving Christ is boldly preaching the same Doctrine that they were persecuting was as bold for the truth as they were politick against it And in those very dayes and in the midst of these contrivements aganst his preaching the people as much loved the Doctrine that the Pharisees persecuted an innumerable multitude were gathered together to see and to hear him A myriade too many thousands to be easily numbred flocked and thronged so to him that they even trode one upon another and then he began to say to his Disciples they were nearest to him but so as the people heard it and he taught them and that was his intent as you may see ver 40 42. First of all Beware of for the adverb is not to be joyned to the verb taught but to the word beware i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all is not used distributively but eminently as much as to say chiefly especially beware c. so it is used by the Apostle first I thank my God for you all Rom. 1.8 that is chiefly that your faith is spoken of through the world Beware and avoid this leaven of hypocrisie wherewith the Pharisees doctrine and conversation is so leavened take heed beware especially chiefly of hypocrisie In the Text is represented a pretious Sermon in its preaching with the circustances of it Wherein is observable 1. The time it was in that juncture of time when they had councelled and determined but had not yet executed their councels 2. The Preacher Christ himself the great Prophet of the Church in the exercise of his Propheticall office 3. The auditors his Disciples and an innumerable multitude of people 4. His first Doctrine is Beware of the leaven of the Pharisees And this Doctrine is confirmed by Reason ver 2. and improved by inference ver 3. Many usefull lessons might be commended from the other particulars but my meditations are confined to the last the Doctrine the caution Beware of the leaven c. and only spend as much time in opening the Text and Doctrine as will let me in to give direction how to discern and how to be delivered from this dangerous leaven of hypocrisie which is according to your desires unto me for your instruction in this particular The words naturally yeeld you this Doctrine Doctr. Matth. 23. Hypocrisie is a dangerous leaven which Ministers and people are chiefly and especially to beware of and acquit themselves from Hence you have a Chapter of woes against it Esa 1.11 12. Esa 66.3 And it is represented as that which renders odious to the Lord and defiles his choisest Ordinances and our best duties if it cleave to them And puts God to sad complaints and exprobations of such a people Hos 6.4 What shall I do unto thee O Judah what shall I do unto thee O Ephraim for your righteousnesse is as a morning cloud all shew no truth no showers And hath been the ruin of many forward and glorious professors as Baalam Jehu Saul and many other persons of great parts and many great performances and one would conceive of great hopes too but they and their works and their hopes all are perished Job 8.13 the hypocrites hope shall perish The explication of this Doctrine would lye in the speaking to these particulars 1. What hypocrisie is 2. How it is resembled by leaven 3. Why called the leaven of the Pharisees 4. Wherein is it so dangerous 1. What hypocrisie is Much of the nature of a thing is many times discovered in its name the name is a brief description The word hypocrite properly signifies an actor or stageplâ—yer a personater of other men in their speech habit and action The Hebrew
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