God beseech him to helpe thee with faithfulnesse in the search else thou wilt end as thou beganst not to spare thy self but desiring that the spears point which pierced Christ sides might let out the thoughts of thy heart in this kinde or rather that the sword of conviction may open the bowells of it and shed them to the ground doe not this work when thou art otherwise occupied and hast other businesse to doe thou shalt finde this work enough alone if not too much for thee and doe it by frequent meditation which is nothing else save making the truth of God thine owne and that which thou canst not finde thy selfe guilty of at one time or perhaps capable of or able to lay to heart to abhorre or to finde sweetnesse in the doing of goe to it another goe on where thou leftst praying God thou maiest not be new to beginne and thou shalt finde that at another time the second or the third thou shalt obtaine it Thou shalt not repent thee of thy labour in thus preventing and cutting short that enemy which would else have prevented and cut thee off from grace only resolve of this that till the Lord hath grounded thee in the truth of this doctrine a principle of practicall Catechisme it is impossible for thee to thrive in grace or use of meanes Further pressing of the triall Say therefore thus to the Lord Thou knowest the paines of thy servant in the use of meanes thou knowest how poorly I have thriven under them how little my faith my comfort my obedience is how ready I am to deceive my selfe in that I seeme to have to take up my rest therein that so I may not be molested any longer but soke my selfe in the dregges of my ease and will not to stirre one inch off my owne ground Now Lord if thou wilt be pleased to shew me whâ—t hath done me all this hurt I should infinitely blesse thee I am not so foolish I thanke thee as to trade for religion and yet crosse mine owne ends in wilfull holding any evill within my bosome which should deprive mee of my hopes I am willing to be informed and heare of the worst yea to unbottome my selfe of my old rotten mixtures and false grounds for the bettering of mine estate rather then to sleep in death and lie down with them in the dust Lord therefore now before my heart bee hardened in custome and security blesse mine examination to the true ends which it serves for Here I thought to have ended the use but there comes one objection to my minde Object Do all see this Selfe who are truly converted which must be answered For some will say You make a great discourse of this Self What think you Are there not many Christians truly converted to God who never discerned this disease as you have described it and yet are unfeigned and true converts and beleevers Answ 1 I answer you 2. or 3. wayes First hoping that their Quaere proceeds not from self-cavilling The grace of election working a greater measure of humiliation and tendernesse in some poore soules who want this knowledge supplies this want sweetly but from simplicity thus Many poor soules have through mercy obtained from the Lord a great measure of brokennesse of heart humblenesse of spirit more then the common sort of Professors either have or seek and by this means their helpes in both publique and private being few and their discouragements many the Lord beholding them in the grace of his election supplies all wants by his owne Spirit keepes them hungry abases them in the sense of their many infirmities puts in a spirit of perpetuall jealousie over themselves and works them to a marveilous plainnesse of heart to loath all falshood as they can discerne it and so perfects the work of faith in them secretly farre otherwise then in such poore creatures might bee expected of these I say that although perhaps they heare not so much discourse of the name and dangerous markes of Selfe yet they feele the realnesse of it within themselves and are better acquainted with it then many who heare more of it And these persons if it should please the Lord to bring that home in doctrine use and admonition unto them which I have spoken would be formost in acknowledging and blessing God for such truth and make better use of it then the most doe Answ 2 Secondly I answer Satan and corruption in these last daies doe conspire to withold many subtill wise and carnall worldlings from embracing the truth then ever and as all Arts so this art of Selfe serving into the truths of God by the counterfeiting and deceiving of men is grown rife and perfect Satan more prevailes with this subtill world then ever Ephes 4.14 therefore needs the more exact and carefull countermining Thirdly the Spirit of God under constant meanes workes leasurely and therefore corruption is not cast out all at once but by long discipline and discovery of it by the word and in the multitude of helpes such as Answ 3 God be thanked have beene enjoyed in sundry places much rankenesse hath growne as a canker in a faire apple in the spirits of many Professors as pride selfe-conceit and prejudice which the Lord hath justly punished as I noted in the reasons with a spirit of fulsomenesse and furfet hardnesse of heart and difficulty of perswasion so that in these daies that old tendernesse and selfe-deniall which possessed the spirits of most Christians is rare to finde Much need therefore of urging this doctrine in these our daies Much more need therefore there is of this doctrine to be urged in these dayes that such as are the Lords and yet held under this snare may be pulled out and saved and those who are not may be left therein because they would not receive the truth in the naked love of it Lastly to end this use this I adde That although the Lord should Answ 4 have called home many without any former knowledge of Selfe in any great measure yet I doubt not but when they do come to a better view of it they will both mend their former bottomes see cause to trust God and glorifie his grace in Christ more then ever before and also looke to themselves in the course of their sanctification the more watchfully lest this enemy should hurt them more in that then it did in the matter of their first conversion However I see no cause why the more cleare discovery of the will and way of God should seeme superfluous because God had his number when the light shined not so cleerly And so much for answer to this question We may discover it by these marks First by the true humbling of the soule A proud heart will have her will to die for it Because pride hath high thoughts and must be satisfied as Rabel with children or else shee dies And her daughters having lost their children by
better bottomes Therefore they have met with snares Beware also of being irresolute upon the grounds of God either in judgement or practise Irresolution in matter of Religion as dangerous as utter blindenesse Stagger not admit not doubtings and demurres upon principles formerly confessed Some by Satans injections have consulted with flesh after their conviction by the truth of God and have faln to dispence and distinguish upon them and as those that seeke interpretation of Statutes when they feele them too strict to alay and adulterate truths as being willing to procure credit ease and security to their owne estates and lives But what hath it wrought them after a short time save endlesse accusation and torment And no doubt many feele a sad heart within and keep their conscience at a bay from breaking out although they make faire weather of it set the best side outward Others for love of preferment have beene weary of truth and have fallen from being Protestants to bee Pelagians then Papists then Neuters and Atheists The wofull example of Francis Spira seduced by a Popes Nuncio to renounce his profession and of others whom I name not are still in fresh memory If wee will needs change change for the better and prevent an endlesse vexation as Luther Vergerius and that worthy of eternal fame Galeacius did by renouncing their false principles Againe refuse not to amend any erroneous grounds which have broken into thy course admit any information of truth Be not stubborne and resolute to maintaine any evill in thy course but mend it discover those manifold offences and evills which have molested thy conscience and life while they were undiscerned when God hath once discovered them beware of nourishing them be it never so great vexation to thee to undoe thy former errors and mistakes yet if God reveale better grounds and rectifie thee with better principles feare not the worlds aspersion and censures but redeeme a perpetuall inconvenience although by a present mischiefe as the Proverb saith pulling down a bad chimney with some cost rather then induring a perpetuall smoky house sore eies Look up for courage and grace to the Lord and know that it is the high way to credit and peace Augustines books of Retractings and Recantings of errors are above all his other workes because above himselfe he was not forced to it but of his owne accord chose it to avoid such inconvenience as was else like to have ensued Finally beware of all speciall errors Beware of speciall errors such as threaten the perverting of thy peace As for example If thou finde any rooted lust any seed of loose liberty in the secret of thine heart as the bitter roote of uncleannesse love of the world pride in thy gifts or what ever it be doe not let it alone because perhaps for the presenâ— thou canst bite it in and feelest not the sting of it to molest thee Thou perhaps dost not directly favour it nor nourish the flame of it with oile rather thou wilt suspect thy selfe and speak against such evills But yet thou consultest not with the truth as it is in Jesus to cast out such a lust Ephe. 4.21 and to defie it as one that would picke a quarrell with his enemy that he might goe to law with him and undoe him that thou mightest never more heare of it and what doth this breed in thy course at length Surely as coales under the ashes burne out in time when all are asleepe and burne downe the house so doth such a lust salute thee suddenly when a fit object is offered unto thee 2 Sam. 12.4 as a stranger is said to come to David when he killed his neighbours sheep and then thou and lust will feast together and breake out to thine unspeakeable sorrow How mightest thou have prevented it with seriousnes sadnesse in time and what sorrow will a Delila dallied with create at last Say not shall I cast it out and shall I renounce it but deny thy owne strength and as in anothers case thou wouldest doe in going to the Sheriffe of the Shire so goe to the Lord and perswade him thou meanest it and he shall cast it out for thee else beshrew thy self in vaine when it is too late a little matter would have done it at first Remember what Paul told the Centurion and Pilot Acts 27.21 in the midst of that confusion and feare of shipwracke Sirs saith he you should have hearkened unto me at first and have staied and wintred at Candy it was no season to goe to sea at such a time of yeare so should you have saved all this losse and pudder Oh! this loosing from Candy this forsaking the harbour of Gods safe principles is the cause of all our wreck and sorrow now therefore at last heare Paul and take counsell and cast out all your old tacklings rudders and mast of your owne principles into the sea be led by Gods truth and although perhaps you may lose your ship some comfort and peace which else you might have kept yet be content to pay that penance for your folly and will and so ye may escape safe to heaven with your soules count it a blessing of no small value and beware of the like afterward Vse 3 Lastly to conclude be exhorted to be wise in laying beforehand sound groundcells and bottomes in your owne hearts Exhortation Lay good grounds at first for the well ordering of our life to guide your selves by both in the life of faith and the race of conversation It is no easie thing I grant to be well grounded it will cost some paines to deny Selfe and old errors and to be set as a doore upon new hinges But the fruit of peace will requite it abundantly and a worke well entred is truly said to be halfe done Thinke not much of it therefore it will quit the cost and make thee a gainer Remember the rock out of which thou wert hewen even our grandmother Eve who in her innocency abusing her freedome chose to runne into an error which proved deadly to her posterity how easily then maiest thou doe so being compassed about with darkenesse Againe consider If meere mistake and ignorance can bring in such confusion as a witty though wicked heathen tells us that the mistake of a glasse turned a man into an Asse what then may a chosen a purposed error bring to passe In these respects be thou choice of thy grounds whatsoever thou canst get by hearing reading catechising conference experience store it up as in a treasure Men shew this wisdome in carnall things how choice are men in their seed How will they picke it What mony doe they grudge to give for it Choicenesse of men in outward things to have good principles What choice sienes will they get for their stocks And what breed will they buy for the stocke of their cattell But come to the principles of their Religion and conversation
cold We see all come to passe Therefore let us all whom God cals by tongue or by penne looke to the safeguard of Truth and say as those did to David so we to Truth Thou art worth ten thousand of us if we dye wee may be supplied but if thou shouldest miscarry all of us must perish As the life of old Iacob was bound up in Benjamins so ours in Truth As in some former Treatises I have endeavoured to give Section 5 my poore witnesse to the practicall truths of Religion as a most sworne enemy to all Schisme and Novelty so in this I aime more especially to encounter prophanenesse and lukewarmenesse and both to convince the former and rectifie the latter As Sinne lies deeply rooted in the one so even Grace it selfe for lacke of quickning lies dead in the other Those that are not sunke into a prophane way yet may be sunke from a zealous I consider with my selfe that as Treatises doe well for maintaining of truths so Sermons are more peculiar for the suppressing of vicious manners or lukewarm profession In Treatises we speak Gods conclusions in Sermons God seemes to speake his owne so great the oddes is in what way a truth be uttered our owne or Gods As Israel thought herselfe doubly strong having got the Arke into the Campe to fight with the Philistins so in preaching we seem to doe as the Angel who went to heaven in the smoake of Gods sacrifice There is more of God in this method then in any and wee had need use the forciblest corrasives to eat out the dead flesh of vice and the keenest spurres to drive others out of the declining temper of their lukewarme profession and neutrality Moses we know might serve to teach people Truths and Ordinances But when the great worke of scaring rebels and convincing the conscience was to be done God himselfe was faine to descend in his likenesse with terror and smoke and all too little and questionlesse that is the most noble Ordinance which works most upon and most prevailes with the part of man which is noblest and whereby we draw nearest to God the heart I meane and the affections In Gods sacrifices we read not much of the looking upon the braines or offering them up to God by fire but of the heart liver and the inward parts the fat of them as choice was Gods part The reason no doubt was that although the understanding is the guide of the soul yet because the object of it is onely truth But the object of the will and affections is properly good and by embracing and affecting of good we come nearer to God then by meere understanding of truth therefore the word preached most affecting the inner man by drawing perswading convincing quickning and comforting of it must needs have the preeminence of all other Ordinances There is oftentimes in the unregenerate alway a gulfe set betweene the understanding and the affections so that the one never comes at the other but when once affections are truly stirred this gulfe vanisheth and an easie path-way is made in the soule to welcome Gods grace and to expresse it in the life neither seeme we in any other respect to excell those wicked Angels save in the goodnesse of our affections I speake not this as an enemy to knowledge without which the heart is nought but because the wofull age we live in above all other things is most empty and yet most carelesse of getting good affections Every one thinkes himselfe to be happy in that he knoweth not in that he affecteth beleeveth or loveth whereas in these latter our union and communion with God consists The heart and spirit of the man his bent his frame that is the man and I beleeve that as they say of the materialls of the world they would soone dissolve if the soule of it were taken away so the vast body of Light and Knowledge of many professors will ruine and oppresse herselfe ere long for lack of sutable life spirit and affections This notion seemed to me very forcible to perswade the publishing of these Sermons after some other Treatises formerly set forth But will some say we grant all Sermons are indeed as you say powerfull instruments to stirre the soule bâ—â— what is that to printing and writing You know no peâ—cill can fully reach a living face The Presse cannot comprehend the Pulpit and writing of a Booke is but as the picture of a dead man in comparison of the lively voice To whom I answer Time hath beene when I have beene so farre transported with this thought that I would have preferred the preaching of a Sermon to the printing of a Booke But now I must sing another note and therefore I answer further although the objection in part be true yet consider God hath covered the uncomely parts with greatest honour and although the grace of the Spirit in preaching and giving overtures of lively impression to the heart cannot be equalled by printing yet printing hath also that peculiar use which preaching it selfe reacheth not that is constantly to represent things which while they were in uttering seemed pretious but yet are soon forgotten Luke 1.4 I say to present them alway to the eye and so to hold them there as a naile fastned in a sure place from wanzing and leaking out And moreover when the Preacher shall with diligence and observation both marke wherein God assisted him most and hold himselfe as neare as he can to his expressions somewhat more may be compassed in this kinde then otherwise But however he is a foole who counts not halfe a loafe better then no bread or despiseth the Moon-shine because the Sun is down and I hope that such as were once attentive hearers of these things when they read these Lectures shall in some sort recognize the savour and grace which in hearing they seemed to acknowledge Wherefore to conclude as I for my part thinke it a favour that I may be the overseer of mine owne Bookes which else by audacious and unskilfull adventurers might have beene defaced and also that I may set my base heart on work any way to prevent sloth ease So I shall desire thee good Reader to apply thy self with thy best care and prayers to peruse what God hath herein presented thee withall And if thou pickest any thing out blesse God and pray for me even for Thine in Christ D. Rogers The list of Contents TOuching Gods Soveraignty and Freedome in decreeing Touching the preventing assisting and perfecting grace of God in mans vocation Touching Selfe and Selfe love Touching carnall Reason How farre policy lawfull Touching Gods way in humbling the soule or the condition of the Promise Touching Servants and their duties with Masters a full discourse Touching Faith a discourse thereof at large Touching the due reverence support of the Minister by the people Touching the Promises and Performances of God Their nature and use Touching the effect of Faith and
in Gods nostrils pag. 396 Conversion hath many steppes and degrees ere it bee fully wrought though the act of it bee at one time and why Sundry instances of the point 443. And reasons why God takes this course ibid. Mâ—rkes by which the soule may know whether conversion shall be perfected ibid. to pag. 452 Censure neither our selves nor others touching our finall estates pag. 454 Cleare and justifie God in his delay of grace pag. 457 Consolation to all who have found God in the worke of conversion pag. 458 Christians of crabbed peevish and stubborne hearts wrong their souls of faith pag. 467 All such as are under the condition of mercy may and ought to beleeve 470. Reasons of it five or six what the condition of faith is viz. no procuring but a signâ—fying thing Why this condition is requisite Who is the worker of it It is a middle thing between meer corruption grace ibid. The steppes of it foure or five ibid. To cast the soule upon the promise what it is and wherein it consists pag. 504 The Commands of God are sad and solemne things 516. explication of it Reasons of it sundry 1. They were first given in a solemne manner 2. They borrow their nature from him and his greatnes whom they come from 3. From the proportion of the Commands of earthly Princes 4. The rewards which God crownes obedience withall are solemne and great 5. Because whatsoever is in God is eminently so and therefore his soveraignty in commanding 6. Else the subjects of God his Kingdome might give him Law rather then take Law from him 7. The Lord hath power to disanull and frustrate the strongest Lawes therefore â—lso to make Lawes sad and solemne ibid. to 521. Christ Iesus the Lord of the Sabbath translated the rest of the creation to the rest of Redemption pag. 527 The cunning and colours of hypocrites to shift off commands 533. Two instances thereof ibid. Christ at his comming will wash off all the colours of hypocrites pag. 536 Close obeyers of God in loose times shall have close comfort in Troubles pag. 549 The command of the Gospel to beleeve in Christ is to bee obeyed above all commands 559 All other commands issue from this pag. 560 Churches judgement must guide us but not principle us in the truths of Scripture pag. 576 Charmes and spells of good Witches what to be thought of pag. 590 Such as charge God for breaking of promises which hee never made very sinfull pag. 610 Claymers of performances of promises and yet want a promise sinfull ibid. How men deceive themselves herein three or foure wayes ibid. 1. By Gods forbearance 2. Their abstinence from open sinnes 3. By outward blessings 4. By their Religion ibid. Christ makes the soile of promises rich pag. 617 Each true Cure hath the spirit of the cure attending upon it 856. What is meant by the Spirit of the cure Explication of it with an illustration historicall Proofes of it and reasons six 1. For the manifestation of Gods worke in the soule 2. For their heartning against all future difficulties 3. To make them objects of observation in the world 4. From the irresistable power of grace in the soule 5. Because God is the God of Order 6. For the future convincement of the soule if she decline pag. 862 Counterfeit cures of soule common in the world but true ones rare pag. 363 Caveats against declining in sundry particulars pag. 874 Some carriages of an unsound heart discovered pag. 883 Consolation to all such as have gotten the spirit of conversion and stand fast therein pag. 891 D. Despised and meanes ones if godly may comfort themselves upon good grounds pag. 73 God Delayes the perfecting of grace in his people for speciall causes 1. To try all which is in their heart 2. To begin with them as he meanes to proceed 3 To teach them the price of his grace 4. To discerne them from such as are not of his number pag. 88. 89. 90. 91 Difficulties which Gods poore Novices meet with to their conversion manifold some eight or ten of them mentioned pag. 92. 93. 95 Degenerate basenesse of our nature discovered pag. 103 Duties of Devotion and Religion how prejudiciall to Christ pag. 116 What Degrees in Religion a man may attaine unto To how small purpose 117. Wherein they faile seaven or eight particulars ibid. Admonition against it ibid. Deniall of Selfe urged 119. Vpon what respects Many dangerous lets to hinder it ibid. and counsels to further it 162. Exhortation to it in two things 1. To doe all for God 2. Suffer all for him ibid. To dispute for God and the promise against seeming objections is great grace pag. 194 Despise carnall reasons double dealing as fast as she despises the simplicity of grace pag. 208 Deny self ease for Gods ease pag. 368 Deserters and dâ—scouragers of such Ministers of God as they are bound to are blameable 389. All partiall lovers passionate lovers indirect lovers vain glorious lovers false-hearted lovers second hand and pinching lovers of the Minister to be taxed ibid. Such as are at defiance and hatred of their Ministers are odious pag. 399 Dalliers with the Gospel or attenders upon it for a season reproved pag. 489 Delight in obeying the sad Commands of God affords solid comfort pag. 550 Dispensation against the power of truths is a great sin of our times 553. Sundry instances mentioned ibid Declining of the temper of our times in zeale to the Gospel justly to bee bewailed pag. 884 E. Earthinesse of our mould and nature one cause why God fills the Scriptures with strange and rare wonders pag. 2 One errour in a weighty businesse being admitted brings on many 248. Reasons and instances to clear the point ibid. One a pritch taken against the minister 2 Vnquietnesse in marriage 3. Neglect of debts at first 4. The not curbing of the tongue Objection against it and answer thereto ibid. Speciall errours to bee avoided pag. 255 The ease of grace how it is wrought and to whom it belongs Vide Obeying the Gospel The Ease of the first mercy ought not to beget slighting of it 370. But rather to binde the heart to God ibid. The Ease of mercy should for ever make Gods yoke seem easie ibid. And teach us experience for time to come pag. 372 Esteeme of Gods Minister ought to bee pretious Reasons of it 1. It is Gods charge 2. Both the message which hee brings and woâ—ke hee performes 3. Because hee is the pledge of publicke peace 379. Wherein this love and esteeme stands ibid. viz. in honour seâ—le of Ministery service Maintenance pag. 383 Examples of such as having long lyen under distresse of conscience yet at last were comforted pag. 459 Evangelicall preparations to faith of two sorts Negative or Positive Both of them treated of pag. 478 Exhortation to obey and consent to the command and promise of God by beleeving ibid. Extent of a command wherein it stands in
unperswaded or halfe perswaded of the truth Hebâ— 2.2.3.4 Saint Paul to the Hebrewes Cap. 2. tells us if they who despised Moses Law upon two or three witnesses were condemned what shall become of them who despise so great salvation who still distrust that truth of God which was first spoken by the Lord of heaven and earth comming in the flesh Miracles serve to convince the soule of the truth sealed thereby afterward confirmed by such as heard him by miracles and the power of the word in those who were converted So may I say here this very text of Naaman shall stand up and convince all that maintaine selfe and selfe-love carnall and corrupt reason against the truth and power of the promise yea this miracle whereby the word was strengthned with all those miracles by which any truth of Christ hath since been justified shall rise up and convince all unbeleevers I meane such as live under meanes in that day For why Though they saw none of these miracles yet hearing the word beholding the seales receiving them into all our sences I say such a word as hath beene ratified by all the wonders of the Old and New Testament serving to beare down a base heart of unbeliefe about the truth power love al-sufficiency of God if they beleeve not by all these they shall be condemned justly by that authority which they have despised yea the very frame of the Scriptures and the expressions of so many strange and admirable passages serving to raise up a base and crawling spirit to heaven if we shall be found unbeleevers in that great day of Christ shall be brought forth as a witnesse against us for our horrible insensiblenesse and stupor of minde and heart Unbeleefe of Scripture and Truth of God after so many miracles very damnable For by these the Lord hath as it were striven to engraven in our spirits as with the pen of a Diamond the truthes of God and mystery of Christ If then our soules shall be found so hard and flinty that this point hath not pierced them if wee be still unconvinced and this instrument of gold hath no more left impression upon us then if a straw or rotten sticke had beene used to write in our tables of stone oh how fearefull shall our condemnation be If any man shall step in here and demand Quest Miracles how far ceased hard to say hath God so sufficiently confirmed his truth by miracles that there shall neede no more I answer I know its the opinion of many that they are wholly ceased and that because the use of them is ceased Answ For that spirit which attends the Ministry of the word carries a conviction of the truth into the mind according to all that is in the truth Now if it be so then that spirit perswades the soule of all the truth aswell in respect of the confirmation of it by miracles as otherwise but as I stagger much about this opinion so yet I am loth to affirme that the Church hath any warrant under faith to looke for the gift of miracles to be assuredly vouchsafed her although the ends thereof may seeme very weighty Who can or dare deny but that the calling of those Americans to the knowledge of the truth may seeme a weighty occasion to expect from God the gift of miracles partly by reason of their language almost impossible to be attained except by either a miraculous or at least a marveilous gift partly because there be poore inducements to draw such imperswasible and brutish spirits to cast so much as their eyes upon any meanes to induce them to beleeve In both which respects I dare not deny but that as Satan by lying wonders prevailes much with such as perish so the Lord may vouchsafe this spirit of miracles to his Church when his time is come to effect the conversion of such Only I adde that when his time is come he will grant his Church an instinct of spirit to aske it and joyne seriously in the meanes to attaine it which else he will not incline them unto his time not being come For wee must weigh the ends of our travell into remote parts whither for our owne ends or for publique If our owne respects be chiefe we have no cause to looke for miracles But I chuse rather to leave the thing in Gods dispose Vse 4 Lastly let it exhort us both generally and specially first to sue earnestly to the Lord Jesus our Prophet Exhortation the Word of the Father and the first inditer of all Scripture Spirit of acknowledgement of God in his word is to be sought by prayer the contriver of all the passages thereof the worker of all wonders and the Author of all grace and wisedome that he would vouchsafe us the spirit of revelation and acknowledgement of him as Saint Paul speakes Ephes 1.18 That we being enlightned in our mindes may conceive aright of the true scope and intent of the Spirit in the Scriptures Branch 1. generall and that he would intimate our hearts with the purpose thereof which is that our soules might be captivated under the power and authority of the speaker That we rest not in the outside of miracles wonders parables similitudes which we heare or read but considering their aime be carried downe the streame of the thing spoken yea the power To rest in the barke of the word or of miracles Parables Similitudes is dangerous soveraignty and faithfulnesse of the speaker Not only thereby conceiving more cleerely in our mindes of the Lord his Attributes and the truths revealed but much more ravished in our affections towards him for the good things whereof we have tasted Many chuse patheticall texts histories and accidents actions and speeches of speciall note to read and please themselves in some delight to read of the building of the Temple others of the passion of Christ others other parcells of Scripture to provoke admiration and discourse even as they might read any other booke of tales and wonders some also read texts of devotion and holinesse as the Psalmes or wise sentences as the Proverbs with a morrall spirit and scope only but never muse of the severall ends of such places nor the spirit of grace therein save onely to amuse their mindes and stirre up pangs of affection But by these to come neerer to know their owne base hearts or to close with the examples of such grace to feare the judgements of God the more deepely to beleeve the promises better to subject themselves more to the commands of God and in all to see his foote-steps and to adore the speaker few attaine it Therefore let us read these texts with prayer to God for sence and savor of their meaning and scope that we may attaine the spiritualnesse of them Else we shall answer heavily to God for making the solemne and reverend truths of God an occasion to nourish and maintaine that corrupt disposition
had the proudest hearts to say we are Abrahams children and free men and never served any The cause whereof is within our wofull bosomes viz. that as we have lost our first honor of Creation so we have lost both understandings to know and wills to yeeld and bee convinced of it being like drunken slaves that dreame of liberty and make themselves merry with their owne woe Even so doe we struggle against the prerogative of God and scorne that any difference at all should be made between us and others Numb 16. Hence comes that fulsome conceit of the most that all who professe Christianity are in an equall condition to God-ward all the people of God are holy They thinke that those Ministers who put difference betweene one and other except open monsters and odious livers take too much upon them and out of singularity of spirit and factious pride doe but sow the seed of dissention betweene men and women who else would live alike in neighbourhood and amity And as for the worke of grace and conversion which indeed puts the difference either they conceit themselves to be as forward in it as the best or if they be convicted of the contrary that notwithstanding the common profession which they make with others yet they come short of them in the spirituall power and fruit of the Covenant and Word of the Seales and Sacraments oh they storme and rage as a Beare robbed of her Whelpes Judg. 18.24 Micah did not make such an out-cry after them who stole his gods as these doe after them who would rob them of their Idoll of formall profession Which in truth argueth that their hearts were never truly meekned nor subdued under this doctrine of soveraignty But let all such beware for every blow which they give to God lights upon their owne skin and they carry a blacke marke about them of such as must perish while they scorne to confesse the misery which they are fallen into and so to apply themselves to the humble seeking of that peculiar mercy in God which must if ever they be saved bring them home to him Sure it is that the winding themselves up in the common sheet of other men hoping they shall doe as well as they and abhorring to thinke that others should be better then themselves whiles yet they let others goe before them in humiliation and faith themselves rejecting the meanes of grace this pride and fulnesse of selfe conceit will sooner seale them up to hardnesse of heart and arme them with weapons of pride and envy rage and rebellion against Gods soveraignty then bring them into the least degree or step towards salvation Secondly Lie under the conviction of Soveraignty let us be exhorted to lie under the conviction of this sad Branch 2 truth that God is the Soveraigne Lord of his owne grace to do with his owne what him listeth The neglect of this duty is the meane to foster in the heart of man a roote of bitternesse and rancor against God and so of enimity treachery jealousie the high way to hell And therefore rest not till thy soule can fully accommodate her judgement to confesse this truth that grace is free and without all respect of persons To this end first consider the root of this soveraignty 1. partic Consider the root of Soveraignty I meane that infinite advantage which thou hast given the Lord by thy wilfull fall in Adam The little weighing whereof hath caused as many errors and mistakes in Religion and Divinity as any one Confesse it to be righteous with God to take the uttermost advantage against thee which the most strict justice of his can devise Admit no carnall corrupt colours of reason or cavillers against this truth but lay thine hand upon thy mouth and say Thou hast shut up all under disobedience Oh Lord most justly that thou mightst by their sinne set forth the largenesse of thy Power justice and mercy yea although thou canst not sometimes unty the knots of carnall objections comming from thy rebellious heart yet loose thy selfe in this truth of God and tremble at it saying this is a depth too deepe for me to fadom and too high for me to reach my reason is as the short arme of a poore child which cannot reach farre But whether I reach it or not I am sure there is an eternall truth in it wherein I rest And this step is a great degree towards mercy and a marke of one whom the Lord will save I meane to rest convinced and well apaid concerning this soveraigne pleasure of God A rebell hypocrite and enemy of God dare not commit himselfe to this sea he chuseth rather to creep by the shore of his owne carnall reason though it be to his owne perdition It was the speech of an Heathen man concerning a profound oration which he had heard a Philosopher make what I understood said he I admired as excellent and I beleeve also that was excellent which I understood not How much more shouldest thou bear in thy judgement such a reverend conviction of Gods matters though above thee And secondly let us rest well contented in the Lords free dispensation of the severall measures of his grace 2. Instance Be content that the Lord dispence grace in what measures he pleaseth If he please to be found of some that sought him not Esay 65.1 to make a shorter worke of it yea to intercept them ere they are aware in the midst of an evill course and to powre in mercy by large measures battering breaking and subduing them betimes and as it were all at once whereas he suffers others to goe on by the yeare and the seven yeare without working any great matter in them sensibly but suffers them to welter in their fears doubts and complaints let us not murmur but acknowledge his Soveraignty Of which more in the use following 3 Judge not God in the effects of his unlimited Soveraignty either in sinnes See also Rom. 9.17 Likewise let us not judge God in the effects of this his unlimited will I mean in the trialls commands penalties which he exercises the wicked withall for why he created them holy and accordingly may in equity trie them with strict charges though exceeding their strength to obey For he looks upon them according to that grace which they have lost not which they have So I may say touching those penalties which they incurred by their sinne they were just Had they clave to their duty 4 Or penalties of wicked but in the matter of it they had bin highly rewarded and therefore falling off in coole bloud from doing the outward act which was in their power in the midst of so many encouragements how just was their overthrow Why did the Lord inflict so heavy a plague upon all the posterity for Adams sinne Because it was a bundell of all sinne in one and if he had stood he had enjoyed all happinesse for
if comparison be made not betweene them and other of meaner gifts but betweene them and the effects of conversion what is a base sinfull man with all his complements to God and put case that sometime the Lord doe use some men of great esteeme with some carnall persons for their excellent parts the better to winne their great stomackes to like of his truth yet this commonly is but a generall preparative to their conversion for the Lord will strike the maine stroke afterward rather by some other instrument of meaner worth All the Scriptures doe with one consent beare witnesse hereof both in doctrine and examples Our Lord Jesus his worke of salvation was the greatest worke that ever was done in the world And who was he that did it I confesse in himselfe Esay 53. 1 Cor. 1.20 the wisedome of God and the power of God but in the eyes of the world most base the stumbling-blocke of the Jew and foolishnesse to the Gentile By a sonne of a poore woman not an Empresse one borne in a stable and a cratch not in a Palace one that had not an hole to hide himselfe in one that rode upon an Asse and had a few silly men and women cry Hosanna to him who dyed as a malefactor upon a Crosse the most cursed death of all other By him the Lord effects this great worke Not that hee could not have used greater preparations but so it pleased him even to make him the corner stone whom the builders refused So the Apostles were used to preach Christ in the world to subdue and conquer it all to himself who were they No men of great breed birth Luke 5. training or learning but poore Fisher-men utterly unlearned So Paul a poore creature in shew a poore withered branch a man that affected no quaint phrase no elocution but was weak in speech 1 Cor. 3. is used to do more then any of the rest See 1 Cor. 1. Yee know brethren your calling how that not many learned noble or rich but the mean things of this world hath the Lord chosen What is a greater worke then conversion and calling And who are greater and more pretious objects then the called Who honour God more then such as beare his image and are partakers of his Divine Nature Now if God should chuse great ones and jolly wise and politick ones to such ends he should confute this point but he useth the poorest as Saint Iames saith and most base off all of this world to bee heires of salvation That so when his excellency shines through the elements of their basenesse the glory may bee his owne Reason 1 Reasons of the point are many First the Lord delights in casting down and treading under feet all the pride of flesh and conceit of man in beeing instrumentall to his worke So saith Paul 1 Cor. 1. Where is the Scribe where is the Law interpreter where is the wise God hath confounded the great things of the world by his owne seely things No wise man or Artist hath such delight to discover and shame a proud Mountebanke and emperick as the Lord hath to confound a proud person who thrusts himself into his solemne businesse God delights to confute great things by seely He scattereth the wise in the imaginations of their owne heart And the Lord knoweth the wisedome of the wise that it is but folly The weaknesse of God is stronger then man and the foolishnesse of God is wiser then man and therefore by his weaknesse and folly he delights to controll the strength and wisdome of man Those false Apostles gloried much in their parts and speech and skill But the Lord chose poor Paul with his weaknesse to do more good in the point of conversion then all of them They made a great boast to man ward and who but they But the Lord laught them to scorne and all their complements as enemies to the grace of Christ and they who could discerne at length perceived all their scope to be the setting up that trinity of Belly Ambition and Covetousnesse Phil. 3.18 and so beeing discovered they vanisht in the opinion of the Church as smoke Reason 2 Secondly the Lord is very jealous least hee should lose any honour through the glorious shewes and shaddowes of humane ostentation strength or sufficiency God is very jealous of his glory When he gave Jerico into Iosuas hand he was very jealous least Israel should ascribe too much to themselves and therefore befooled all their great courage and strength with a march about the City Josh 6. and blowing with trumpets of Rams-horns and thereby the City walls fell downe prostrate on the earth J â—dg ... These could rob God of no honour they were safe instruments to use when Gedeon had a compleate number of souldiers ready for the battell they were an eye sore to the Lord he thought he should be a loser in point of honour and therefore he told him he should abandon all the rest of the Army and of those of the Army being yet too many he would trie who would lap water as a dog and who would take it into their hand to drinke these latter being many he sent away and the former being but three hundred he would use to get the victory The reason was because by them as no way proportionable to such an effect he could feare no treacherous robbing of his honour So true is that Esay 42. My glory is as my selfe deare to me I will not lose it upon any tearms nor give it to another Reason 3 Thirdly the Lord knowes that we are prone to Idolize the meanes more or lesse and to forsake him for our broken pits For either wee will beleeve no effect further then we see meanes for it We are prone to Idolize means or if we doe not so yet we cleave too much to meanes or if we set up God above them yet we would tie him to blesse them without faile Touching the first of these Jer. 2.13 we naturally goe to worke and weigh things in the ballances of our owne reason And that three waies The first and what they will afford we will yeeld the Lord but no more This age we live in excells in this carnall esteeme of instruments parts and abilities of men and smoother of all divine worke under these feathers As Samuel proportioned Eliab to a Crowne at first sight When great exploits bee done by such as are brave and jolly fellowes men wonder not but say Yea he was a brave man indeed It troubles our base eyes to looke beyond that which is next us and to see God in such effects As silver answeres all things in price so strength and parts answeres all effects in efficacie and working and so God is thrust out of doores As in a Market men lay downe money and take ware so in this Market of worldly wisedome men thinke to effect any thing if they bring
casting up mire and dirt in them and in the face of the truth and this irksomnes abides long if God see good to enlarge Satan according to his malice Others are discouraged through want of Ministry to follow on that little seed of grace which is cast into them which is ready to dye for lacke of quickning and advice and so living in desolate places and destitute of powerfull meanes are long ere they come to any setling and strength in a promise not knowing that where ordinary meanes faile God himselfe will not bee wanting to perfect what hee hath begunne Others meet with discouragements from such as should encourage them and so they fall the more sadly upon them When the Spouse had dallyed with her beloved through ease and carnalll tendernesse security and selfe-love lo in following after him she was met by the Watchmen Cant. 5.6.7 who buffetted her These should have encouraged her Even Ministers are oft great affronts in the way of poore soules rating and scorning them for their singularity especially when they through errour light upon such as thinking better of them So doe Parents Guardians Masters lay offences in the way of their children orphans servants some threatning to dis-inherit them or to disgrace them others by their snibbing and chiding or over-bearing them doe blast that bud which else would blossome and beare Others also hoping to see examples of many others as zealous as themselves to encourage them and finding that the Gospel prevails little in these dayes the Spirit growes straitned people wax dead and sottish and all their devotion stands in hearing Sermons Alas they quaile and pull in their horns like snails and are afraid they have been too forward and therfore wax as lazie and loose as others except God rouze them up by some sad crosse and make them to see that there must be more resolution in them if they look after salvation each tub must stand upon his own bottome Others resting upon their good duties and performances and thinking religion to consist therein chiefly when they feele small inward life from thence but ebbings and flowings grow at last to suspect their bottome but alas how long is it ere they can reforme their error and take a right course So that by these few instances it may appeare that the difficulties of many who begin fairly are very tedious so that they finde not the worke of conversion so easie as they expected Conclusion of all with admonition I conclude therefore as before let not such be dismaid nor give over the work of God but remember God is now trying them whether there bee soundnesse or no in them to continue and if they will wait meekly his leasure after hee hath taught them to deny themselves he will be found of them as here of Naaman and reveale himselfe to them at last more then at first Vses 2 Secondly this should also teach those who have obtained mercie already Instruction Christians must looke for difficulties as well in their progresse as in their entrance much lesse to wonder if they meet with sundry affronts in their course of Christianity For if this be done in the green tree how much more in the dry If novices who are so unfit for trials meet with so many rubs to keep them from faith how much more must they looke for them whose strength is greater Therefore consider I pray you and know God will try all upon whom he hath bestowed any speciall favours and blessings One way or other sooner or later the Lord will lay stops and blockes in your way to try what is in you and whether all that hee hath done for you can prevaile so farre with you as to think him worth the cleaving and clinging unto with faith and confidence Gen. 22.2 Esay 38. Job 1. Gen. 39.7 2 Sam. 16.5 25. Matth. 26.69 Abraham must be tried by Isaac Hezekiah by the Embassadours Iob by losse of all hee hath Ionah by the errand to Ninivee Ioseph by Putefâ—rs wife David by Shemei by Nabal by Mephibosheth Peter by the Damosell and others of the Saints by other trialls whether God be above their carnall delights whether their hearts be lowly whether they can deny their wealth their will whether they be that in secret which they are openly what meeknesse patience equality of heart is in them Professors in their novicery looke not to meet with many troubles whether they bee sound and resolved to stick to God or no. None shall want their trials Alas many a poore soule entring upon profession lookes but from hand to mouth how he may hold fast the promise and live according to knowledge but lo in a short time after troubles arise in the married estate sicknesse losses enemies pursuits wrongs such as hee expected not On the other side A none of them the Lord perhaps armes some strong corruption to pinch and gall him which he knowes not how to be rid of or stings him by unthankfulnesse of such as owe most love by unfaithfulnesse and aloofnesse of such as have been greatest friends by the sad revolts and scandals of such as for their owne ease and private ends renounce that love to Gods cause and that zeale to the truth which they have testified Sometimes by false aspersions and reports staining them and unjustly depraving them behind their backes otherwhiles by bad times frowning upon them and turning their prosperity into affliction Againe perhaps the Lord tries others by some hard duty beset with great difficulties so that either they must forfeit conscience or else some desirable thing which they are loth to forgoe Oft-times the Lord tries some by company pleasure liberty occasions of sudden wrath distemper worldlinesse and infinite it were to mention all By these he would let men see all that is in their heart he will either discover their grace that he may trust them for ever after or else their halting self-ends hollownesse pride love of themselves strong poysons of heart breach of covenant and so humble them subdue their sinnes for them in due season that they may not deceive and destroy their owne soules And what wonder Doe wee thinke that God is willing to lose his cost or to harbour such under his roofe as he knowes not what to make of Such as under colour of Religion maintaine a great deale of loose scurfe within them Is it for the glory of God to owne such No surely he will put them to it one time or other that hee may by this meane separate the pretious from the vile and their owne hay and stubble from his owne Pearles and Jewels I grant we thinke otherwise and hope to escape in a mist and to carry our course even and faire God will try his to separate the pretious from the vile without any great trials or affronts and the rather because perhaps wee have long made a shift to goe on smoothly with praying in
the fittest way as he thought for that purpose and being mistaken in that is glad to heare of his errour and to mend it speedily 4. He abaseth himselfe below his condition so farre as to stand at the Prophets doore to crouch and creepe in the sense of his disease for the cure thereof with exceeding reverence to the Prophet All which although they might seem onely naturall effects of a man under trouble yet being orderly steps to a greater worke in Gods purpose and some of them in a sort religious acts of one that acknowledged a divine power to heale him doe argue that somewhat was in him toward the effect And yet loe here steps in a techie toy that is Yet crossed by self conceit a toy and prich his prejudicate and forestalled heart conceited against the meane appointed by God and this was that he looked to be healed another way more easie present and familiar to his humour How viz. that Elisha himselfe would come forth and by applying his hand to the place worke the miracle And this marred all the former attempts and besides hindred him first from marking the message which contained a plaine easie mercifull and familiar way of healing with a charge from God to wash and a direct promise of cure thereby without any colour or exception all which so solemnly delivered might very well have pierced an heart not exceedingly prejudiced and deluded both for the reverence of God and for his owne ends If Eglon an heathen King Judg 6. hearing of a charge from God no way assuring him of good was so obeysant as to come off his throne and worship God how much more might Naaman but lo his preconceit letted him from it As also from seeing his false heart full fraught with rage against the Prophet when yet he seemed to stoope so low and doe so much reverence and to conclude from yeelding nakedly to the way of God rather then to lose his labour and carry home his disease and from obeying the Command And just so may the case stand with such as have made as many spirituall steps toward conversion as Naaman did toward his cure They may first be brought to a deepe plunge under sense of sinne and the curse Application of the ground to the doct in hand for the clearing of it What faire hopes men have and that by the word of terror convincing their conscience under this they may be most wearisome and restlesse They may be kept from shaking off their terrour by other objects of pleasure profit or worldly contents they may heare of a remedy by one of wisdomes handmaids like well of the glad tidings long after it make speed towards it neglect no cost means or attendance upon it joy in the turning themselves out of their errours and mistakes and the appearance of more hope of ease they may honor the instrument with exceeding reverence wait at the posts of wisdome not houres or dayes but moneths and quarters thinking long till some seasonable answer come unto them thinking themselves happy that they may speed at last And yet how dashed when all their labour is ended And yet when the point should come to an issue and the fruit to be borne then shall one selfe or other either selfe-ease or selfe-will or selfe-wit and conceit assisted with carnall reason yea selfe-endeavours selfe-devotion selfe-mixtures of her owne with God bereave the soule of all strength to bring forth one or other selfe I say shall step in or be cast in by the divell as the gourd into the pottage to marre all to set the chiefe worke as far behinde as it seemed before to be set forward in so much that the voice of God both commanding to beleeve and promising speedy ease and forgivenesse shall be as a thing farre off And whereas the obedience of faith is or ought to be the upshot of the cure lo this selfe shall so blindefolde the minde and disable the heart from marking pondering and applying the promise thereby as if there were nothing in it whereas in truth all steps toward grace without this are frivolous yeâ— the base heart shall thinke this more frivolous then all the rest stumble at it cavill be discontent and flye off as if it had wrong that her endeavours and paines be not accepted without it which in truth is no other then to quarrell with God that her owne way may not be preferred to his and seeing that may not be rather to choose not to be healed at all but abide still in her old condition then not to prosper by her owne way and device I have desired to open the point at large because I make it the ground of a large doctrine whereof I would have none make question So much for the ground of the text Naamans selfe conceit and ours may differ in the speciall though the same in kind But I foresee that my hearers will by and by run to enquire whether this tech of Naaman be in their brests or no and whether it hath hindred their endeavours and also that all well affected Christians would be loth to lose their labour and sweat if they knew how to prevent it till they have enjoyed the promise And therefore I must tell them that I gather a generall point from a particular Naamans selfe was one branch of many but there be many more all as dangerous to them as this to him Seeing then I thinke it will be desired that they might know the severall sorts of this monster and the markes of this secret else selfe I meane therefore ere I reason or apply the point I will stay a while upon the discovery of the severall sorts of this disease so returne to the point againe if God please in the matter of Application I thinke none will deny that of all other lets of grace and salvation this of selfe is the most dangerous and the reason is because it is most inward and immediate I may say of it as Paul speakes of uncleannesse all other sinnes are without the body but this within a disease of the intrailes and bowels Selfe the most dangerous enemy because most inward and immediate Even so all other lets and enemies of Christ are outward Satan hath many injections temptations by Atheisme by the needlesnesse difficulty yea impossiblenesse of prevailing he hath many base colours to delude the heart withall by the contrariety of Christ to the corrupt spirit of man the world also hath many base and false principles to beat off the heart by as the disdaine of them that are so zealous 1 Cor. 6.18 the erroneous opinions which it hath of Christ and the profession of his truth Others hurt by this most mortally but all these are without and more easily avoided the power of the Word sooner scatters these mists The greatest mischiefe comes from within and were it not for selfe they could not prevaile by all their baits
it to see an insufficiency in a thing which is the price of every thing Mony and wealth can build Churches pulpits buy all ornaments of a Church Bibles and Tables and Chalices and hire Preachers and maintaine the Gospel now why then should it not buy Christ too especially if alms good deeds and workes of charity accompany a profession of Christ and his religion and a verball depending upon him and his merits alone not any Popish works or Idolls for salvation Alas such profession of word and holding Christ in judgement may easily stand with living upon the creature and building the soules nest of joy content and sufficiency in the holes of this rocke How hardly then should such a rich man or such a selfe in the creature enter into heaven What an enemy it is to Christ It is easier for a Camell to goe through a needles eie The Lord Jesus the truth it selfe spake it of a yong man who thought himselfe past danger Matth. 19.23 who yet hearing of this sufficiency of Christ if he would sell all went away sorrowâ—ull and why he had great possessions that is great possessions had him and filled him top full with another sufficiency which made Christ unsavory and the same I may say of these who were in the chase to get them when the sufficiency of Christ and all his dainties and fulnesse even a feast was offered them lo their answer was I am to goe see a farme I have bought oxen Luke 14. I am to marry a wife have us excused we have that which we like better we cannot come Farmes and oxen are joyned with wives to shew that selfe in any creature and carnall content sets the heart at rest and gives it a common wealth within so that it need not seeke out Matth. 13. So the third and last bad ground which had both some roote and some depth within yet without was so cumbred with these thorns of mony and pleasures living preferment great dependances favor and repute in the world that like a canker they fretted out the marrow and vigor of Christ and faith or neede of his sufficiency First How the creature forestalls Christ 1. It swells the soule with imagination that God loveth it 2. Prides it selfe in the ease and welfare which it feeles the fulnesse of the creature swells the soule up with a conceit that God loves it deerely that hee will entertaine it so richly thinking him to be as busie in heaven to make it a mansion as hee hath beene liberall in giving it one here not dreaming that the body may be full when the soule is leane and that riches are given for a snare of the owners as Micoll to betray David Secondly it prides the soule to thinke of her selfe according to the outward appearance and glee of wealth and welfare and that the soule is in as good case to God as worldward and though there bee infinite much in the world against it yet such is the bribing property of selfe in the creature that it perverts sound judgement not suffering the soule to thinke a thought against her owne worth conceiving that all should think her as she doth her selfe very good and in a safe condition Not remembring that for all the creature it may be blinde miserable and naked and go from a Paradise here to an hell hereafter as Dives did Thirdly it stiffens and hardens the heart against the words both of Law and Gospel 3. Stiffens the heart against the word preached the one including all the richest within wrath and driving them to a losse within themselves the other offering the eie-salve gold and robe of the Lord Jesus to supply that losse How shall that soul hearken to either which feeles no neede when the eare and heart is so bedulled and ingrossed with fulnesse and fatnesse of the creature that none of the Redeemers sufficiency can enter Now if it stumble at these two in the porch how should it ever enter into the secret the holy of holies in faith and regeneration This may be enough for the purpose of this discourse to open the truth save that this one reason may be added That selfe in welfare and wealth hath in it the spirit of scorning the Ministery of Christ With disdaine it bewrayed it selfe even when Christ himself preached for it is said That some who heard him scorned him for they were rich Luke 5. and the like humor possesses their successors And this property agrees well with them who make the creature their strong hold as I have heard of a City besieged which cast out loaves and victualls to the enemy in scorne and telling them that they were farre from starving As he said soule take thine ease thou hast laid up for many yeares Even for so many that the need of Christ will hardly be felt Therefore to conclude this branch also let mee admonish these persons that if ever the Lord will settle the alsufficiency of Christ upon them Admonitions to this sort he will first captivate this selfe in the creature and sub-ordaine it to himselfe he will cause the image of it to be despised yea cause the soule to cry out of her selfe and say what a foole yea a beast am I in thy sight Psal 73. the soule I say shall bee full of the creature even in a contrary sense that is stomacke sicke of it as a surfet The Lord shall rectifie the soules judgement about this selfe then the ranknesse of this pleurisie to be let out of the soule 1. See the vanity of the creature First by shewing it the vanity and insufficiency of it to helpe in the day of wrath how poore a fort it will prove in the day of affliction and feare It cannot rid the owner of an ague of the tooth ache of the least affront it hath no bloud in it to satisfie 2. Behold the image and face of God in the promise Secondly the Lord shall set the soule in a serious posture and meditation of that presence of his which shall make all the earth and the glory of it to vanish and melt and those who have beene formost in this creature-happinesse to come hindmost stand a far off from them who have chosen Christ to be their sufficiency then shall the glory of the one bee turned to confusion and the disdaine of the other to admiration Then shall all their worldly proppes become as broken staves the splinters of which shall pierce them much more then ever the care to get them could pierce them with sorrow 3. Behold the curse stamped upon the creature yea despaire The Lord will cause them to looke into the creature and to behold it as branded with a curse by sinne but doubly cursed when in stead of serving Christ it resists him and fights against him and makes Christ and the soule servants to it which is to renounce him who is blessed for ever
his vantage and all things considered it is no great selfe-deniall to sell all for so infinite a gaine to lose a present little for a future unknowne estate therefore his eye will not spare he will abondon all his worth and gage his credit too but hee will have it and so he makes it his own But having so done will not take twice the worth of it again Oh! do thou so poor Soule and prosper sell all selfe and all for though it be not worth in it selfe the parings of thy nailes yet because opinion and errour and a corrupt heart of selfe-love doe set such a price upon it he Lord is content to take it as a price of the Lord Jesus As David thought a pot of water upon such tearmes as the hazard of three Princes lives a meet offering for God so I say Offer God selfe and all it is scarce worth a pot of water of it selfe but as it is the price of life so it makes the selfe-deniall pretious to God Skin for skin and all that a man hath will hee give for life but even this pretious life and all will a sinfull soule give to save Selfe Oh! what is every man save his minde Each mans will more deare to him then the world The minde of every man is the man the spirit of the Miser the mind of the Drunkard the conceit and opinion of a Papist an Heretick or Schismaticke the will of an Adulterer though all of them are as vile as dung yet they are more pretious to them then life it selfe They will engage all rather then their will and selfe Even so fares it with corrupt selfe The Lord offers to the soule the Lord Jesus the fruit of his bloud and satisfaction to pardon save it But upon what tearmes Surely these that the soule sell all Alas what is all she hath to sell worth Shee hath nothing but bare walls within and a dung-hill without he that should carry them away to have them should take them at a deare rate for what is old Adams wealth but misery and nakednesse Oh! but there is a further thing in it the soule thinkes her selfe rich and full This conceit must be first abhorred the offer of Christ seemes to bee too hot and heavie carnall wisedome reason wit ease feare of losing liberties and all other selfe resists it yea she so likes the Pearle that she will yeeld a devotion a religion of duties of costly service to redeeme this price of Selfe the halfe of the Kingdome she can forgoe and the other halfe shee will yeeld to Christ and so save her stake but to sell himselfe wholly to the skin that Christ may be all in all ground money gold apparell meat drinke and all this is death But even this God must have or nothing For why This will lay grace and the thanke of the soule under feet which God cannot endure Therefore this price the Lord will have or nothing Oh! give it him freely One peece of Selfe will plead how canst thou spare thy darling Another to live at ease in an opinion of a safe estate to God How canst thou part with it being thy Idoll thy bosome delight But if thou be this merchant royall who is able to weigh the worth of the Pearl offered thee peace of conscience an happy death and happier life after I advise thee put it not off for the sake of a thousand Selves except thou will bring such sorrow upon thy selfe after as all thy will cannot make recompence for when the bargain is rejected As the Mariners in Ionah would have rowed to land to have saved Ionahs their own lives Jonah 1. but when no way would serve they threw all into sea Wheat and other provision And when nothing would do they cast Ionah himselfe in so let this last enemy Selfe as perverse as Ionah in his owne device be throwne over-boord rather then the pretious soule should bee in jeopardy Ministers must be the formost in self deniall Josu 3.15 And let us Ministers of God like the Priests that first stepped into Jordan when it gave way into Canaan bee the first that tread out this way to the people of God for it is a way which though it bee troden out plainly enough in the Scriptures yet had need of lively practice to teach it before men will beleeve it These sheep are much led by the eye as well as the eare by beholding the examples of their Shepheards I meane as well as by doctrine Oh! when they heare us declaim against Selfe and plead for selfe-deniall very stoutly with our tongues they lay their eare to our practice and hearing our Lute strings to jarre and seeing us wire-draw and cast about every way rather then we will part with any thing for peace of conscience or glory to God not onely not our livings but not our passions of wrath envie contention vain-glory not a brasse farthing of our gaines not a dramme of our pride ease idlenesse pompe and jollity will and stomack pleasure or preferment for Christ and his Gospel they have the measure of our foot by and by and resolve to give us the hearing till our tongues be torne but till they see in us more selfe-deniall they will never beleeve that wee speake the truth for Gods cause but onely as Parrets for fashion sake Oh! the infinite prejudice which we our selves brethren by our close cleaving to our selves have done to this great cause of God And this I can say That such of Gods Ministers as have hazarded themselves most for God and purchasing advantage for their Ministery have obtained more roome in the consciences of their hearts then many of such as have stood out to the uttermost and would not abate any ace of their owne for the winning of reverence to their doctrine And yet I would also exhort Ministers to be as instant in the teaching of this truth as in lively exemplifying it in their practice And rare it is to see it otherwise that those who have found by experience the life of this truth of selfe-deniall in themselves can keepe hot coales in their bosomes but must needs utter themselves to their people in a serious and painfull preaching of this doctrine There was a Statute we know of Mortmaine The true Mort-maine which was faine to bee enacted since the times of superstition in this our Kingdome to cut off the validity of such gifts as were given to the Clergy for Popish ends This Statute should every good Minister enact in his owne soule if ever he looke to doe good to others first to cut off and make Selfe a Mort-maine a dead hand for God doth so if it shall dare to bring any gifts to God for Christ and to count them as absolute forfeits as if a Popish fellow should give moneyes and yearly gifts to a Priest to read Masse or Dirigies for the weale of his soule after his decease And
all those objections and cavills whereby Selfe labours to rivet her selfe in the soule shee passes sentence against Selfe 5. Marke It answers all objections of Selfe and when Selfe hath spent her selfe in all she can say to hold the soule in her chaines yet the Spirit of Grace is stronger for Grace then Selfe for corruption Notwithstanding all her ease loathnesse to part advantage to the flesh difficulty of beleeving pretences and colours yet so it is Grace will beare the sway and perswades the soule to cast her out She is as those men of Juda whose words were stronger for David 2 Sam. 19 43. then the words of the men of Israel So that let Selfe dispute what she can against mercy yet mercy is that which at last the poore soule must betake her selfe to sooner or later and better at first while the heart is tender and willing to take paines then at last when she is sapped and soked in Selfe Grace is the thing she aimes at and although she have had many turnagaines and discouragements yet till she rests there and sets downe her stafe upon the promise shee shall have no rest or peace in her spirit and therefore bearing downe all difficulties cavills and pulbacks she resolves upon Grace and the freedome of mercy This cannot an hypocrite reach unto for either he is resolved to be as he is or else proceeds on in a continuall staggering If the former then he is hardened and will be as he is if he be in an error he will live and dye in it he will not change his estate for any mans hee desires to be in no better case then he is If the latter then he is alway devising of one shift or other to delude his owne conscience when it checks him for unsoundnesse making it his trade to daube it with untempered morter Contrary to both the Spirit of Grace causes the soule to bee informed of her owne danger to be content to heare of the hardest to amend any errors which have misled her though with much paine searing or lancing medicines or plasters she is willing to undergoe any hardship for a cure and will refuse nothing so she may be rid of an unsafe condition and although shee knows this divell will not out without foming and raging and much opposition yet she doth as the husbandman doth Eccles 11 4. who knowes if hee should observe winde and raine he should neither sow nor reape So the Spirit of Grace waites not while the coast bee cleare and all objections of Self be answered for she holds her own and will not be answered but breakes through the hoast of all cavills to come to the bare promise and when she cannot untie each knot by picking it shee takes her sword and cuts them in two at once that the soule may be at liberty Zachar. 5.11 And as the Prophet speakes of carrying the Ephah into the land of Shinar so doth the Spirit of Grace carry this resistance of Selfe farre away from the soule whence it may never returne any more to pester her in the maine point of resolving to cast her selfe nakedly upon Grace and Christ Sixtly Grace opposes Selfe by setting Selfe against Selfe 6. Marke It sets Selfe against Selfe and thereby wearing her in her owne way that shee may forsake it and take a better Hence it comes to passe that when the soule hath long traded with her owne affections devotions and duties satisfying her selfe with the warmth of her owne feathers the Lord sets another Selfe against them that is suffers some morall distempers to rise up in them as peevishnesse wandring after fond frothy vanities an inconstancy of spirit to unsettle them contenting themselves with the creature any shred of it eating and drinking padling in the world or about carnall objects which formerly they despised and why these Surely that they might be gastered by the worse from the better and being beaten from Self in both kindes might resolve to fasten upon that which might bottome them upon Christ I have observed it in sundry even of tender and good affections that through feare and weaknesse could not bee perswaded to cast themselves upon the onely free and unchangeable truth of the promise there to settle and to rest in Christs bosome without strugglings or distempers of their owne base distrust therefore the Lord hath suffered them to be exceedingly disguised and burdensome to themselves by the contrary qualities of sloth ease wearisomenesse deadnesse formality wrath and other baser evills Their former love of the word hath turned to indifferency whether they heare or no their painfull hearings meditatings with some life and savor praying with devout hearts and fervency with like care and jealousie in their other course hath wanzed and waxed wearisome and those evills which I named have come in their roome and when they have felt these pricks in their flesh to buffet them Oh! how sad and unsettled have they beene As a bone out of joint fit for nothing Yea how sullen with God quarrelling as if they never had any good wrought in them and sometimes ready to give over all in a tech and mood Why I pray you doth the Lord leave such painfull soules to such disguisements Hath hee delight to crosse them to breake the brused reed or to quench the smoking flax No doubtlesse Try your selves good brethren whether or no this hath beene your condition And if it have know that the Lord is just to deale thus with you although ye have not perhaps provoked him by an ill conscience by running to evill or wilfull rejecting of the meanes even because you still rest upon your owne bottomes and ascribe to your duties and affections he would pull ye off from these and draw you to set your soules upon better objects I know what objection you will make by and by That you have also as much as in you hath lyen strove against all resting in any affections of your owne Object laboured to deny your selves and to settle upon the promise Answ But I demand why then have you not obtained a bottome to rest upon You will secretly mutter and say the Lord hath not beene pleased to let out any saving and effectuall goodnesse out of his promise to prevent you in your endeavours and to sweeten you with the comfort of his Grace that so your labours might not be in vaine Doth hee not let out such sweetnesse as yee would Where then is the fault Could you lay the fault upon God Or thinke you that the error lies within your owne bosome What way hath God I pray you save the way of his promise inseperably attended by his Spirit to let in and convey himselfe into the soules of his poore servants Surely if you have closed with his promise for the assistance of the Spirit to convey his good things upon your soules then may and ought you to waite his leasure for the answering of your
doubtfull hearts and the Lord will not bee wanting to give you now and then such handsells of mercy as are meete to stay you and to assure you of better measures afterward But say the truth is there not within you a secret loathnesse to give up your owne bottome hopes and hold to the meere freedome of eternall mercy Or have you not kept a false measure within you that is to mixe your selves with mercy being loath to deny your selves your feelings zeale labours and devotions Have you cast these out and come under the power and authority of the Word I feare there is such a pad in the straw If there be not it is some sin against conscience which hath wasted you which must be abhorred but if it be as I have said alas poor soules then wonder not that God hath crossed you for it is for good even to fasten you to himselfe and above all meanes to acquaint you with his owne power who in the midst of these distempers of yours can forgive you can imbrace you with mercy and finde in his heart to love you even then when perhaps you could bite your tongues because you are so bad and this if you can beleeve it will carry meate in the mouth when all your own mixtures must vanish Try your selves by this marke whether the Spirit of Grace have so wildred you in the best and most pleasing waies of your own Esay 26. till he have driven you into your chambers to hide your selves there under the secret of the Almighty under that free infinite full covert of the promise till the evill be overpast Tell me brethren when you can feed and revive your spirits at this feast and warme your selves at this fire is it not high holy-day with you Finde you not a difference betweene this and your owne sparkes Bee content then resigne up your soules to this worke and say the Lord hath done you no wrong to weane you from your owne breasts that you might suck at his promises Seventhly and lastly the Spirit of Grace opposeth Selfe in all her errors and subtilties For the former Selfe is a great blinder of the eyes and causes the soule to sleep in a whole skin she doth so baffle her selfe with her owne shewes and forwardnesse that shee doubts not but her estate is good She saith with Iehu 2 Kings 9. Come and see the zeale which I have for the Lord of Hosts But the Spirit of Grace is a Spirit of discerning between errour and truth it seperates between the pretious and the vile gives clearnesse to the eyes of the simple Psal 19. causing them to judge according to the grounds of the word which cannot deceive to distrust her owne conjecturall and slight bottomes Truth is able to approve both her selfe and her contrary whereas error can comprehend neither truth nor her owne vanity And secondly she discovers those subtilties of Selfe It were endlesse to mention them by a few judge of the rest Sometime she is so slye that when her affections and duties forsake her she can recover her selfe by her whinings complaints and mutterings against her selfe as if she mourned because she attaines no better fruit of her labours Sometimes she will pretend that she desires grace really and is willing to be searched and that shee knowes not that evill which she would not gladly be rid of that she might attaine it But yet she deceives herselfe with dead wishes and will not ensue those meanes closely which tend thereto nor profit by the experience of her owne basenesse but her experience leaves her dead in the nest as it found her and she will not endure the triall nor set one foot forward to remove the stumbling-blocke of her iniquity from before her Ezek. 14. and her Idols from between her brest Therein she is as she was Againe a third subtilty is that she will spare her owne lazy skin and cut her selfe off from those more convincing ordinances and more pertinent and seasonable meanes for her owne good by putting herselfe upon such as are lawfull and good in their kinde as to avoid close attendance to reading of the word by singing of a Psalme also prayer by reading a Chapter instead of secret and private prayer she will chuse to pray with others or in family or upon a booke instead of extraordinary duties shee will content herselfe with her ordinary houres and all to shew that shee is glad to put off the Lord and save herselfe harmelesse with as small a pittance and as poore measures of spirit and courage as may be And commonly when Selfe pitches upon her course this is her property she is loose with God in the best meanes Againe she will so contrive her matters that for the shifting of some close duty of worship as meditation searching her corruptions repenting after falls or renewing covenant she will alway finde some occurrent or other duty of calling conversing with others needlesly or by some worke of mercy and duty of the second Table or any other fained pretence to rid herselfe of that which would stick to her spirit and discover her loose grounds Sometime which I would have marked when she is so hunted that she cannot shelter herselfe and is pressed to leave all for a promise she will turne presumptuous and professe that she hath cast herselfe upon that also and thereby hath put an end to all her former distempers purposing to cast about and fling out no more but settle herselfe upon the truth of God But alas this her fained cleaving to the word is nothing else save a dead relyance perhaps shee quashes her former feares and doubts But how Surely by a lazy and slothfull pretence of beleeving that she might be free from any callings upon reproofes or paines taking and delude her selfe with ease for why Come to the triall of her confidence alas it is without savor peace contentation or joy of heart saplesse barren and ventrous dissembling a selfe-deniall and calmnesse of heart but indeed a lethargy of the spirit willing to deceive herselfe No true desire to honour God in the fruit of a sound course or to purge out old distempers can appeare I say all the subtill and sly tricks of selfe-delusion the Spirit of Grace pierceth into and purgeth the soule of for looke what I have said of a few might be said of all the rest Although I deny not but many a poor soule hath some secret shreds of Selfe lying hid and unknowne yet I say the nature of the Spirit is to discover them if the soule be not wanting thereto And this be said touching the former generall head of the Spirits opposing Selfe Second generall How the Spirit of grace that it serves wholly for Grace In three things 1. In discovering the mystery of it Now for the second generall a second marke of the Spirit of Grace is That it serves wholly for Grace And that both in the
not trouble for the cause of Christ finde thee so busied about doing for him that thou shouldest neglect the consideration of those weighty respects for which he calls thee to suffer also Many irresolute and staggering ones have done Christ as much dishonour as some libertines and timeservers Selfe-love and ease hath so blinded them on the one side that they can looke but one way As thou canst not deny but truth is pretious powerfull and prevailing So adde this thereto aske what is truth study it inquire into it the consequences which attend upon both the faithfull sticking to it against all enemies and the treacherous traducing it for fear or flattery or any sinister ends Remember that of Davids servants and apply it to truth thou art worth tenne thousand of us if we fall there be others to raise up in our stead but if thou fall how irrecoverable is thy losse And say not this truth or that I could suffer for but such and such I dare not for if thou honor not God in denying thy owne cavils and suffering for any truth perhaps thou shalt be so left to thy selfe-shifts and snared by thine owne treachery that either God will deny thee an heart or the honour to suffer in greater truths if occasion serve Thirdly know for certaine God will have a day to trie thee what cost thou wilt be at for him If he have brought thee through the pikes of the enemies of thy conversion trust to it he will have some triall or other to know all that is in thine heart God bestowes no great favours especially Christ himselfe but he will be sure to try thee throughly of what mettall thou art made and whether the experience of his first and greatest love have deserved at thine hands the fruit of thy faith to cling to him and be of more worth then thine owne ends and contents He rejoyceth to discover those who are firme to him and beare him hearty loyall affection from the hollow and false If Abraham Hezechia Ionah Peter wanted not their trialls of whom some stuck to God others warped shalt thou escape Nay if God would try Saul and Ieroboam and Iehu so deepely will he passe thee over No bee not such a foole as to thinke that thou shalt scape in a mist swimme alway in a calme sea and runne a smooth course for as verily as God is true thou shalt be tried yea perhaps many wayes one after another Resolve thy selfe it is no slight thing in Gods esteeme to try his if he should leave them without trialls whereof all sonnes are partakers they were bastards Heb. 12.8 it is drosse and no oare which is not worth the trying easie duties of praying hearing and worship are no trialls for Gods close people in these dayes he will have other trialls for them and although perhaps thou hadst scaped many windes and blasts yet he will have some direct and opposite winde to try thee to the quicke ere the Lord have done with thee Selfe had need have trialls as Gideons souldiers Upon these considerations apply this exhortation briefly to thy selfe Application of all in two duties Be for him that hath beene for thee even the Lord Jesus be for his glory and honour to thy uttermost I will commend but two passages to thee First in the feare of God my beloved be sure that you deny your selves for God in the point of doing for him Secondly 1. To doe all for God in the matter of suffering in both which thy whole obedience standeth I urge no exactnesse but such as the Gospel both promises and affords to a beleeving soule onely I exclude treachery and falshood For the former aime at God and deny thy selfe in thy doings and duties in thy worship and use of meanes in thy speciall calling and condition of life This will inure thee to the latter selfe-deniall in suffering Throughout thy whole conversation of life towards God and man thou shalt finde that from the center of selfe-love the Divell will teach thee to draw lines of crookednesse and obliquity warping from God and tending to it selfe The soule cannot endure to be under the authority of God either commanding promising or threatning it hath a bredth of her owne in the narrow of God See Hos 10.1 and where shee can fleece away ought from him and his ends to herselfe she is safe yea where the duties are strictest shee bewraies most a false heart which being pincht in the point of her owne ends is ready to cast all in the dirt In fasting what pleasure can the soule finde to herselfe instead of soule afflicting Esay 58.3.4 Much more then in ordinary duties she will dispence and seeke herselfe In mens buyings and sellings how doe they foist in a dreg of seeking themselves loath to lye close to the rule to doe as they would bee done too In preaching the solemne truthes of God what a deale of selfe-honour and men-pleasing creeps into the duty What duties meanes or graces are there which are void of this dead fly Witnesse the innumerable dispensations which this libertine age seekes to herselfe in all her wayes in fashions attires recreations worldly dealings lending letting hyring and borrowing In the duty of prayer how scanty seldome carnall are wee Looking sometime more at them that heare us or at the setnesse of our sentences edge of our owne affections then at Gods awfull presence our owne abasement or the speciall ends that concerne us What causes so little mourning and fasting for the sinnes and sorrowes that are upon us or hang over us Selfe-love every man lookes to his owne matters his owne griefes losses take up all his teares and desires What causes Magistrates to be so partiall and connivent at offenders at drunkards breakers of the Sabbath Selfe-love they are affraid to be noted to bee precizer then needs they seeke their owne bribes or ease men are loath to disquiet themselves for God or conscience Whence comes our murmuring under our crosses or our sottishnesse and insensiblenesse under them Both from selfe-love either tendernesse to our owne skin or loathnesse to be at any cost to search out the causes to humble the soule or to repent loathnesse I say to lay any thing to heart What is the cause of so many jarres and janglings among Christians for meere trifles to the dishonour of God and their communion Selfe-love that seekes her owne ease and profit little looking how others fare Christians in generall will professe selfe-deniall yet take pritches discontents Endlesse it were to mention all learne we to seeke God in all we doe and whatsoever we finde our conscience to accuse us of as an excrement and superfluity of our owne beware we nourish it not in our selves lest it poyson the carriage the bent and streame of our indeavours with singularity hypocrisie and selfe-love Shake off conceits rash surmizes tetches enmities sullen froward humors 2. In suffering Lastly
late being men wholly ungrounded in the principles yet under pretence of zealous magnifying the freedome of grace and power of faith how have they puffed up themselves in a conceit of their owne perfection and maintained that they need not pray daily for pardon Oh wofull pride Moreover beware ye Ministers of Christ of preaching Christ carnally of envy rather then good will and of swerving from the plaine and effectuall demonstration of the spirit whereunto all learning and parts are too meane to serve and attend Beware I say of taxing such as although they affect not your course yet come not shorâ— of you in sufficiency and worth Farce and stuffe not your Sermons with quaint and neate words frequent quotations of Fathers and languages whenas God knowes you make it some of you but a vaile to hide your ignorance among them that are simple Alas oftimes your false Latin and Greeke bewraves you to the judicious Peter converted not three thousand at once with such preaching Be wise unto sobriety I deny not but among the learned or in controversies handled among them there is good use of tongues and arts oftimes 1 Cor. 14.21.22 But to the simple idiot ye are but signes of Gods wrath no instruments of Grace Again affect not morall subjects alone in your Ministery though there be use thereof but especially strive to goe against the carnall edge of the people and first ground them in those things which are spirituall urge the doctrine of originall sinne faith in the promise selfe-deniall the new creature mortification taking up the crosse preparation for death and the comming of Christ other things will fitly follow if once your peoples hearts be truly broken and moulded in Christ they will soone take the stampe of your morall doctrines but if ye beginne with these you shall as soone take an hare with a tabor as draw them to savour that which jarreth with their carnall reason So much for you my brethren Now for you the people and hearers I say this be not led away with Object 2 partiality and conceit in heaping up to your selves teachers of your own despising others People in divers things but in all simplicity embrace such and all such with an indifferent spirit according to the proportion of their gifts who are meet to do you good God hath made them all yours to serve your souls be not so base as to embondage your selves and cleave to such or such persons or parts neglecting the maine scope of common edifying occasion not jealousie and distaste among Gods Ministers themselves by your folly as ye must needs doe if they be not the wiser but cull out each mans speciall gift and make use thereof as given you to the supply and furniture of each part of the body with most apt and meet grace and ability for her need Discourage not Gods Ministers who are faithfull by balking theif Ministry and cleaving to strangers and perhaps inferior to them These are pangs of carnall wisdome and savour not of that spirit which is from above pure and peaceable Jam. 4. Much lesse be drawne away from sound teaching to carnall jangling that so ye may learne an easie way to heaven forsaking that one way which is truth and life Affect not pompuous words great shews such as set forth themselves with carnall complements and ostentation admire them not perhaps because you would faine come from Church with as whole a skin as yee brought loath to be galled because your conscience is crazy therefore ye seeke to such And just it is with the Lord to plague people for this carnality of yours with Ministers just like themselves lips and lettuce cup and cover agreeing that each may be a stumbling block to the other So that although you live as ignorant and blinde as blocks or bats yet you shall glory in the flesh of each other saying you have one of the Belwethers of the Country as good learned peaceable and good a fellow as any in the Kingdome Oh! how doth Satan infatuate the world with the golden cup of formall devotion through such that he might cry downe the power and sincerity of the truth Furthermore although you affect the most Religious Ministry yet rest not in the person fasten not your faith upon man his worth zeale holinesse beleeve not for mans sake but for that power and efficacy which you discover in the ordinance let Gods truth be that into which your assent resolves it selfe Joh. 5. end least otherwise Satan buffet you in the time of trouble that you never distinguished persons from thinges and the demonstration of truth from mans excellency Againe catch not at new points forsaking old grounds nor at choice similitudes allusions and discourses I observe it among some of you that if God vouchsafe us sometime more neate expressions then ordinary how are you taken with them Oh! such a Sermon such a point how it affected you take heed your braines deceive not your hearts chuse out speciall Sermons by the peculiarinesse of conviction and perswasion not by pleasing conveiance of words Besides looke not at the outside of thinges but at their spiritualnesse looke not at a Minster as a friend or one that stands up to fill the roome to serve the cure and to stoppe confusion 2 Cor. 3.1 But so let men thinke of us saith Paul as the dispensers of the mystery of Christ whatsoever their infirmities errors and wants be and of the manifold graces of God as messengers of reconciliation as helpers of your joy not to domineer and play Rex but to feede the flocke and to seale them up by the promise to beget them to travell againe of them till Christ be formed in them which thinges if they were looked at by the people alas that unsavoury and carnall eye wherewith they behold the Minister would be turned into a spiritual their feet would be beautifull they would give them their very eies Rom. 10. and count them as men of tenne thousand Job 33. Men weigh not their gold in large hoppe scales but in small ones for the nonce and so they weigh truly so let not the Minister of God be put in common carnall ballances but in the weights of the sanctuarie Then the Minister should be a Shekel indeed and have double honour and maintenance and be received as in the name of a Prophet above a common man you whose soules are ingaged to him as an instrument of your salvation Matth. 7. can tell what I meane Such say with Paul 2 Cor. 5. I know no man now according to the flesh but according to their grace and spirituall use Inure your selves to it now and at sickenesse and death it will be sweet for you to heare God in him I mean your Minister losing upon earth that which he hath formerly forgiven in heaven But I see that I have broken my bounds I must breake off abruptly and leave that which
flattery of superiors Oh! there is a slavishnesse in some mens spirits that so they may bee taken up with their betters they will forfeit their Religion they will lose God rather then the company and countenance of the great An eight is base ease and formality Ease and formality of profession it is an Idoll universally received and spit out of the mouth of carnall reason the Masse as we say bites not A ninth is pollicy Equivocation when men equivocate with their owne conscience for their safety sake as those in Queene Maries time who would come to Masse to spare their skin and now adayes what dare not men doe to save a living Here perhaps it might be expected that I should say somewhat about Jesuiticall equivocations But if men of their owne side might be heard speake against them Papists against Papist I need say nothing Josephus Bâ—rnes for sundry of them have written in the open disclaiming of such villany It is sufficient Mâ—lderus Episcopus Antwerp that in such equivocations the heart thinkes one thing by reservation and speakes another and that to deceive What is lying if this be not And whereas they say that is for lawfull evasion I answer it is indeed for evasion but that which is by a lying way cannot be lawfull A Papist is asked art thou a Priest He answers no hee reserves this not a Priest of Baal or not a Priest to utter it to thee herein is a lye both for matter and manner for matter in that he utters for manner in that he means that is to deceive They object the whole proposition made both of the expression and suppression is true I answer That only which is expressed is the proposition which is a lye not that which is concealed if that were uttered the whole were true but so there were no cosenage To thinke a truth which in word they gainsay is a lye A lye properly respects another by declaring his minde by words which serve to that end no man is said to ly to himselfe but to another If I should say the fire is not hot meaning by an heate externall or a man is no reasonable creature meaning as an Angel are not here lyes Hee that denies denies whatsoever is contained under the sense of that he denies He therefore that so answers and sweares is perjured and so all sound Divines affirm Let what tricks be used that can be God takes the oath not as he intends it who makes it but as he who takes it oaths must go according to the common use of men To sweare is to call God as witnesse in things doubtfull but who doubts whether a Priest be a Priest of Apollo Truth is an act of righteousnesse not to be esteemed by conceits but words See Jerem. 9.8 2 Cor. 4.2 It is objected they maintaine not such answers alway but for uses to shunne danger death c. I answer that which is nought must never be done He that saith I saw not such a Priest reserving in his minde at Rome or Venice doth not qualifie his lye because he doth it to himselfe onely another cannot apprehend his mixture or limitation Such therefore are of Saint Iames his double minded ones It is objected that which is concealed is but onely a desperate thing not contrary to that which is uttered I answer yet it is a lye for if I affirme that of Plato which is only true of Socrates it is a lye yea this is a double lye because it is under the colour of simplicity Againe an oath is the end of all strife Heb. 6.16 But by these oaths controversies are never ended but endlesly multiplied they object the judge is incompetent or they are asked of things under the seale and secret of confession but then we must not lye but shunne such a judge or deny to answer for what is so false but may be made good if we may reserve what we list A written lye borrowes no truth from him that reads it nor a spoken lye by him that heares it a lye it is because it is so in the writer and speaker Truth must be to us as David was to his souldiers worth tenne thousand of them so worth our life goods liberty and all The speech of a woman I will not therefore deny a truth lest I should die but I will not lye lest I be damned Tell me what lawes could bridle lyers if this course were lawfull How foolish were the Martyrs who lost their life for want of this trick Whose testimony should be currant in Court These equivocators object the lies of the midwives Abraham David Rahab c. But one sinne excuses not another When 1 Sam. 16. the Prophet said he came to sacrifice he was not asked the question he spake the truth but not all neither needed he Christ seemed willing to goe further but did not and why Because he was disswaded by others Other examples which they bring are not words which require a reservation to cleare them from a lye but have an entire truth in them being aright understood The conclusion is the trade of equivocation is divellish Ambition A tenth is affectation of honour and preferment for which it is easie to lose a good conscience hee that can lose a little pompe may purchase a great deale of peace So also to end schisme and singularity these and such like Schisme and singularity are oyle to this flame of this corruption cut these off intercept these succours and through mercy this carnall reason may be starved and vanish for lack of nourishment and fewell But I insist no longer let this serve for the fourth branch and so for the whole use of Admonition A fourth use may be confutation of Popery It is a meer dunghill raked Vse 3 together by carnall reason Confutation of Popery All the world itcheth to goe after them Those that fear God should say as Peter answered Christ Joh. 6. Will ye Instance 1 also goe after them No Lord thou hast the words of eternall life Alas men are weary of spirituall worship when they have carnall The Divell and his eldest sonne know well the complexions of carnall people and when the Gospel hath beene preached twenty yeare together yet people will long after the garlick and onions of old Religion and carnall reason with her taile sweepes downe a great part of the starres of heaven we doe but gugge and tire most men with our preaching of selfe-deniall and faith Alas one carnall Popish fellow would draw more after him then tenne Preachers As one saith The Divell never shed drop of bloud for us yet he boasteth that he can have ten to one more at his beck then Christ Popish Embassadours have puld away abundance of London professors to their Masse they stablish their throne upon these two pillars of pompe and devotion both carnall and by their Circe her cup have made drunken the Princes Peeres people of
sorts And therefore for so weighty respects they permitted that for the present which afterward no doubt they would have abhorred The Jewes no doubt did hereby thinke him to concurre with them in the esteem of ceremonies but their error was nothing to him whose end was to confute slander for whenas he came among such as opposed the doctrine of Christ by urging the necessity of ceremonies he was as strongly against them as he was yeelding in the other where no such danger was For neither was he so hot against the Jewish ceremonies when they were used for conscience by the weake and ignorant and not with opposition to Christ in the point of salvation Nay rather then he was all in all to all that he might win some and gave way wisely to things not confessedly abrogated for a better end And to these instances many more might be added but I see the time beloved is more then past The conclusion of all is let us abhorre all falshood and subtilty let us try and examine the colours of good and evill let us keepe that which is sound and abhorre that which is contrary suspecting alway our base nature which seekes her uttermost liberty and through selfe-love easily beleeves that to bee warrantable which it desires And so joyning an equall caution the simplicity of Doves with the wisdome of Serpents wholly resigning up our selves to be guided by God and not seeking our selves the Lord will mercifully bring us out of both sides of extremities Eccles 7.18.19 Which that he would doe let us begge heartily of him as all other graces in the name of his Sonne To whom with the Father and the holy Ghost be all glory and praise both now and for ever And so I finish this doctrine also of carnall reason the first of those points which I propounded to speake of out of this twelfth verse purposing to proceed in the next Lecture with those that remaine THE NINTH LECTVRE still continued upon this twelfth VERSE VERSE XII VERSE 12. Are not Abana and Pharfar rivers of Damascus better then all the waters of Israel May I not wash in them and be cleane So he went away in a rage VERSE 13. Then his servants came neere unto him and said Father if the Prophet had sayd c. I Have already beloved in our Lord Jesus dispatcht those two former points which I gathered out of this twelfth verse 2 Kings both arising from the cavill of this poore leper Naaman at the unexpected way of the Prophet to effect his cure The former point was How full and fertile a base heart of unbeleefe is of cavills and exceptions against the cleare truth of God The latter was carnall reason is a great caviller and enemy against the word and promise I dwell no more upon either It is time now for us to hasten forward to the second generall head contained in this verse And that in a word is Naamans distemper upon both the defeat of his erroneous conceit and the heresay of a new senselesse to his reason and unlooked for direction In this second generall through providence we will insist in this order First enquiring into the roote of this distemper of his and discontentednesse Secondly The Second generall head 〈◊〉 this verse Naamans distemper handling the distemper it selfe To leave the latter to his place and come to the former The roote of his distemper was a maine error or mistake of the Prophets message and a false opinion of his owne way of curing If this had not beene all his pudder had beene spared If he had but admitted one true principle before hand that God must be left to his owne way and course of working a miraculous cure and it is not a meete thing that man should be both chapman and customer to pitch his owne price upon Gods commodity or binde God to his owne invention but leave him to worke freely as him pleaseth being glad that he will worke any way for the releefe of a poore distressed creature I say had Naaman but stooped so low as to suffer free mercy to utter it selfe freely and beene thankefull for it too all this distemper of his which doubtlesse expressed it selfe in more passages then the text mentions might have all beene prevented Then his cavilling with the message as foolish then his discontented receiving it with wrath then his proud and coy heart that could no longer forbeare to waite at the doore then his scorning of the Prophet as being of a great friend become an enemy then his flinging away in a mad humour and desperate rage not caring to return home as he came and lose his labour then his fiery indignation and railing upon all the occasions of his defeate all and every of them had beene forestalled and he brought on to the cure with ease and content But now we see how this one error causeth a world of sorrow not easily redressed except the same mercy which this silly orphan cavills at so much had even pittied him in his kicking against it and had inclosed him in her armes and not suffered him to be miserable who would not be happy But of that after Doctrine Admit but one eâ—ror in Gods matters and infinite follow This being our bottome to ground upon let the point brethren be this That the yeelding to one erroneous principle in the weighty matter of grace salvation or in any matter of Religion causeth a great deal of danger and distemper to follow thereupon It is as a breach in the sea which at first a little cost if foreseene might have stopped but after is hardly recovered Jam. 2. As S. Iames speaks of the tongue so here Behold how great a fire a little sparkle kindleth Proofes of the point I will prove the point first God willing by Scripture reason and experience and then which is my maine aime will apply it And for the first take these texts Psal 73. David had forgot his rule That the wicked though they prosper never so much yea though they live an hundred years Eccles 8.12 yet it shall goe never the worse with the righteous For a sinner of an hundred yeare old is accursed And there is no discovery either of love or hatred certainly by outward administration Now what comes of it Oh! saith he my feete had well neare slipt nay he had slipt indeed and fallen too I had almost condemned the generation of the righteous hee beganne to blesse the wicked and to wish their portion to be weary of his choice his hopes and that he was anointed King And why Because the wicked florished as the greene bay-tree their paths were anointed with butter and all prospered with them Such a foole so disguised yea a beast in Gods sight he became by one error committed in the admittance of a false ground which when once removed the eclipse ceased the coast waxed cleare againe and he recovered his former hold againe
inspired with more of Gods meaning then himselfe must be appointed as his teacher to doe him better service in this their superiority then ever they did before And it seemes to me Opening of the ground further that in these two respects the Lord would tame his spirits by his servants the one this That now he sees them convinced of that mystery of truth which lay hidden in the Prophets message and appeared not to himselfe he thinkes it high time to follow The second this That now his stomacke is left without any abettors his high spirit is left to it selfe from the Prophet he had that he could have and so now his servants turne abettors of the Prophet against him turne strong Counsellors against his rage and carnall distempers not one now of all his retinue that sticks to him or humor him now he is in a strait in a strange place he is like to goe home uncured alone if he will needs goe for not the poorest page of his company dare carry him home a leper all offer their best service to Jorden for a cure all are for God and for the end of providence sway'd as one man to the obedience of the charge not one offers his attendance to Aram The speech is woe to him that is alone Eccles 8. but here it is contrary happy is he who is left alone miserable while he was abetted happy being forsaken For why Now there is no remedy but Jorden all cry that way now hee is in a strait now servants and all are for it what should he thinke but the finger of God is in it to perswade hee can but venture to try there he may have helpe at home there is none what then should he now do but try Oh! what a turning of the streame beginnes here to be What a venture is now made upon this so long cavilled and scorned Jorden And with the entring of these thoughts lo more and more light entreth so that at last he obeyeth Out of both these passages brethren let me note somewhat and that but briefly and I will no longer hold you from the substance of the words themselves Doctrine The grace of inferiours a great helpe to superiours Joh. 13. From the former of these two I note this that when light and understanding is wrought in the inferiour it is a great convincement to the superiour to follow As the superiours eminency sometimes is a cracke to the pride of an inferior as Christ stooping to wash his Disciples feete Hath our Lord and Master denyed himselfe so farre and shall we bee prouder towards each other Amplification of the point So the judgement and wisdome of an inferiour is a checke to the conceitednesse of a superiour Surely I see that even he whom I disdained is wiser then my selfe it is time for me to be a foole that I may be wiser Out of the mouth of babes and sucklings hath he ordained praise Matth. 21.16 saith the Psalmist Paul in one place Rom. 11.13.14 tells us that he magnified his Apostleship among the Gentiles that he might breed an emulation and shame in his Country-men that they were so backeward 1 Pet. 3.5 Saint Peter also tells the women that he would have them subject to their rude and churlish Nabals that so their conversation might become convincing when God should visite them Some indeed as Saint Iude saith are so base and perverse that they rather are moved to prich and disdaine by their inferiours forwardnesse calling them hastings soone ripe soone rotten ragged colts make the better horses and calling their zeale pride boldnesse singularity Much like that foolish Prophet Balaam reproved by his Asse which spyed the Angel of God standing in his way 2 Pet. 2.16 when he could not spy him himselfe and when she dasht his foote against the wall by starting he smote her But we see he is recorded as a notorious beast more brutish then the Asse and therefore convinced by the Asse herselfe But where there is but a dram of ingenuity and humblenesse the very thing it self speaketh When a poore silly woman of the inferiour and weaker sexe shall see that in the Ministery which her husband sees not who yet goes for a man of deeper understanding what a buffeting is it When a poore servant of meane esteeme and belonging to some base office about the house shall meet with the knowledge of Christ in the Gospel which the Master of the family wants what an upbraiding and humbling it ought to be Lo such a poore wretch hath that in him which I cannot reach who yet should be the fountaine wherefrom should flow all wisdome for the replenishing of the whole houshold committed unto me Oh how it troubles me A poore child a creeple to have more in it for true gracious revealing then all the fry of jolly children how doth it convince them God is in it of a truth Alas by this the Lord casts down the high things of mans wisdome when it sees it hath no more nay not so much as the basest worme and most contemptible of a thousand The great things lofty and stately the Lord laughs to scorne by the silly and meane things And then where is the Scribe and the wise man with all his depth Sure it is meere shallownesse and folly I have to this purpose spoken before The sluggard seeing that in an Ant which he wants may be humbled Therefore in a word let it speake first to the silly and simple and tell Vse 1 them if they were as they should be Instruction Meane silly ones if godly are not contemptible as base and despised as they deeme themselves God can cloath their uncomely parts with more honour and cause them to be terrible to the proudest to convince and humble them Small creatures as the Cocke is a terrible object to the Lion it selfe nature having so curbed that mighty creature Inferiours make themselves despised because there is little in them to honour them for if there were it is not their meannesse could do it Ah yee poore underlings in this assembly here is a portion for you for ye are of the family Matth. 12. and stewards must give each one his due me thinkes I pitty you to see how painfully some of ye drudge in the kitching others in the field others at your wheeles in your shops and meane occupations with poore maintenance God knowes and lesse countenance I pitty you serving men who upon small wages creepe into your Masters houses glad of meane vayles But alas that which makes you such pezants and poore sonnes of the earth is not your outward quality your poverty your service your meane attire and sordid worke for all these are for God Looke into the Scripture and ye shall meet with poore things which yet carry their marke of honour upon them 2 King 4.1 Marke 12.43 verse 3. Philem. 3.4 That poore Prophets widow left in debt
of fidelity to appeare in the course of service refusing no employment whereby the heart may utter it selfe for Gods sake to man to whom God hath committed authority and commission to presse obedience and faithfulnesse in a lawfull condition of life whereof more in the exhortation if Cod will shall be spoken I now hasten to the Uses The first use may be just Terror and Reproofe to bad and unfaithfull Vse 1 servants who neither looke at faithfulnesse ere they enter Bad and unfaithfull servants terrified neither care to practise it when they are entred For Terror first Alas whither shall we goe to finde such as first give themselves to God and after to their Masters Who lookes after entrance or moulding into Gods principles They doubt not but to the worke they are hired unto they can dispatch it so can horses and oxen and goe through stitch with it They have been in good houses they say where there were folke as hard to please as others and yet them they could give content too and they hope they are wise enough to make their covenants But as for being made faithfull as Paul saith 1 Tim. 1. and putting into Gods service first alas they know not what it meanes so they be faithfull droiles and drudges they thinke more cannot be required so they can doe worke enough what care they to lye to sweare to guzzle at their times appointed to abuse and prophane the Sabbaths to balke the congregation to runne about their own occasions when God should be worshipped And if they be reproved they aske Is not your worke done And so thinke to stoppe all mouthes But alas There be yet worse then these even debaucht and slacke hayred companions whose trade and course of life it is to runne from Master to Master and when they have wearied one house then runne to another and poyson that with their prophane drunken uncleane and cursed qualities I speake of this Nation of bad servingmen then which generally none are more ignorant of God or loose licentious in life As for faithfulnesse to their Masters they know none save to cast on their livery and waite upon them idely at home or abroad and spend their dayes and yeares in a most vanishing cursed prophanenesse And the truth is the condition of servants in the houses of great men who keepe a retinue and attendance of servants for state and number is so idle and slothfull for the most part that it is of necessity that servants be so wicked ease and base sloth so defiling them that whether they depart quickly they pester so many the more houses or if they abide they defile that house so deeply that the taint of it can never bee washed out I speake not A caution as if God denyed to great persons the liberty of much attendance But then they should not thinke it a disparagement unto them to looke so narrowly to the wayes of their servants that when their attendance upon their tables or their persons within or without is ended thay may improve them in some such other businesse either ingenuous or mechanique as may prevent that forlorne and wofull sottishnesse and sloth which when it hath possessed servants causes them to be noysome to God to men yea oft to themselves besides the poysoning of the family by their examples The siâ—s of bâ—d servants If servants were first leavened with the fear of God durst they enter into service upon such tearmes Now as concerning meaner mens covenant servants or journey-men what should I say where is there one of tenne that enters into service with the least sparke of Religion in them I dare speake it this Nation of journey-men for the most part is a greater bane to townes and families then any one besides For what is their life save a licking up of the scurffe of the Country yea the depth of Satan and leaving it behinde them wheresoever they become So that the lewdnesse the swearing the bastardy the unseasonable houres and revell route of townes may as much be fathered upon these as any And as for the beholding of God in the ordinance of servants how far are they off it They can skill to get inâ—o houses of liberty where there be no Puritans where they may have most elbowroome good usage for meate and drinke best wages and when they fayle of these get them gone on the suddaine and leave their Masters in the lurch to provide for themselves God they see none in an ordinance their governours they looke at as they serve their turne as they shew them countenance according to the vayles they can get under them But as for conscience to deny their proud hearts to live meekely subjectly and patiently under that yoke which God hath put them under they are so farre from it that let them be crossed their blood being up they neither will spare their Masters in words nor deeds blowes nor wounds What wonder They never came where Religion and faith grew their sent is still in them and occasion being offered there is no basenesse so horrible but they will commit it no unfaithfulnesse so great but they will adventure it They are traytors to God how therefore can they chuse but be unfaithfull to man But all their unfaithfulnesse is not in the entrance for what is their practice save a perpetuall trade of unfaithfulnesse Witnesse the infinite company of bankerupts dayly growing and the decaying of so many husbands tradesmen and shop-keepers whereof if yee enquire the causes it is an hundred to one but bad servants come in among the chief If their Masters be thrifty circumspect to overlooke the state of their families to debar them from free egresse and regresse too and fro all their commodities they blaze them abroad for such hard Masters and unbeteaming that it is pitty they say that a good servant should ever come within their doores And if they dislike their diet never so little as not dainty enough though indeed too good for them what is their custome but to combine and each to lay their heads together to filch their Masters commodities bread wine beere what not for the serving of their appetite What is more usuall among servants then to forfeit their trust and to use those keyes which are committed to their care for the safeguarding of commodities under their hands in Dayrie in Almery Buttery or the like for the betraying of them into the hands of them that imbezzel them by unseasonable feastings junketings and merry-makings their governours perhaps being asleepe in their beds And because these are thought but trifles what servants almost are there now adayes who may safely be trusted with those thinges which yet they cannot be well kept from I meane their Masters receits accounts and moneyes which they are trusted with either as Prentices Receivers or Stewards Servants being now growne to that point that further then they are watched narrowly they will have it by hooke or
thy servants for ever Naaman here is not for nothing called father by his servants who are as thankefull to requite his respect And the truth is he might account the cure as wrought by their perswasion under God and his Prophet And still I say as before the fatherhood of Masters would breed childlike faithfulnesse in servants and doubtlesse the many clamors of both sorts against each other by taking these counsells would much what be stopped And so much for this point also added to the former by a necessary coherence So much also for the first qualification of servants and Masters faithfulnesse and respect The second thing in the persons attempting Their care for their Master with seasonablenesse and wisdome Now followeth the second thing to be noted in the persons attempting and that is their due behaviour of themselves in the attempt making Which I noted to consist in a compound of sundry vertues especially of wisdome tendernesse and seasonablenesse I will not handle them apart but altogether yet I would open them briefly for the better grounding of the doctrine And first their wisdome appeares in this that they mix awe and feare with love a due reverence compounded of both Some would rather have discovered disdaine of his folly and rage but even in these humours of his yet they bewray their reverence of him Father is a notion made of feare and love The ground of the point opened As if they had said your are our Master we your servants wee come now to treate with you in a case concerning your owne good yet wee understand our selves to be inferiours and that the person which we sustaine will not beare any boldnesse or sawcinesse Let our words therefore be accepted and wee shall thinke our paines well bestowed commonly men thinke reverence is superfluous in the case of welwishing to others we may be as bold and usurping as we list no but even in this also very great humblenesse and loyalnesse is required Secondly they are very tender meeke and mercifull to their Masters soule and present condition and because it needed some expostulating and contesting for the better piercing into him so yet they saw that his froward passion would not endure any harshnesse or sharpenesse from them and therefore they put on a meeke spirit instead of Master call him Father sugering the bitter potion they were to minister they come with the heart of a Lion for courage and resolution to thrust in the loose joynt into his place yet with the hand of gentlenesse and smoothnesse Even as Chyrurgians must doe to broken bones Wrath added to wrath would have caused madnesse But this mildenesse brake the dint of it Thirdly they adde seasonablenesse to both Angry men we say must be waited on till the humour is over But now the case required present advice For if their Master had set spurres to horse and made away homeward who knowes whether any opportunity would have beene offered them to treate with him But now while the Prophet was at hand and the cure in some hope it was their season to strike in with him and to prevent future danger Now therefore they rather chuse to take their time and to alay his wrath with much moderation of heart toward him then to waite for the cooling of it while remedy was past All these three come to one that is a due and discreet behaviour in attempting to heale one who was distempered and passionate If they had violently driven out one naile with another and taken him to taske thus Sir you shew your selfe scarse a man not wise enough to see what businesse you are about you are mad with your owne shadow and who shall be wise for one who will needs play the foole against himselfe Wee for our parts are resolved to give you over if you bee at this point goe home hardly and repent at leasure c. Alas what had come of it ten to one a further enraging of him and a splitting him against the rocke of his owne passion and making the disease incurable This therefore they saw was no course to be taken with him and therefore they melt him with mercy rather then batter him with terror saying Father if the Prophet had said some hard thing wouldest not have done c. They cover their expostulation with sweet speech as one that would lap up a pill in the pap of an apple The point then will be this It is no easie taske for any Doctrine It is no easie taske to advise rightly in spirituall distresses to encounter them aright who are in any distemper or thus To speak to them that are distempered in spirit to any good purpose is a worke of some difficulty And as touching the ground of this point out of the text it is evident that it was difficult for these poore servants thus to encounter their Master For to say truth it was none of their owne worke but the Lords in them who set them on As is was said of Hophni and Phinees 1 Sam 2.25 it was from the Lord that they should not heare the counsell of their father because he meant to destroy them and of Rehoboam 1 King 13. it was from the Lord that he should not heare the voice of his old counsellors that so he might fall So it was from the Lord that Naaman should take counsell of his servants not to turne away in a rage but goe to Jorden and wash that so he might be healed and therefore much more the meanes were from the Lord whereby this was effected The Lord sent them forth with meet furniture and caused them to prevaile which else would not have beene For these three qualities of wisdome tendernesse and seasonable fidelity Reason 1 are no common gifts either in servants or Ministers or any others for the redresse of the afflicted in soule and spirit Every one will jangle and prate of them that are troubled it is easie to play the foolish the harsh and unseasonable counsellors but wise meeke and savoury counsell is as they say of truth hidden deepe in the earth and hardly digged out I will say a word or two of the text and then enlarge my selfe further to the point First for inferiours to encounter a superiour Amplifying of the point out of the text a Noble man of great spirit was a thing of some difficulty especially in such a perverse temper as he was in Equals to equals or superiours to inferiours carry an hand of greater authority then inferiours to their betters Because the spirit of the great soone rise against the meane as if they thought themselves despised And therefore the Lord forbids every one to meddle with the elder or ancient by reproofe but to exhort them as fathers 1 Tim. 5.1 they will not easily beare it they must heare of their fault by implication as Naaman here doth And secondly distemper is a kinde of superiority of it selfe because
seeking it they are not afraid to deceive the Minister about their condition and so deceive themselves But a dead comfort they are content withall and if any call it into question they stoppe his mouth with this the Minister of God comforted mee with such and such texts But oh thou beast It appeares since by thy base and common course that the Minister of God was deceived in thee thy glosing and semblance of sorrow thy selfe-loving complaints and desires and thirstings deceived him and thy selfe also Were that Minister to conferre againe with thee upon due knowledge of thee he would professe thou deceivedst him and thine owne soule much more for hee never comforted thee otherwise then upon such conditions as thou never hadst But I digresse too much In all these respects I say Conclusion who ever thou art who canst unfainedly speak it that God by the Minister hath met with thy sinne humbled thee for it let in some glimpse of mercy to stay thee for a time not suffered thee to rest there while thou couldest see how that light encreased as the day and how it bred in thee such affections as brought thee to settle upon the free and eternall satisfaction of Christ for pardon and peace I say in what poore measure soever these have beene wrought yet thou hast felt scales to fall from thine eyes deadnesse from thy heart and grace to enter by degrees till thou sawest cause to rest in some sort upon the naked love of the promiser Thou hast infinite cause to blesse God all daies of thy life I will not now bid thee beware of forgetting the Minister of God and passing him by as a stranger as hypocrites do for thou shalt prise him above the parents of thy flesh doe otherwise if thou canst Gal. 2. he shall bee so deare to thee that thou shalt pull out thine eies to doe him good yea esteeme him as one of a thousand and there shall be a perpetuall ascent of praises to God from thine altar it shall smoke continually and although thine edge may blunt yet thy metall of admiration and thankes shall abide for ever Consider tenne miscarry to one that prospers by counsell they returne to their old sloth ease and distempers they relapse to their worldlinesse selfe love and lie under a clod If then thou hast beheld the wisdome and savoured the good of the ordinance try thy selfe throughly as touching the fruit it hath wrought in thee take not glasse for gold and pebbles for pearles be sure the Lord have thee in a cord surely bound to him for playing the starter and time server as most doe and I say give over the Lord if thou canst But surely while these coales are in thy bosome thou shalt be burnt and as long as thou hast this treasure about thee thou canst not wilt not chuse but bee exceedingly thankefull and cheerefull So much for this Vse 2 Secondly let it bee a speciall caveat to Gods Ministers is it so choice a peece of worke Admonition 1. Branch M nisters must not count this a slâ—ght worke 2 Cor. 1. Esay 50.4 to speake a word in season to a heavy heart Doe not imagine the art of that to bee so easie as most Ministers doe the worke whereof is so difficult and the fruit whereof is so pretious Thinke it not a small thing to be a Minister of reconciliation Paul saith God hath made him meet for it hee had comforted him that by his consolation hee might comfort others A tongue of the learned is no easie matter to come by M.R.G. Once an holy man in this Church after long labours in the Ministery though contrary to some mens judgement thought it meet to leave his charge to betake himselfe to the worke of speaking a word to the weary as seeing it to be a full work great use of it finding himself fitted I would not advise any to do so whom God holdes in but I would have none of what parts soever to thinke this an easie gift such an one as will flow from the meere habit of his understanding studies of Divinity or paines in preaching alone Discerning of leprosie was a peculiar skill of the high Priest Read Levit. from the 12. to the 15. So this is a speciall gift by it selfe obtained by study of thine owne heart acquaintance with the infinite windings and subtilties of it by much selfe-deniall much strife in applying the promise Also much experience is required to judge aright of the states of the distressed much reading and through acquaintance with the Scriptures much meditation and conference much praier both ordinary and extraordinary must prevaile with God for it Helpes to enable a Minister to it yea commonly it is the gift of such as have beene much buffeted with temptations humbled and tozed under Satan and their owne corruptions such as have wrastled much with the Lord for a blessing and halted upon it that they might not be puffed up but learne to be willingly under infirmity I say it is the gift for the most part of such as have laboured to destroy their sense and reason in and by faith and the promise holding the realnesse of it from the truth of the promiser whatsoever flesh say to the contrary Yea it requires great love a meeke and tender heart burning with the weake to be all in all for Gods ends losing our owne in his and cleaving to the worke for Gods cause unweariedly against discouragements whatsoever I exclude no other learning arts tongues for a Divine but for this part of Ministry I say there is another course to be taken for it Alas who should wonder that there should be few counsellors under the Lord Jesus whose office it is Esay 8. of distressed ones Nay that in stead of comforters there should bee so many discouragers and miserable comforters Alas there are few that taste the method which I have spoken of If it were but this one thing alone it might easily resolve us of this wonder even to think how few there be who discerne aright of soul diseases or the estate of the poore as the Psalmist speaks How easie is it to be cheated by the cunning tricks of base hypocrites who come onely to serve their owne turnes How had blinde Ahija been deceived by Ieroboams wife but for God 1 King 4.4.5 I professe of late there came to my selfe a drunken companion for comfort and if God had not specially armed me beforehand and discovered his spirit I might have beene deceived in him and when he was gone hee reported me to be uncharitable But all that knew him knew that he slandred me Who is sufficient for these things If God keepe the state of a poore soule from us as Elisha said of the Shunamites dead child how shall we speake to the purpose but patter 2 King 4.27 How many worthy and wise ones have beene mistaken for I speake not of such as
could doe all things yet seeing the stone to be rolled away Iohn 11.22.39 where Lazarus her brother was laid cryes out Lord by this time he stincketh hee hath beene buried foure daies but her carnality and contrariety so stancke in Christs nostrills that he is faine to checke her even before he did the miracle Said not I unto thee if thou wouldest beleeve thou shouldest see the glory of God as if he had said why dost thou so crosse me in this my attempt Were it not just to deprive thee of the miracle seeing thou preferrest thy sense before my power So Peter when hee being bidden to come to Christ on the water Matth. 14.35 attempted to come and by the way funke through carnall sense which told him that the waters were not things to goe upon but the firme earth what saith our Saviour to him Oh thou of little faith Is it not all one for my power to support thee upon the waters as upon the dry land Why didst thou stagger from my word And many more might be heapt up to this purpose all to convince that although we might thinke it veniall for weake flesh to cleave to her owne carnall conceits because Gods matters exceed her much yet God having once testified his pleasure by his word lookes that flesh lay hold upon her mouth stoope to the Lord and when it doth not he may justly rebuke her As Sarah for her laughing was checked and Zachariah for his distrust Luke 1.20 was not onely so but stricken dumbe for three quarters of a yeares space and all to teach them to preferre the word before their owne sense So that even as Paul seeing Elymas to crosse his Ministery Act. 13.10 and to harden Sergius Paulus in his infidelity sets himselfe tooth and naile against him and looked stedfastly upon him saying Oh! thou full of all subtilty and mischiefe sonne of the Divell wilt thou not cease perverting the wayes of the Lord Even so the Lord seeing this sorceresse of carnall reason standing at the elbow of the soule to disswade and hold it off from beleeving doth with indignation cut her up and say Oh thou full of all venome and poyson darest thou thus pervert the truth and faithfulnesse of the promise And our Saviour did the like to Nicodemus caviling against the mystery of Regeneration and Baptisme what saith he Art thou a great Doctor in Israel Joh. 3.5 and yet such a dunce and ideot in the matters of God What a shame and as it were a box on the eare was this for such a Rabbi And although he seemed to deale somewhat more fairely with Thomas in his refractory stoutnesse of carnall reason Except I see the print of the speare in his sides and nailes in his hands I will not beleeve yet we shall see hee gave him a shrewd touch upon that mercifull conviction Be faithfull saith he not incredulous Blessed are they that see not and yet beleeve Joh. 21. I tell thee it is small thanke to thee to beleeve having seene So much for proofes Reasons of the point are many First this It is the chiefe marke of all Reason 1 other in Gods eye and a duty of the greatest import when the soule breaking through the misty aire and foggy clouds which doe beset the clearesky even as carnall reason overwhelmes the cleere promise shall pierce and behold the word in her brightnesse and true colours Oh! how it speakes to the heart of God to be trusted upon his bare word when the soule makes a tush of carnall objections and saith the word is against it Examples we have of this also in Scripture See Numb 14.5 where the ten spies bringing a verduict of sense by the terror of Anakims and chariots of iron to their brethren and dismaying their hearts from going to Canaan Lo those two worthies Caleb and Ioshua cleaving to the word made a tush at the other objections If the Lord love us say they he will bring us into this land as for these Giants they shall be but meat for us What are they to a word of an omnipotent God What came of it Surely the Lord tooke it so kindly as he scarce knew how to expresse it twice or thrice after he tells Moses Caleb and Ioshua have honoured me before this people and borne downe their wretched partners Therefore of all the rest who shall leave their bones in the wildernesse these two shall inherit this good land So David when all the body of the people were scared and ranne from the Philistin onely cryed why Who is this uncircumcised Philistin what make yee of him I make but a dead dog of him a railer upon God and his hoast 1 Sam. 17. And what came of it God enclosed him by his faith into his hands and as Heb. 11.34 he was made strong of weake and put to flight an Army by that meanes Paul also Act. 27. when all were against him both Pilate Centurion and Souldiers they all thought that there was no way for them but to perish contrary to their feares Paul is confident that not an haire of their head should fall to the ground For why Saith he although I see as much against it in shew as you doe yet an Angel of God stood by me this night and told me so and I beleeve God Oh! how did the Lord honour him with the safety of all in the ship Now to conclude if the Lords heart be so set upon beleevers How must he needs cast a sad countenance upon them that overthrow his promise and will beleeve no more then they see Contrary objects to those which are most desireable must needs be most unwelcome And if the one provoke esteeme how can it chuse but the other must cause indignation Reason 2 Secondly it must be needs a very reproveable evill which causeth such a fulsomenesse and wearisomenesse in Gods stomacke Now wee shall note it in the Scripture how loathingly God speakes of carnality and a sensuall spirit in his matters See Psal 92. The Lord tells us that he led the Israelites in the wildernesse as shepherds lead their sheepe Esay 63. and all that they might see his workes and know him and trust him the better But saith he forty yeares long have I beene vexed with this generation They have tempted me proved me and wearied me Therefore I sware in my wrath they should not enter into my rest Why Because all his miracles and deeds before their eyes could not draw them to trust him but as if heathens they would cleave still to their fleshly reason Surely he that sweares in his wrath to destroy and is vexed with people hee doth more then reprove This for the second Reason 3 Thirdly for our selves how can it bee in us but a most damnable sinne much more reproveable For as it resists the whole method of God through the whole world so it sinnes against almost every Chapter and line of
the old and new Testament For tell me why hath God so furnished his word with such stories of his power and greatnesse transcending our reason and our thoughts as much as the heavens doe the earth Esay 55.8 but that our soules might be filled with his excellency And thinke nothing too hard for such a God to doe If he have dried up the sea Jorden stopped mouthes of Lions raised up the dead and fed six hundred thousand men and women without corne or flesh of beasts made water gush twice out of a rocke give a woman of ninety years old power to conceive c. doth he not deserve to be set up above carnall reason Doth he not deserve at our hands more then a faint fulsome grant with Martha thou canst doe all things Doth he not deserve a peculiar faith for this and for that for raising this dead man now at this time For quickning this dead heart at this instant by this Sermon For softning this hard heart For converting this soule to God Oh! how justly reproveable must such a villany needs bee And surely this let me adde if it be so base an evill in respect of the dishonour to God must it needs bee so in respect of the mischiefe which it causes unto our selves Did ever any man hate his owne selfe doth he not love and cherish his owne flesh What an unnaturall evill then is this which chuseth rather here with Naaman to perish with the holding of a carnall will and conceit then by denying it and clasping to the word to be happy for ever Sure that which is so derogatory to God and so unnaturall to our selves must needs deserve sharpe reproofe Fourthly it must needs be a reproveable evill which doth so desperately Reason 4 trench upon all the Attributes of God Power Truth Mercy Justice Providence and Alsufficiency Which questions all cavills against all so that the doctrine before handled viz. That carnall reason is a maine enemy to all the matters of revealed truths is a full reason of this doctrine that it is justly reproveable Other sinnes seeme to undoe the acts of God as his morall commands But this undoes the Lord himselfe in a sort in those things wherein God is himselfe so that either God must not be God a promise must not be a promise Christ must be no Christ no satisfaction no redemption or else carnall sense must perish Both in strict tearmes cannot stand together God hath testified himselfe in his word admirable in this one attribute viz. Providence for his Churches good in the greatest straits Who reading the strange passages of that one deliverance in Esters time Esters story how God concurred just with each circumstance of time of occasion as then to cause the Kings sleepe to depart when Mordecai was in greatest perill and reproach Then when the banquet was prepared that all other opportunities should bee fore laid to oppresse Haman and to exalt Mordecai If a man would compile a story according to his owne wish for the demonstration of Providence could hee frame a more punctuall one Read Ezra's story Daniels Iosephs doth not a naked hand of God appear in them And yet carnall reason would say That if there were windowes in heaven God could not now save his Church as hee hath done in their times in Elija's Elisha's and others What is this but to limit the holy one of Israel to our owne measure of working And so I may say of all other his Attributes Nay carnall reason is such a deepe gulfe as is able to swallow downe the greatest evidence that ever God gave to the world of himselfe both his Godhead and Attributes which is the sending of the Lord Jesus in the flesh into the world to walke live suffer and dye for the salvation of the Elect What can so secure the soule of the truth of Gods nature persons and realnesse in all his promises as this to cause the eternall God to be personally one with our mortall flesh Might not the holy Ghost Heb. 1.1.2 say That this way of God hath greater demonstration in it to stablish a beleeving soule then all that ever were besides And yet what use makes carnall reason hereof Doth it not turne all to a meere story without any ground-worke of faith or perswasion We thinke that the exhibiting of Christ concerned the Jewes who saw him and if wee had lived with him as they we should have abhorred to distrust him as they Why Did not God give them full assurance of himselfe by his Sonne Read Act. 17.38 Had not they as cleere proofes out of the Prophets that he was and none save he could bee the Messia and yet their carnall reason did so abhorre him to be their Messia that they hated him to the death Justly then may I conclude that this sinne is a reproveable one So much also for reasons I proceed now to the Use If this evill be so reproveable it is pitty it Vse 1 should want her due and escape terror or reproofe Terror to sundry The first Neuters Atheists and Epicures and ignorant ones reproved Pitty that any should justifie the wicked against God! Let them therefore come in the dint of this reproofe who are grossest in this kinde Neuters and Atheists who if they do not obstinate their spirits to thinke of all Gods matters and the frame of Religion according to their carnall sence yet are as deeply careles of rejecting and bearing it down by the stream of the word as Gallio was carelesse of the Apostles and their opposites How many are there who like them in Peter mocke at the Scriptures threats and terrors of it 2 Pet. 3. saying Where is the promise of his comming Lo all things are still as they were wont to be the times seasons affaires of men and course of the world therefore wee thinke the world will endure alway Oh ye Atheists One yeare with God is as a thousand and a thousand are as one day Do ye judge the comming of Christ by that which befalls in the space of forty or fifty yeares of one mortall life Doe not all things decay and cannot the Lord shake the powers of heaven and restraine the influence of the upper bodies from the lower at his pleasure But of this saith Peter they make themselves wilfully ignorant that all things were made of nothing and shall returne to nothing they perswade themselves that they ever were and so shall continue Such a seminary there is and such a tale of scurfe here among us even of practicke Atheists who are led by sense as brute beasts that me thinkes I feele my spirit sinke and faile within me when I should scare them out of their dens These are those prophane Swine who although they rise not up openly to desie God and his word and threats yet like sensuall Epicures void of all understanding they live in a profession of infidelity onely differing from Pagans in that they carry
you may say the living are worse and stinke worse above ground then if they had beene rotting in their graves So that by experience we are now growne to trust no sicke mens promises whatsoever they bee Oh you wofull people Doe you thus requite the Lord Alas I foresee you are ripe for the harvest and groane for the sickle to reape you downe indeed at last without any remedy And although some of you make a shift to hold out 1 Thes 5.2 yet your damnation sleeps not it shall come like a whirlewinde when you cry peace most then shall it come swiftly Oh be reproved Sort. 4 And lest I should touch upon outward blessings and deliverances only let mee adde somewhat of Gods word and his patience towards others of us How have some of you here present complained of your sillinesse to conceive the things of God the hardnesse of your hearts to melt at the word How have you beene vile in your selves for your ignorance and unbeleefe How have you wondred at the gifts of others Oh! if I might obtaine mercy of God to pray as such to remember to conferre as they how should I use it The Lord hath heard some of you granted you light and discerning melted your hearts enlarged your affections ripened your gifts and hath any sweet fruit proceeded from hence Could ye also trust him for the creating of the grace of faith in you and for converting your natures have you not given him over in that worke for the granting whereof he was sealed Joh. 6.27 I meane the seeking of the meat that perisheth not No But hee hath beene content with common gifts and so rested You have therefore shewed you selves false in covenant and given over the Lord in the plaine chase when you might have felt and groped the Lord in his manifest providence Act. 14. Sort. 6 Others how hath God lengthened out their daies beyond expectation When as they never looked to have harrowed that which they had sowne not so much as to see one of their children brought up How hath God given them a restitution from paines and infirmities and made their latter daies which they never thought to see farre better then the former so that they have lived to see more of Gods truth both in word and works Rom. 2.3 then ever they imagined But what hath this long suffering of God led them to repentance Hath not their clay laid in the warme sunne hardened the more Is their any power in their soules to breake off their old lusts and to returne to God sincerely No surely but having the better end of the staffe they have prolonged life to encrease wrath and to treasure up vengeance Nay to speake a word to the better sort how many of us in our deepe heavinesse of spirit under the Sort. 7 burthen of conscience when no counsell could worke upon us have even given sentence on our selves that there is no hope Jerem. 2. how have wee counted our lives scarce worth a straw under our feete Yet hath the Lord blowne over our fears made a calme swallowed up death into victory Nay some of us in our deepest sicknesses of body when sinne and Satan are most busie have we not found God neerer to us then in our best health Hath he not answered us as Hanna in our long praiers Hath he not enlarged the promise unto us by the seale of his Spirit making as I may say the light of the Moone as the light of the Sunne and the light of the Sunne seven times greater then ever in comfort and holy confidence above all feares How hath this wrought with us Hath it knit us in so firm a covenant with God as never to be broken off Hath it caused us to walke here below as shadowes and to despise all the earth in comparison of our hopes I doubt not but some doe and shall finde the fruit of it at death But oh that such faire wether should doe harme and be an occasion to make us wax wanton earthly and thinke grace to be pind to our sleeves how reproveable is it Good brethren looke to your selves If carnall reason bee so base what is it to blindfold our eies against ocular mercies Oh! such favours as some of us have met with should make us cry out I have found I have found God hath not dealt with others as with me Therefore whether it be my lot to be in straits or whatsoever temptations I must endure yet I will call to minde the old mercies of the Lord and be comforted yea I will gladly be under infirmity 2 Cor. 12.9 that the strength of God may be perfected in me and though he kill me yet I will trust in him through mercy Oh that this fruit might appeare Who would have thought that when Hezechias request was granted to wit the going backe of the Sunne tenne degrees for the assuring of his recovery that his recovery should have beene so stained with apostacy But alas God hath made our fears and griefes goe back as many for us and yet we have revolted not as he did once but made a falling sicknesse of our course To conclude the Use In the Sacraments and Seales of Gods Covenant Sort. 8 how hath Christ come as it were in his likenesse unto us and by outward signes spoken to all our senses yea thrust our hands into his very sides that if it be not himselfe let us distrust him still see feele smell handle taste eate my flesh drinke my bloud a fancy hath no substance lo here is substance What fruit hath it had Brethren I shall speake a fearfull speech I am resolved that the carnall reason of most men is enlarged rather then diminished by the Sacraments And the judgement of most is become greater by them then if they had never had any Alas they cry not out as ashamed and convinced ones My Lord and my God! Thomas himselfe shall rise up against such So much for this Use also Thirdly let this be a caveat to Gods owne people to teach them to Vse 3 beware of this evill except they will have the Lord reprove them to Admonition their faces viz. That they will beleeve God no further then they see him when they heare the promises urged upon all broken and mourning soules what say they Yea you say well if wee could feele it thus Instances 1. Putters off the promise to be reproved First I say this may bee a pranke of an hollow heart and then it is horrible As we see in those Jewes who were alway pressing upon Christ for a signe Tell us if thou be the Christ And why Not as meaning to beleeve for so he tells them I have told you oft by preaching and miracles yet you beleeve not but as a cloake of your prophanenesse viz. That they could not so cleerly behold him as they desired But put case it be otherwise with us and that thou meanest
of great wealth I shall dye a beggar Neither will fall to pillaging and breaking open granaries to serve my turne nor rise up against the rich as lately some did in some parts of this Country and were justly executed Conclusion of the Use Lastly in generall be we armed by this doctrine and admonition against the common sway of the age to beleeve as we see They say of the dampe in Colepits that if it come it will cause the candle to burne blue Simil. and thereby the workemen haste them to the mouth of the pit presently lest they be choaked This world is the Colepit this dampe is the carnall Religion of it the candle burning blue is the infection of mens understandings and wills when therefore we see this infection to have tainted most mens hearts and the power of goodnesse decaying then let us be warned looke to our lives ere we be choked with the error of the wicked and let us runne to the pits mouth and desire to bee haled up to the open aire let us goe to the Word and Testimony and as David did Psal 73. ere he was quite stifled let us goe into the Sanctuary and lay this carnall religion in the ballances of it and we shall find it too light and such as is reprobate silver for both weight and substance and then we shall cling to a more sure word of the Prophets and Apostles shining in a darke place 1 Pet. 1.20 which doing we shall doe well and so not bee reproved or rejected So much for this third Vse 4 Fourthly let this be Information to all who would shunne this bitter reproofe of God to bee well advised how they enter upon Religion with a sound judgement about the nature thereof Marke and learne this as all common thinges for the most part goe by sense and rationall grounds So Gods matters goe by contraries Logicke and Philosophy reach not comprehend not Gods mysteries Religion is not against sense or reason for then why should Paul 1 Cor. 15. urge the Atheist by similitudes of naturall things to grant spirituall convincing him of the resurrection by naturall experience of the corne rotting ere it live And so by others But it s above it and therefore resists it rules of art and reason faile here Reason saith of nothing comes nothing God saith I create the fruit of the lips peace even of nothing Yea of nothing comes every good thing He that denies himselfe and is nothing shall be my Disciple Other vertues goe by addition Gods by subtraction God counts the things that are not as if they were The principles of Divinity are not as sense is The Lord Jesus himselfe truly eternall yet truly mortall God cannot dye and yet they killed the Lord of life Christ a very man and no person but a nature By death to conquer death is a senslesse thing in reason Flesh consumed to dust yet shall bee made againe the selfe same body Reason attempts great things by great instruments The Lord uses the poorest and silliest Reason would say the richest make most rich Religion tells us As poor and yet making many rich As having nothing yet possessing all things That a poore company of fishermen should conquer the world which Alexanders army could not That Babes should understand mysteries which wise men cannot That the King of all the world should ride upon an Asse c. How absurd are these notions But to be principled in these senslesse truths irrationall principles what a wonderfull advantage is it to a poore soule in her first entrance upon Religion How will it prepare the heart to beare downe reason and flesh To thinke the better of truth by how much it crosses reason most To beare troubles and crosses meekely because by how much lesse they promise any happinesse by so much the rather they performe it So much for this use of Instruction Lastly let this point bee use of comfort to all Gods people who Vse 5 cleave to the word Consolation Close cleavers to Gods promise are in a blessed state or else soone recover their sliding foote from this common error For if carnall reason be so reproveable then is living by faith commendable The Lord shall one day cause thy light to breake forth poore soule who in all the forenamed respects lookest more to Paul then the Pilot to the word then the world and her Religion Thou livest here as a dispised creature as one of Gods fooles thrust up into a corner as a candlesticke throwne up and downe the house who wert wont to hold out the candle to the house of God Be of good cheere if thou be content to be as God will have thee and to teach thine owne soule in stead of teaching others if thou be one who wilt thrust thine eyes blindefold into Gods bosome and see no further then he hath light for thee take courage to thy selfe Mica 6 9. Psal 37. one day it shall be better and the Lord shall bring forth thy righteousnesse as noon day He shall take thee from among the crokt pots and restore thy doves silver wings as bright as before waite the whiles be doing the thing which is good When the Lord shall come in flaming fire against all that have set up their crest against him and bee a swift witnesse against them then shall he refine his Levy with this fire of triall Mal. 3.3.4 Reve. 3.14 2 Thes 1. Heb. 10.37 and by this day or night rather of tentation which he hath spread over the face of the earth if thou hold the word of his patience he shall bring thee forth of the Colepit And then shall hee be admired by them and in them that beleeve because abandoning themselves the word was received by them in that day I say cast not away thy confidence it hath great recompence of reward But what should I need to comfort thee who carriest the matter of comfort within thee So much for this use also and for the whole doctrine be spoken as also of the first thing which arises out of the attempt it selfe of these servants c. THE THIRTEENTH LECTVRE Still continued upon this thirteenth VERSE VERSE XIII And his servants came neere and said unto him Father if the Prophet had bid thee doe some great thing wouldest thou not have done it How much more then when he saith unto thee Wash and be clean VERSE 14. So he went downe c. 2 Kings I Have in the last Exercise Beloved as you may remember finisht the attempt of the servants being the second generall of the Verse Now we proceed in order to the third viz. The arguments which they use to perswade their Master to obey the message The third generall viz. The arguments The first whereof is the ease of obeying I told you there were foure of them I come to the first that is of greatest weight let us note it wel And that is that
such selfe-deniall or try us with hard duties we rather would hang downe the head with that young man and goe away sorrowfull So that he might say of us I have tried thee now and found that thy wealth thy liberty wife children are dearer to thee then my selfe I will trust thee no more Oh how should we tremble at this How should our base penurious scanty hearts even stinke in our nostrills and shame us Act. 3.3 when that creeple looked stedfastly upon Peter and Iohn all he gaped after was a penny or two of almes but they bestowed more then he desired and healed his lamenesse How thinke wee was hee astonished 1 King 3.15 And how was Salomon ravished when he had Gods answer Even so which of us brethren that belong to God can deny but that he hath given us more then ever we could aske or thinke But what have we done for him Have we found out singular things for him Deniall of our selves forgoing of our wills lusts pleasures for him Nay have we not taken our uttermost liberty in them A good wife husband child recovery out of sicknesse have deserved more from us then ever we rendred But what can we say when his Christ is yet unpaid for 1631. Now this deare yeare which of us makes it our season to doe great things for God We know that we doe for his members wee doe for him Where is the man who fellow-feeles this hard pinching yeare and these prises of corne and victualls If you of the poorer sort would doe great things for God even live by faith and set up the promise and alsufficiency of God above your hungry bellies and empty purses hee would doe great things for you But brethren let the sinnes of the poore goe looke we to our owne and amend them Be wee really pinched in the feare of God with their present miseries Say not with that churle shall I take my flesh and bread and give it these beggars 1 Sam. 25. No give a portion to six and to seven the necessity of the time craves some singular thing Common service stinkes in Gods nostrills in a season of speciall duty If now we come in with our common stuffe our sinne shall be as great as our denying them altogether at another time Oh! it were a great thing if we would even feele a pinch in our owne selves while this pinch lasts and abridge our diet our apparrell much more our feasts and excesse in an holy sympathy of their pinch and let our pinching and sparing from our selves become a reliefe of theirs and a bound to their refreshing Else wee shall pay full dearly for our basenes Sell a groat a test on yea two if need be cheaper then every churle Pinch your selves in your prises sell your corne eat your meat and put up gaines with lesse sweetnesse more pinching of sorrow then at other times If it were not Lord thou knowest for this pinching time I would not be so scanty to my selfe as I am but seeing I cannot abound my selfe Satan who seeks thy bloud can prevaile for more then Christ who shed his bloud for thee but I am prone to be scanty to others therefore I will chuse to scant my selfe that I may bee enlarged to others Let his good brethren be that singular thing wherein we declare our selves to God And if we do this in love and be sutable in other the like we shall have the reward of such as doe great things for God when as others doe little or nothing at all Remember Satan himselfe requires it and obtaines it at the hands of his servants So much for the ground of this second Argument Now I come to the inference upon it The which is The second branch of this Argument the application and urging of this truth upon their Master If thou wilt do such great things out of thy love to the Prophet then shew it by reall obeying his counsell q. d. else all thy shews are naught worth The point is True love and honour to a Prophet Doctrine True love and honour of Gods Prophets appears in our obeying them stands in obeying his voice We see in common experience if a man have a friend whom he seems to thinke highly of yet if that friend perceive that in any case of importance and weight his friend will sooner hearken to any stranger then to him and that he shall be of his court but others of his counsell What will he doe thinke himselfe regarded No he will conclude surely this man slights my counsell and followes his owne wayes whatsoever I say therefore for my part I leave him to them who can sway him more with their counsell then I can How much more then is it thus with the Minister If he see his people court him in their carriage complement with him in speech and curtesies but still abide the old men reforme nothing amisse goe on still in their course what shall he conclude Surely this I see this people loves me not for I can prevaile with them in nothing their owne waies they will take though I teare my tongue to the stumps therefore surely they love me little or not at all But let us see first some Reasons then some Scriptures to prove the point and so come to some use First they who love from the heart will obey from the heart because Reason 1 there is a reciprocall affection of people to Minister as well as of Minister to God and Christ Now the Minister out of a loyall heart of love to God and Christ doth as he is bidden God saith If thou love me feed my lambes and my sheep else pretend no love to colour thy sloth and negligence Even so should the Minister of God say to the people If you love me obey my counsell and do as I teach else colour not over your falshood with pretences As the Minister is to carry himselfe to God so are they under God to carry themselves to him It will bee smally to their comfort if all the obedience lye upon his shouldiers for although he hath saved his owne soule yet no thanke to them Ezek. 18. But when there is a reciprocation of affection with the fruit of obedience then shall neither grudge at other Both stand in equall obligation to obey if both performe it there is mutuall cause of joy and love but if one be faithfull to God and the other unfaithfull to him there will be unequall drawing in the yoake and great cause of complaint Secondly there is an holy judiciousnesse and wisdome in love compelling Reason 2 the people to consider that the Minister presseth that he doth upon them not as from himselfe but as from God it s nothing to him what they doe or doe not he is but a servant he is set over them for good and to give an account to God for them hee shall have his recompence for his worke
that in some cases there be not that God might try our honesty then in the next place consult with the practise of such as lived next them in the most incorrupt ages and prime dayes of the Church when truth was as a chrystall streame which might bee seen to the bottome Read the writings of them who lived not only in times of prosperity and glory three hundred or foure hundred yeares after Christ but in those times of purity and sincerity when as yet truth had received no mixtures no defilements by the pompe the excesse of them who lived in them Enquire of the dayes of old when men were hunted persecuted martyred for the cause of Christ They to whom truth was dearer then their lives who were farre from seeking great things for themselves but carryed their lives in their bosomes to be let out with their life bloud for Christ I deny not but they are much to be reputed who have lived since but with difference the more arguments there be for their sincerity the more they deserve credit the more they suffered lost or forwent or still are ready to lose forgo for him when they need not the more ordinarily they are to be trusted except just reason may be alledged against them to wit that their self-deniall is contrary to the word as Popish martyrs the like Look how they preacht look what tenets they held concerning the aptnesse of men for the Ministry look what manners they were of what contempt of the world of fashions of carnall pompe look what they judged fittest for the calling of Ministers the pure administration of sacraments prayer in the assemblies collection for the poor censures of offendors admonition of the unruly frequency of preaching that let us take counsell from them in If they kept the Lords day onely as an humane ordinance by the Apostles appointment arbitrary and Ecclesiastically constituted or as the Lord Jesus his Agents from divine instinct and as a day perpetually to be observed for the honour of our perfected redemption then let us doe so looke what Paul hath thought of free-will of election of rejection of the free grace of God and so those worthies who followed looke what those Martyrs ancient or moderne thought of justification whether by workes or faith of Purgatory the Masse Popish Martyrs against the Scripture not to be regarded or the adoring of Saints and Images that let us cleave too for they wanted those blindeings of eies which others had though honour must be given to some without prejudice to any and the reason is my Doctrine Sincerity in the counseller deserves that their counsell be regarded And the like rule holds still good that those to whom truths are more pretious then goods lives liberties or ends other things sutable are to be preferred in point of advice and conscience then those who are short of them in selfe-deniall because the more of Selfe abides the lesse Sincerity Secondly it may be a caveat unto us in our judgements Caveat how to judge of meet or unmeet Counsellors touching Vse 2 them whom God hath set a marke of exception upon why their counsell ought in no wise to be followed whether Writers Preachers or Professors To wit such as have in all their courses bewraid themselves to be flatterers timeservers and seekers of their owne ends setters up of themselves with the pulling downe of Christ and his Gospel And they are first of all the nation of Papists contrary to Iohn Baptist Joh. 3.30 whose saying was I must decrease but he must encrease But these contrarily we must grow and encrease decrease who so will Tell me what one thing belonging to their Kingdomes savors of sincerity Popish falshood in all their waye in particulars from the crowne of the Miter to the foote Nay what was not first grounded in counterfeit humility to catch silly soules and to strip them both of their bodily welfare and salvation Even as the Ivy creeps out of the earth upon the silly stocke of the tree but never lins till it have overtopped it and suckt out the sap and so destroied it Sure if onely sincerity plead for audience then may all good Christians say of them their doctrine their lives their miracles traditions ceremonies sacraments Priests preachings prayers Gen. 49.6 Into their counsell let not my soule come Their scopes are carnall to set up their owne pompe ease belly-cheere to destroy the doctrine of faith true selfe-deniall and mortification Under the pretext of chastity of poverty of fasting pennance confession sacraments what have they done but lived in odious uncleannesse raked the treasures of whole Kingdomes into their Cells devoured whole houses of their votaries puft up themselves in the opinion of more righteousnesse then the Law exacts dived into the secrets of Princes hidden most cruell murthers of lawfull Kings and enhansed themselves to such a pompe state as made the whole Christian world groane under their tyranny Is it like that such should ever bring home soules to God whose onely study is to bring sacks to their Popes mill As he once said of the Turkes horse that where he came no more grasse grew So I may say of them so farre are they from sincerity in seeking mens salvation and Gods glory that they waste and blast all and every branch and blossome that tends that way Nay their most seeming holy devotions what serve they for but to fulfill the flesh to puffe up the heart with a conceit of her owne goodnesse Their counsells of perfection what tend they unto but to pride them in a thought of greater righteousnesse then God commands Their excommunications and censures to what end doe they aime save to live upon the sinnes of the people to picke their purses and spoile their soules Who ever by any of their counsells grew more chaste devoute or temperate and not rather desperate as knowing that money will answer all And when they write books what intend they but to flatter their Idoll the Pope and tell him although he draw milions of souls to hell yet may no man aske him what dost thou The travells of those Jesuits attending the Spanish armies into the East-Indies what scope had they Surely in shew for enlarging the religion of the Pope but in effect the murthering of infinite thousands savages and that contrary to oaths vows that so they might fill their purses with their treasures and hoards of gold till they made all Religion stinke in the nostrills of such as they pretended to convert Luther after all his experience of their Religion professed it to be the cutthroate of the soule and the leaver thereof at the brinke of despaire Doe not their attires fares attendance Temples exceed all the wealth of Princes their treasures are outward bravery Are such like to save souls Those Monks which were sent for to wait upon Austin the Apostle as they stile him of England found him mounted upon
our pleasure If they see that we are all for gold and gaine little caring for a flocke save for the fleece raking all from them to fill our purses and coffers and letting their soules goe to hell I pray tell me will they care for our preachings or counsells If wee shall now and then come in with a quaint Sermon or two and speake like Angels shall our counsell prevaile When they see our lives will they heare our words Shall not some poore simple Preacher far inferiour to us in learning or parts sway more with the conscience then a thousand such as we Cease therefore our owne base ends doe not fret against them who are above us in honesty but equall them in sincerity and then wee our gifts and counsells shall beginne to perswade and as a needle draw the thred of conviction after them Feed we the flocke of Christ not of constraint for base lucre or our owne ends but of a ready minde and then the worke will succeed and prosper 1 Pet. 5.4 Parliament men 〈◊〉 Patriots The like I may say to such as when occasion serves are employed in weighty matters of Church Common-wealth I am perswaded there be many good Patriots in this Land who wish well to the publicke good but what is that which hath hitherto hindred Simil. They say there is a fish called therefore Echeneis which will take hold of a ship and stop the passage of it And there is a weed whins I thinke which will cause the plow which rends up most weeds to stand still and I thinke no lesse but that this selfe-love is the fish and weed which hath thus long in secret prejudiced the effect of our Parliaments where Sages sit to consult but they have not cast out this Davus as I may call it which disturbs all such and such abuses I could reforme thinkes one and seeke to reduce improptiations to the right of the Church but then I must restore many my self and that will pinch Such Lawes I could wish but then perhaps I should be the first that should suffer If such a Minister were in my Parish as made conscience he would spy out my base wayes and reprove them and then I should be noted and so it were better to live under a worse that I may still sleepe in a whole skin The truth is this selfe-love is the canker which ruines States and Common-wealths whiles each man lookes at the consequence of good Lawes not at their goodnesse what hurt will redound to my name and state not what good may accrew to the publicke And hence it is that although for their owne liberties and the outward welfare of the subject each one is ready to strike in yet for those things which concerne the honour of God the welfare of his Gospell and purging out abuses they are fearefull to medle Oh they feare they shall hereby bring their names in question and thus private ends crosse the publicke Oh if men in authority had sincerity sutable the North winde doth not so drive away raine as they might suppresse sin And when inferiours perceive the honest bent of governours to make and execute Lawes neither turning to the right hand nor the left neither looking at flattery feare or foolish pitty Oh how would they quaile and tremble If in our Townes and families it were thus that Headborrowes would consult and governe according to this rule not looking at their owne ends a squint but with a single eye what might not be done Whereas the most like well a good order and punishing of the unruly in generall till it come to my sonne daughter servant tenant or kinsman and then they have the disease in the nose called touch me not then their wine is water and their silver tin and their zeale turnes to ashes Others love and like order but they will not stir themselves they love to spare their travell their purses or the note of others they love ease and thereby sinne goes unpunished or foolish pitty marres the City and sinne growes so rife by custome that its past remedy To conclude if husbands would sincerely counsell their wives Husbands and Parents without selfe respects and parents their children and Masters their servants what housholds should we have But when husbands are affraid to distaste their wives and chuse rather to endure ill fashions the losse of the worship of God in family then displeasure of their wives parents chuse rather to lay the bridle on their childrens neckes then to crosse them seeking their owne ease with their ruine as Ely and David did and Masters care not how servants spend the Sabbath or carry themselves so their worke goe forward how should it be chosen but God and Religion must be cast out of the family So much shall serve for Admonition Vse 4 Next whereto as I conceive Exhortation may be added That as I have warn'd them against base respects Exhortation to sincerity in Counsell so I might perswade all sorts and especially such as whose counsell amounts to the greatest good or deepest evill to sincerity and faithfulnesse And once againe my brethren Ministers consider you shall never be able to convince by the sincerity of truth and the word till you adde sincerity of conscience and intention of the peoples good Evidence of truth from God and evidence of sincerity for God must as Aaron and Hur alway prop up your Ministery on both sides as Moses arme from flagging Ministers doe not alway prevaile when they doe thus but never when they doe otherwise Act. 26.27 Excellent was that speech of Paul to Agrippa Oh I desire that thou wert not almost but altogether as I am excepting my bands He wishes him well with integrity of love So thou were a through Christian let the chaine rest upon me I seek thy soul no ease to my self I know there be many of us who have shot those gulfes which I spake of in the Use before And I know that we would many of us abhor to crooke the rule of Truth to flatter others in their lewdnesse and sinne for our owne bellies hopes or purposes and to hold correspondence with our betters by corrupt consciences I know we dare not to curry favour and shunne the opinion of singularity sow pillowes under mens elbows cry peace peace in their ears against the word which were to put out theirs and their owne eyes both Matth. 23. ◠Jam. ult that both leader and led might fall into the pit But yet there is even in us another dreg of Selfe to bee purged out We are men of passion as Elia was and when the Divell sees that we will close with our calling be painfull or that we will not easily be seduced to open ambition epicurisme company pleasures and covetousnesse all which nourish false ends then he hath another bait for us That we may couch Selfe under our best reproofes and sometime pitch upon them with
Nextly here is Terror and Reproofe for all that live under convincing Terror to all proud despisers of sincere Counsell sincere and faithfull counsell yea such as they cannot except against to proceed from unfaigned desire of their salvation conversion and repentance and yet still live in a stout and wilfull obstinacy and resolution to abide in their lusts and liberties without controll This is sure while men can pretend any sinister end in the Minister they thinke themselves to have buckler enough to beare off all blowes But even to you this I say that it shall not serve your turne to cast this blame upon your Minister for the power of the word ought more to convince you and scare you from your base courses then the Ministers insincerity to excuse you But when all this your plea is gone and cut off and you cannot deny but the evidence of the word goeth with the evidence of sincerity and you cannot for your eares deny but that your soules and selves have beene sought with the denying of our owne health gaine nay that you have had some Ministers who have robb'd themselves to teach you denyed many succours for your sake and been at their owne cost to study and preach unto you and yet the day is to come that one of many of you are wonne from your blindenesse Atheisme infidelity hollownesse pride worldlinesse or the like Oh what answer shall you make to the Lord when hee shall load you with this accusation Saul himselfe in a pang relented at Davids simplicity of heart in cutting off the lap when he might have cut his throat 1 Sam. 24.4 but such confession was yet never extorted from some of you I will not make all alike in this kinde God forbid But I wish all to looke about them Some are so cursed as those hearers of Christ who when he by the finger of God cast out Divells Matth. 12.31.32 yet enraged their hearts even against the very Spirit it selfe by which he wrought and preacht in an high degree whom he pronounced unpardonable It were enough to sin against any one doctrine promise or threat or command of the Spirit as thousands doe daily and many of you before me have done Speak before the Lord and answer for your selves what one sound reproofe what truth of Gods Spirit either of Law or Gospel hath pierced many here for their dead hearing tyring out the hearts of Gods Ministers for their drunkennesse uncleannesse base tongues lying and the like But some there are who have set themselves against the Spirit it selfe of truth and sincerity in the Preacher Witnesse this That the more faithfull he is the more they have raged against him and rebelled nay some have studied how to make the sincerity of the Preacher his snare entrapping him in those speeches wherein perhaps not with so much caution yet with as great sincerity as is possible for sinfull flesh he hath expressed himselfe for their good And if not so yet they wilfully have slept and lived in security under it As Nicodemus told Christ Joh. 3.2 that the Pharisees his fellowes knew him to be from God in their conscience but yet smothered their light Oh fearfull sinne How dare any of you provoke the wrath of God thus to smoke against you I remember that example of them who came to Christ and practised this treachery Matth. 16.22 Mark 11.31 Master say they we know thee to be from God and teachest the word sincerely not caring for the person of any Tell us then Is it lawfull to give tribute to Cesar or no As if they should say Thou preachest sincerely therefore wee come to cut thy throat with thine owne words Worse then Herod in this kinde who murthered Iohn halfe against his will Matth. 14.2 and afterward feared that he was risen and could have no peace because he had slaine so sincere a witnesse of God but these would shed the bloud of such and no whit blanke but thinke they doe God good service But say that all are not so vile Joh. 16.2 yet how many of us are there who being guilty in our owne conscience of our sinnes and of the sincerity of the reprover yet hold their owne and will not come in will not discerne a gift of God above any thing which man can reach unto but resist it Partly by their slightnesse partly that they are so full of their owne matters contentions with others covetous courses politicke principles and self-delusions with pride of heart stoutnesse and disdaine techinesse and reliques of some old bitter roote which is bred in the bone or such like evills and the love of them will not be drawne by any sincerity of the Minister to forsake these wayes which long custome hath hardned them in but rather become more pathed in their sinnes by much beâ—ting upon To whom I say will you never bethinke you Will it not be bitternesse in the end What will you deferre all till death And then as others have done cry out for the Minister and empty out your whole heart The misery of contemners and say Oh Sir I knew of a long time that you spoke unto me from God but what for one cause and what for another I contemned the love and compassion wherewith you spake dallyed with God and sinned against my owne soule and that tender honesty of your reproofes and admonitions Oh you have been patient long and borne with my frowardnesse Prov. 1.26 But now if I live I hope I shal see your affection honour your Ministery humble my selfe under your terrors beleeve the promises reforme my wayes Oh doe you delay till now But who can tell whether God will not leave you at such a time to the former hardnesse of your heart Or if not yet whether your humiliation will prove sincere or false as being on the racke Whether God will take you away in your dallyings or no ere that day It is not safe venturing But most wise and safe to yeeld to the sincerity of good counsell while it is given ere it be too late This know that wheresoever God hath a sincere Minister he shall never goe without honour although it be in the destruction and finall conviction of the gainsayers Take heed you be none of them whom this guilt ceazes upon Vse 6 Sixtly this is Instruction and that in two kindes The former this To judge by this rule 1. Brâ—nch Instâ—uction Gods counsells are most sincere Rom. 15.3 Rom. 5.7 what great reason God hath to presse us to obey all his offers counsels exhortations promises To be sure although we should say all men are lyars and seeke themselves yet the Lord is sincere faithfull he cannot seeke his owne ends to our hurt Hee cannot bee benefited by us his are the sheep upon a thousand mountaines Psal 50.10 he needs not our wealth but goodnesse reaches not to him Psal 16.2 Who hath given to him first
No they would not for a world have concealed it but now they were glad that they gave not place to their Masters madnesse or their own feare of his ill will and that by this craft of theirs even of sincerity they had conquered him Oh how many temptations we have within and without to lay downe our counsells and give all over thinking wee shall tire our selves and prevaile little purchase ill will for our love and hatred for our sincerity and that would grieve us Grive us nay it would have grieved us if we had beene hollow but there is no cause of griefe now whether our counsell take or not our labour is with God Sonne of man saith God to Ezek. 18. If thou seest the plague comming and shalt plainly tell them of it thou hast saved thine owne soule their bloud shall be upon their owne head if they beleeve not Here is the season of upbraiding by base Rebels for our plaine dealing But bee of good cheere hereafter will be the day in which wee shall be admired when the Lord shall arraigne all Sycophants for their flattery and spilling the bloud of soules and the bloud of Christ the price thereof then conscience shall rend them in peeces then all their owne ends of gaine or ambition shall vanish and then they will cry out Oh that we had beene faithfull Then shalt thou be comforted and they tormented yea let all such as have received good counsell rejoice and bee thankefull David having heard Abigails plaine counsell was rapt into praise unto God 1 Sam. 25. Oh saith she my Lord it will not grieve thee when thou shalt sit upon the throne that thou hast obeyed thine handmaid and not shed innocent bloud Grieve thee nay wonderfully glad thee that thou scapedst such a disaster Oh saith he blessed be the Lord and blessed be thy counsell which hath turned off my sword from this fact which else I had committed so shalt thou blesse God for a counsellor and for mercy to perswade thee by it and say it was ten to one that I tooke it I had as many temptations to reject it as Naaman had here which if I had I had gone on in my unbeleefe and pride to hell which gulfe I have now shot We need not aske whether Naaman comforted himselfe in following the advice of his Servants Concerning which the verses following entreat Thus much for this third argument of the Servants viz. the sincerity of Elisha his counsell There is yet one more which now I come to and so finish the whole Verse And that is in the last words How much more when he saith unto thee wash and be cleane It is taken from a comparison of unequalls Their fourth and last aâ—gument from comparison Thus thou pretendest great respect to the Prophet in greater things this is but a small one if thou meane as thou makest shew thou must needs obey in the lesser if thou meantst it in the greater else thou shouldest be but hollow and not to be trusted The point is He that is honest and upright Doctrine The faithfull in greater things will much more be so in smaller if he be faithfull in greater things will much more be so in smaller This point attends the former very fitly That called upon us for the brestplate of righteousnesse This puts upon us the belt or girdle of Truth Both are peeces of the Christian armor Ephes 6. and the summe of it is That where truth is there is proportion and equalnesse A man may know where to have an honest man if he shew forwardnesse in great things by good reason a man may expect readines to do smaller matters He is but a meer boaster and hypocrite who makes great shewes of doing this or that but being puâ— to the triall shrinkes his neck out of the collar even in trifles no man judges such a one to be any better then a gull But to speak a word or two in the Proofe and so breefly come to the Use Luke 16.11 The ground of it may be fetcht from that speech of our Saviour If you be unfaithfull in the lesser things the Mammon of this world who will trust you in the greater Treasure That is if you may not be trusted in the disbursing of a little pelfe and trash that perisheth for the good of the body and releefe of the poore who will trust you in the dispensing of heavenly treasure to the comfort of the soules of such as need it As if he had said The Law of equity supposes that if you were faithfull in a greater you might be well trusted with the lesser but if the lesser bewray you to be unfaithfull doubtlesse much more would you be so in the greater If I should betrust a man with twenty shillings to distribute it among poor folke the party should deceive me and rob the poor of it I durst hardly trust him to be my Executor to disburse a great summe to their use The reason is good and holds strong that basenesse of heart which hinders him from the lesse by reason of a trifle would assuredly much more withdraw him by a greater booty and try his falshood And so by contraries But I will adde a Reason or two First Religion agrees well with naturall principles and admits those consequences which reason allowes Now there is nothing more common Reason 1 in nature and reason then this That every whole must needs containe his parts and every general his particulars for why its greater and therefore includes his lesser Againe we have a rule issuing from hence That which availes in the greater much more availes in the lesser Whether greater in quantity the greater circle includes the lesse the perfectest figure as a circle comprehends a lesse perfect as a cube or in quality as a greater heat containes a lesser a greater light as the Sun containes the lesser as the Moone So in other degrees greater strength containes a lesse in numbers hundred comprehends scores oftnesse comprehends seldomenesse in notions the more unlikely comprehends the lesse the more difficult the more easie and arguments may easily be drawne from the one to the other to convince any that is guided by sound reason Therefore it must hold in Religion also Reason 2 Secondly God is the God of order and his off-spring is like him Religion is an orderly thing no confusion But if men might goe to worke as they list and goe out and in be off and on in greater matters conscionable in lesser carelesse bound to no rule where should wee have or finde men Religion being the seed of God acts and workes the heart to grace or duty by an infallible principle so that who so makes conscience of great things doth it upon a command of God and not only for observation sake or base respects Now he who is guided by a command considers it according to the extent of it and if he bee willing in cases
cast in more if she had had it But the other cast in out of ostentation because they were seen of men and cast in of their superfluity and jollity of spirit who perhaps if they had been moved in secret to give here or there a shilling where their gift should have beene buried would have shrunke in their heads Whence is it thinke we that many jolly fellowes are very forward to give scores of hundreds of pounds to Schools Hospitalls or in a publick sort who if they see private reasons of contribution to many a decayed Christian or Minister are hardly drawne to it Oh! because not the naked simplicity of the thing as to God but the observation publickenesse memoriall and name of the one better agrees with their pharisaicall spirit then the other whereas if the true end were reliefe of the distressed Eccles 11.1 they would as well cast their bread upon the waters as into an open stocke I discourage none nor censure any particular persons for their almes these are no dayes for it I rather would speake two words to further then one to hinder yet we know such a disease there is Eccles 10.1 and who would spoile a whole box of ointment for one dead fly doe both scatter in private some handfulls as well as powre out whole bushells and then the suspition is taken away Once I remember a man who long profferd his kindenesse to a Colledge but still left his gift sealed up till death then he would give all but before nothing Why Alas after death there is no pleasure which before there is and men are willing to part with their wealth when pleasure in it and power of it are gone I tax none who give after death but desire to rectifie them for ability permitting who should not rather chuse in part at least to be his owne executor then to leave it to strangers not knowing what it may come to Take an instance out of the six later commands whereof every former exceeds his later But why I demand doe many men seem to obey in the maine command which provides for the life it selfe of man when as the lesser which concerne his chastity his wealth his name are slighted He that does no murther dares defile his neighbours wife steale his goods or traduce his name Doth not this practice directly crosse my doctrine Yes but then you must marke here is no honesty no faithfulnesse in such a person Where that failes there be many causes why the greater may tye them who in the smaller will bee loose First because a lesser vice may be more naturall to the constitution of the body then the greater All vices cannot roote alike in the soile of a bad heart at least providence barres and bounds our corrupt nature that it be not endlesse all vices cannot be nourished corruption hath a streame if it should scatter it selfe one sinne and lust might crosse another Thou maiest regard the life of a poore man although thou be an uncleâ—ne beast because that sinne is thy beloved and predominant sin and so matters the rest Secondly this disorder may arise from terror and feare of horrible impieties horror of the penalty unnaturalnesse of the fact and such like bits and bridles which God puts into the mouthes of men which if they were absent the rule would soone prove true the committer of the greater would make no bones of the smaller Eye for eye tooth fortooth skin for skin and all that he hath will a man give for his life but smaller things are not so perilous Thirdly this may issue from vain-glory when a man thinks he shall have a deeper esteeme among men for some greater worke which in a lesser would vanish of which before Or pride when a base heart thinks smaller duties to be under him and not equall to his great stomacke to undertake though perhaps some great ones he will stoope unto as more suting to his greatnesse We have a Proverb Eagles catch no flies So the spirits of great ones thinke that small matters are a dishonour to them they will not foule their fingers with them So much for this This serves againe for confutation of Popery They would beare us Vse 2 downe and make themselves above us in the point of mortification and God helpe Confutation of Popery the best of us come short of it in these daies of sensuality and fleshly liberty But to goe to our Doctrine They tell us that the perfection of self-deniall stands in outward workes of Penance and Satisfaction in scourgings in fastings in abstinence from marriage in course apparell in standing up to the midle in cold water in the winter time in pilgrimages and such like of which the Apostle saith Col. 3. ult They have a shew of wisdome in will-worship humility and neglect of the body denying honour to the satisfying of the flesh Popish mortifications discovered to be false But nothing to the true mortifying of the spirit the frame of that still continues the same proud conceited and imputing these to merit as if they engaged God to themselves by them But as for our mortification which they say is secret and stands in the mortifying of our wills and concupiscence lusts and affections the fruit of faith purging the conscience Oh this is but a pretence of hypocrites who come farre short of their fruits in this case And to confesse the truth it were to be desired that we Protestants discovered our mortification in greater and more outward selfe-deniall then we doe But as for them this I say if they excell us so much in the greater how comes it to passe that they faile so much in thâ—t they count the smaller I meane inward humility denying of their owne affections Is it not tenne times harder to get that grace of faith and change of heart into us which should make us abhor our selves in all our performances then to tame the flesh for a while that so the spirit may gaine thereby a deeper opinion of merit and giving full satisfaction to God for sin Did not those thus in Mica 6. offer to God whole flocks and droves and rivers of oile and wine and their first borne Did not they esteem these great matters But what saith the Lord unto them Doth he not convince them of their hypocrisie and tell them That the things which he calls for are within Outward things he cares not for but to walke humbly with him and to do justly and shew mercy Therefore it is evident they these fail in their account and set a greater marke upon their devotion then God doth and therefore are lyars If those things which they alledge were greatest surely they who are so forward in them would not be behinde hand in such as they account the smaller Esay 66.2 They would say of themselves when all is done our righteousnesse is as a menstrous clout and count themselves for ought is in them to merit as
forsake himselfe because he made a promise to his posterity So let us doe But if we want any gift as of memory prayer asking questions conference we distrust God although we have received greater gifts of the Spirit which are onely peculiar to sanctification We love Christ say some and his members without dissimulation Esay 26. and our desires are to his name but we have no gift in private prayer fasting or uttering of our mindes and wants what then doth not the greater circle include the lesse If it bee meet for you he that gave you the cheefe can give you the smaller if hee doe not you shall not need them If you have got those that concerne the Kingdome and righteousnesse of God Matth. 6.32 the other shall be cast in Only I adde seeke God in the smaller as well as in the cheefe and beleeve the particular as well as the generall else although you have scaped a gulfe yet a shallow may endanger you Iona was abased in the whales belly yet impatient for the losse of a gourd Jona Cap. 3. and 4. Our fooles bable is more to us then a Kings Crowne If our bafe heart be set upon a trifle it s with us as a penny cuttle or a fine feather is with an Indian more pretious then much gold If God have kept thee in thy midle age he can keep thee in thine old age If in thy long sea-voyagâ— he can keepe thee from shipwracke in the haven much more provided that thou doe not entertaine any base lust which should eclipse thy former honour As Hezechia dyed with his blurre through loosenesse Phil. 3 But if thou wilt looke still forward to the price of the high call of God and not backward with pride for that which is past not be high minded but feare God will not deceive thee having escaped a Lion a Beare shall not devoure thee Vse 4 Fourthly let us be exhorted to that which is the scope of the Doctrine Admonition and Exhortation even Faithfulnesse and Sincerity for that will preserve in us that boldnesse and confidence whereby we shall beleeve that he who hath made us faithfull in the greater things will not leave us in the smaller otherwise nothing is more easie for us to fall into then this He whose head gazes up to the clouds soonest falls into the ditch but hee who walkes with his eye upon his way circumspectly and narrowly shall not need to feare it Ephes 5.16 The truth is our cursed spirit is so beset with corruption of all sorts that no law no rule of proportion can levell and make our lives equall and sutable We thinke that because we have wonne the spurres in one great battell therefore no lesser enemy dare looke us in the face But let not any that puts on his harneis boast as he that puts them off When the house is swept and garnisht then comes in the uncleane spirit and marres all our logicke and confidence 1 King 20.11 and makes many who beganne in the spirit to end in the flesh Behold and observe the course of such men as want the bridle of God to curbe them there is no certainty where to finde them Matth. 12. Inconstancy in mens affections and disproportion argues fashood though at a time you may perceive them above the clouds in their zeale often hearing vows of great reformation yet you shall marke them in a short time quite other persons for why Not a principle of grace acts them for then you should see a proportion in them but a pang an humour soone up soone downe Some time in the clouds in admiring such a Preacher or Christian none are like them by and by as the ship in the sea tossed from the tops of hils to the lowest depth none are so bad or meane as they they thrust them downe to the lowest pit Who abhors not so base and inconstant a course Their proud prodigall vainglorious foolish selfe-loving heart puffes them sometimes to very deepe protestations and purposes what they will doe but not wisely weighing with themselves that they want stocke to hold out they who at sometime will buy a good Minister into the Parish with great cost at another time will runne and ride to hunt him out as fast on their supposed death bed they bequeath great things to the poore but being recovered they doe nothing nay perhaps grinde their faces As those Barbarians Acts ult now made Paul a God but presently a murtherer Oh saith one I love thee from my heart I would ride an hundred mile to doe thee a good turne an hundred pounds should not part thee and me who would not beleeve him But there is no soundnesse within for at another time he will deny you his horse to ride five mile or to lend you five pound if you should goe to prison for want of it what Christian that feares God would not looke close to himselfe when he sees the world so mad and so unsettled through a false heart When a tender body goes abroad into the aire or foule weather he puts on his cap and hood close about his eares and girds up his loines close lest any the least dint or impression of weather should annoy him So will a tender conscience feele the smallest distemper and take heed of the least occasions of evill whereas a base heart is for all weathers companies occasions Let us then seeke to get into us a principle of constancy which may undertake for us else an inconstant man is as a wave of the sea and is unlike himselfe in all his wayes Jam. 1.4 Beware lest by this malady men cast our Religion in our teeth What is so common as this We have a good Churchman as any in the Country if he were as good out of the Pulpit as in it and could play at small game as well as at great in his worldly businesse family government liberties company studies or the like as in his preaching none were better where he does well as he spake of Origen none does better but where ill none worser What a sad reproach is that to his stedfastnesse So for Professors Oh saith one for his Sabbaths zeale to God and piety few may compare with such an one But come to the second Table to the duties of righteousnesse mercy keeping promises ruling his children scarce one civill man in the Town but is more reasonable compassionate and keeps his day better What faithfull in the cheefe treasure and yet untrusty in the smaller What principle doth this come from Who dare dispute for the credit of such a man as confutes all arguments by his unfaithfulnesse Iob hath a pretty allusion in one place and bids us try the Unicorne whether he will be bound to our yoke Job 39.9 or draw our cart or plough meaning that his wildnesse will not frame to it Surely a man might as soone doe that or tye the wilde Asse to
encounters me let him thinke himselfe honoured that I will vouchsafe to foyle him Some are of so arrogant spirits that they scorne to receive a good turne from their inferiour But O proud foole who art thou Mayst not thou dye in thy nest for want of a meane helper As once a great woman â—id who scorning the poor at the last being in her country house smitten with the plague was forsaken of all and then cried out that God was just I observe that it is the honour of brave Souldiers that when they are beaten almost out of their Castle yet they will capitulate for their honour to goe out of their harbour with their pikes traild their match light and in array or else they will dye ere they stirre That bravery is in most men they will lose their lives ere they lose their great stomacke I confesse in civill cases there is some reason in such things Alexander is commended that being chalenged by a meane fellow to run at Tilt with him hee scorn'd it and sayd Kings must runne with none but Kings for they can get no credit by victory but lose much by being foyled But in matters of God it is otherwise Be willing to be taught reproved by any be they never so meane if there be grace be there never such infirmities and contemptiblenesse It is a good Motto which he gave Not alwayes there is good in the great but alway there is great in the good Let the honour of the grace and the pretiousnesse of a Christian cover his outwards and discerne that which is within at a narrow crevis Be not of this minde I will heare none save the greatest Doctor and learnedest man in the Countrey such or such a man of fame and note As for these ordinary Preachers I slight them Those whom thou admirest are unwilling to take the paines and those who take the paines thou art unwilling to heare and so between both a proud heart bringeth to destruction That Heathen King Eglon when as Ehud a lame man came to him and told him he had a message from God arose off his Throne Judg. 3.20 and came downe to speake with him In base and common things wee disdaine not the basest Gentlemen will be haile fellow well met with base Jesters swearing Falconers or hang-byes if for their ends and Ladies will send their children to dance or sing or to learn fashions of base peasants and not disdaine it But to learne of a good man or woman the trade of God to heare any thing from them which might rectifie either their hearts or manners they despise it exceedingly Shall not their own practice confute them wofully If Religion were any of their ends would they not do as much abase themselves as low for that as for the learning of prick-song or the like And whereas thou wilt say I will not doe so meane a fellow such honour as to subdue my spirit or put my neck under his girdle I answer thee Looke thou at God not at him but if this defeat thee of cure thank thy selfe hee is but very little hungry or thirsty who will not doe a stone or leather pot or vessell the honour to quench his thirst nor eate any meate except out of plate with a silver forke Note They that will not honour others so much as to learne of them must be content to shame themselves so much as to perish Oh young man see thy face in a glasse how is sage Salomon faine to flatter him and to say My sonne Prov. 4.1.2 heare instruction let thine eare hearken to my counsell And all because a proud heart is wonderously averse from the counsell even of our betters yea of a King speaking for God How much more hard then to harken to meane persons when we are great Alas this is growne out of the world yet Nâ—aman had been a Leper but for meane ones It were better that the Lord did abase thee very low with some great crosse to pull downe thine haughty heart then suffer thy pride to usher thy destruction When Darius was pursued hard by enemies and very dry and thirsty he saw a puddle with a little water in it and having drank it said he never tasted sweeter in all his life So should the counsell of the meanest be to thee if stung in conscience or lying upon thy death bed But if thou despise them before who knowes whether God will so farre honour thee then Thirdly let this be examination Examination and triall of thee whether in truth Vse 3 God have humbled thee or no whether ever thou couldest discern aright between the pretious and the vile and both loath the greatest if base and honour the persons of the meanest and their counsell if really good David could abase himselfe thus even to hearken after the meanest and to make them of his house Psal 101. 1 Sam. 25. And poore Abigail was pretious to him and her counsell blessed though hee were heire apparant of a Crowne Let us note this for even in Religious persons this secret tang of basenesse may lurke as wee see in St. Iames James 2.3 who brings in rich Christians despising the poorer You say to them who have rings upon their fingers Come up hither but to the other Sit at my foot-stoole A signe that this base corruption is very closely lodged in us to underprize goodnesse and counsell because it dwells meanly A poore man was forgotten though wise saith Salomon and one that delivered the Citie by his wisedome Eccles 9.15 If thou doest so highly esteeme grace as to take it out of the poorest creature with a thankfull heart for as he said of Ministers that they were goldenest when the Chalices were of Wood so I say the man may have a Pearle in his bosome when he weares but a bare coat it is a signe of some humility Lastly let it be exhortation to us to beare humble mindes and lowly spirits not to disdaine to learne of the meanest Nay let us bee thus vile Esay 1. Psa 32.8.9 and if the world thinke us so let us bee more vile let us learne of the Pismire and the Lamb and the Storke and the Swallow and the Lillies yea the grasse for we are very ignorant even as the Horse the Mule and had need to be set to School to all Masters and yet learne but little The very bird that lives in a Cage foure inches square being naturally bred to flye abroad in the open Coast should teach us self-deniall contentment she can sing and make her prison a Paradise our base hearts disdain to be content or thankfull when as we abound in all mercies have the world at will An whole Councell once condescended to the judgement of one Paphnutius a meane person speaking from God chusing rather to hearken to a mean person then to persist in their errour If so many learned Bishops sage and ancient
or if it doe yet thou shalt alway be doubtfull The Word on the contrary saith Doe not desist nor revolt to thy former pleasure in sin for in that course there is no hope thou art then in a desperate case Proceed rather and goe to the promise for thereby its possible thou maist find some redresse What doth the soul in this strife She compares the argument of the word with the counsell of the flesh and findes it better then this because it is farre more safe to chuse a possible redresse of misery then to fall upon the assured pykes of certaine wo and despaire Here we see a fight but no victory no assurance only that rest which the soule hath is not from any thing she feeles within herselfe but without in the word Secondly here comes in a second doubt and therein Satan tells Quest 2 the soule it is true Thou chusest hope before despaire but what hast thou to doe with peace Or how knowest thou whether thou oughtest rather to chuse the one then the other or what right hast thou to ease and pardon Here againe steppes in the word and succours the soule telling her That she ought to fasten upon life and pardon and chuse it before sinne and death for God hath bred in her the condions of faith a longing mourning restlesse selfe-denying heart therefore to her and to no other this pardon and ease belongs and she may claime it God indeed hath no where said in his word I will pardon thee Iohn thee Thomas c. But he hath said such and such I will pardon so and so qualified Now she assumes this qualification to herselfe and therefore she concludes that to her it belongs This is another word of the Spirit which still drawes on a poore soule to bee willing to beleeve But now comes the nearest worke of the Spirit in the word and Quest 3 that answers a third objection which is this How shall I know in speciall its mine owne Perhaps it may belong unto such a one as I am but many things belong to men which yet they are by one meanes or other defeated of How shall I know that God will give it me in speciall and grant me the gift of faith to beleeve it In this the word grapples closely and nearly with the soule and brings it to the strict point of beleeving and tells the soule That all to whom the promise of pardon and life belongs by the allowance of God he will most undoubtedly bring it to passe for them and conferre it upon them yea and give them faith to cast themselves upon it For in saying Come unto me all you loaden ones and I will ease you he meanes not onely you may but you must come not only it belongs unto you to come but I will in my calling you enable you to come and put strength and power into you to come that is to beleeve and by beleeving ease you By this the word setles the soule upon the promise as being that which it seemes she sees God is willing she should beleeve and therefore will conferre it on her And in so doing the Spirit causeth the heart which is willing to become effectually willing that is takes away all feare of defeating and tells her she shall speed of her desire and therefore now she dares venture and cast herselfe upon the promise and if she perish so she is content for she dares jeopard her soule upon Gods Truth Now we see this casting and venturing upon the promise is the best of all these three acts of the word and yet here is no assurance for the soule in respect of herselfe is neverthelesse full of doubting all her bottome is this last word of the promiser that he will effect that in the soule which he hath promised By all these I inferre The act of faith is no assurance within but an evidence without resting upon the word which word the more evident it is made to the soule the better and stronger is the act of beleeving but the best of these is no assurance Quest It will bee demanded May not assurance be had at all I answer Answ yes it may be and is the portion of such as the Lord sees meet to enjoy it Eph. 1. Rom. 8. but that stands upon another bottome and that is the immediate evidence of the Spirit in the conscience of one who is already a beleever making her to know that she beleeves This is not by the word directly but the Spirit of the word which reflects that into the heart with knowledge and feeling which before she only had by the fidelity of the Promiser But this as I said is not faith for then none should have faith who want this which God forbid but an effect of faith in some speciall persons and not all that beleeve Thus much for the former question Now for the latter viz. how faith is wrought The sufficiency of a promise is the object of faith You see brethren it is evident that the nature and worke of saving faith stands not in any fulnesse of sailes or reflex knowledge and overpowring sweetnesse of perswasion But as I said in a grounded casting herself upon the word For by this only mean faith is wrought And I call it grounded because so weighty a matter as the resting and casting of the soule upon a thing requires that the thing bee a foundation of great warrant to beare up a soule from revolting againe Nay when the conscience is come thus farre as to fasten upon the word Oh! she hath thousand objections against the sincere meaning of God in his word Hence it is that the word is so full of places wherein this sufficiency of the promise to rest upon is urged Sometime the Lord contests with them that quarrell against it Is the Arme of the Lord shortned Hath he said it and it shall not come to passe Hezechia tells us Esay 38.15 He hath spoken himselfe unto us and he hath done it Heb. 13.5 For he hath said I will not faile nor forsake thee So againe The mouth of the Lord hath spoken it Among men its called an unsure argument to prove a thing by authority because men are liars further then their truth will speake for them And yet some great persons have born such sway and authority in the hearts of their Disciples that their bare word hath carried assent with it But to be sure this is a sure argument God hath said it therefore it is true as in all the words which ever went out of his mouth so especially in his promise Phil. 4. 2 Cor. 1.20 that above all pleads certainty Faithfull is he who hath promised who also will effect it And Elizabeth Luke 1. tells Mary There shall bee a performance from the Lord to his handmaid of that which he hath promised All the promises of God are Yea and Amen in Christ Jesus with a thousand more But
Oh! these and all other scurfe of this kinde as Antinomian liberty under the Gospell erroneous thinking our obedience to be closer then it is because in some duties which please us we are close whereas in others wee are loose as when God requires us whether alone to be alway well seasoned and least alone or if with others to curbe our vanity and vagaries and either to doe good or take it I say These for it were infinite to say all the Lord will have us cut off by the same sword of his Spirit even by his Commands alway watching a base heart alway armed against Devill and world her threats or her baites and when they have gainâ—â—nd God all they can yet to conclude for God and to determine and resolve all our resistances and demurres by his bare truth saying All these have their colours but against them all is one truth one eternall righteous unchangeable word of God which must carry them all and my soule downe the streame Be warned then brethren by this caveat Doe as the Saints have done before us Rom. 4.18.19 Abraham had a world of exceptions to snare him he foresaw that the killing of Isaac implyed not onely a contradiction to the promise but also infinite many absurdities as to breake a morall law to make himselfe a man execrable an abhorred person therefore forbidding his thoughts to plod any longer hee drownes all in the command God saith he who gave him requires him why should I then deny him Absurd contrary impossible charges to flesh imply that God will ayd the soule of the obeyer with the more singular grace and crowne it with greater rewards and therefore hee resolves to goe downeright with the command Gen. 39.8 Ioseph had his thoughts no doubt stirring when he was tempted by his lewd mistresse perhaps if I doe it honour gaine preferment may ensue But to be sure on the other side it will be most wofull for me to fall into the pit of an whore Prov. 6.26 to be snared for ever with a cursed conscience oh saith he shall I doe this and sinne against God Here beloved lyes the maine triall of a Christian if when all is said that can be against the charge either of beleeving or obeying the soule shall devoure all her objections as Peter when after his idle fishing all the night hee was bidden to cast his net on the right side of the ship Lord Luke 5.7 at thy command I will cast in So doe thou and prosper And so much also may serve for this use of Admonition Vse 6 Now I conclude with two other uses of Reproofe Reproofe and Exhortation For the former thus Are Gods charges so close so spirituall so binding Surely then the course of this world is very blame-worthy for that loves nothing save liberty and dispensations It was wont to be said in the times of those heretiques All the world is become Arrian but now we may say It is all turned libertine Antinomists and Libertines who under the colour of ascribing to the excellency and extent of faith and imputation which they never well understood maintaine a licentiousnesse of practice have filled the world at this day The course of such among us as have written or preached some abatements to our former Tenets and Articles of Doctrine allaying and corrupting our principles of justification free grace and other the like hath brought forth this bastard fruit and Papists dare publiquely write books in the reconciling of our Doctrine in this Church of England with their owne Tenets And as some Separatists from the writings of some of our Worthies have falsely extracted a necessity of our departing from the Church of England so would these impudent Cassanders force us to come in and joyne our selves with their Popish Synagogue What true and Christian spirit should not mourne to see our old pure wine thus to be mixed with water and our old coin so embased with copper For practice much more apparant it is how men make dispensations for liberty in all the chiefe points of Christianity What one act or duty savouring of sincerity or the power of Christ is not catcht at curtolled diminished and dispensed with Dispensations against the power of truths is a great sinne of our times When were the lascivious wits of men more busied or their prophane hearts more bold in fleecing away the extents of the truths of God as they are in Jesus And why Surely because whensoever power of truth decayes there the tenets of truth must also be limited restrained and circumscribed Yea and men would seeme to be mad with reason Sundry instances named and to maintaine That those former times wherein Doctrines and Practices of men were more close and strict were times of lesse light and judgement but now say they we are growne to be more skilfull and able to discerne and therefore may take more liberty Who ever heard that ignorance bred closenesse or that light bred liberty True it is that as truth so the power of truth lies low in the earth and is hidden deep and requires a long time to dig it out But to affirme that the truth was more strict in the beginning of time then after and that it is the honour of time to broach liberty loosnesse how unreasonable it is No rather we have by our base deserting of truth or detaining the same in unrighteousnesse brought upon our selves a revolt from both truth and the power thereof in great measure and made our ends worse then our beginnings except the Lord mercifully doe set our Sunne ten degrees back and reduce us againe to our first temper Let us not think those dayes which God honoured with so much blood of our Martyrs and that in the infancy of our Church were further off the power and savour of godlinesse then we are Rather it might become us even now in our Laodicean self-sufficiency to learn of them and not to pretend our own liberty and breadth as an argument of greater perfection The truth of it is looke wee into all estates and conditions of life Amplification of this reproof great small or middle into all actions behaviours of men morall spirituall into all their wayes either of worship and ordinances or of life and conversation and wee shall finde not one of these to have escaped the taint of carnall liberty and dispensations Our fore-fathers zeale could outbid all feares persecutions and dangers for the maintenance of commands But we degenerate creatures are all for abatements and how we may reconcile Gods and our owne ends together If men could refine the Bible and make an Index Expurgatorius for the dashing out of the most close powerfull Truths as too hot and heavie for the times of loosnesse wherein we live how welcome would they be As Papists have done with the second Command and with other writings of men which favour not their proceedings so doe we now goe
will serve Or at some young youth who marries a woman of threescore Alas they are mismatcht all see and say money and wealth or preposterous love for their owne ends not for the due ends of marriage love made such matches No apt and meet ones may marry they onely are beyond exception So is it here Not every one who is without a promise may presently marry it not each base fellow steaming and sweating out of the Alehouse or Stewes Such little look at a promise as a promise for the honour of grace but at their owne ends to gull themselves with false hopes David saith well Psal 119. Thy promise O Lord wherein thou hast caused thy servant to trust But God causeth not every one to beleeve a promise but forbids them as presumptuous yea though they dare say that though there were but three saved they should be one and againe what a foole art thou that canst not beleeve I would beleeve I trow or else its pitty but thou shouldest perish Oh thou foole even of thine owne mouth Answ 2 This for them But secondly a promise is exclusive as well of such as are in fairer way of beleeving and that is of all such as will bring of their owne cost towards beleefe and salvation Oh thou cousenest thy selfe not knowing a promise for a promise is such a way of God as craves the onely reliance of an empty desolate soule upon it selfe That 's the nature of it it s a royall thing can endure no peere or partner So much of this 2. In the accord of promises to them in sundry parculars The second accordance of a promise stands in the qualifying of it to the person who may and doth beleeve it or if you will in the severall beneficialnes of a promise to the soul and this more directly toucheth the point in hand Concerning which to speak fully is no easie thing howbeit some particulars I will point at for your better conceiving of it And first you must know that this accord of a promise presupposes the due order in which a promise belongs to the soule This I would expresse in two branches 1. Promises must be understood as issuing from truth in generall First the promise being a parcell of the whole truth of God requires that the soule doe beleeve the whole truth before it can beleeve speciall parts of it Faith being a resolution of the soule into the meere verity of him that speakes in the Word a part whereof is a promise Why Because it savours more of Self then Faith that I beleeve those things in the word which immediately concern my own welfare except first I be concluded in this That God who is the first truth and deserves to be credited for himself only is the author of the whole word through Hence Heb. 11.2 the Apostle doubts not to affirme That by faith wee beleeve that the worlds were framed by the word of God and that things now seene were made of things not appearing This is but a remote thing to the maine object of faith which justifies But yet it s inclosed in it as the pearl in the mother of pearle he that lively beleeves one may beleeve the other more easily as deducted thence The act of justifying is an act of that lively faith which doth more then justifie Note So also true faith so beleeves a promise that it also beleeves dogmaticall truths practicall truths threats charges admonitions instructions as well as comforts and promises because it lookes at him who deserves the universall saving reliance upon Gods truth for himselfe aswell as for our owne ends This for the first branch Secondly 2. In respect of Gods order viz. first promises of reconciliation then of sanctification promises must be beleeved in that order of immediate saving of the soule in which the God of order hath propounded them to the soule then we beleeve a promise accordiâ—g to a promise when we first beleeve that promise which concernes pardon reconciliation and life and then proceed to beleeve such as concerne government and sanctification First those that are our being then our welbeing As in a fat of wares first we must unfold and take out the upper then the nether The prime and first promise must be first beleeved then the rest I speake now of the priority of order not of nature to us ward not the word ward for so every good thing is given at once to the soule Christ I meane and all he hath But for us See 1 Cor. 1.30 till we have beleeved the first of saving us we cannot beleeve any other which followes upon it viz. of mortifying a lust quickning to holinesse The like may be said of the order of spirituall and temporall promises till the former be digested the latter cannot be The reason because the first gives vertue title and claime yea influence into the other This for the first Secondly he who beleeves a promise according to a promise 2. A promise must be beleeved according to the intent of the promiser beleeves it according to the intention of the promiser Each promise swims to the soule in the bloud of Christ and therefore hath a strong bottome and undeceiveable Promises are no loose interlocutory words falling from the mouth of God when he mindes other matters Nor yet as mens promises who first garishly make them and after intend them but first God meanes them really and then fulfills them To beleeve aright is to beleeve as the promise is strongly and surely bottomed and grounded they deserve fully the soules rest and affiance not staggering and doubtfulnesse We must not use promises as we would use little pegges or tagges which though we dare hang our hat on yet we dare not sway our owne strength upon for they cannot beare it But as we use some strong brazen or iron crooke upon which we durst weigh our whole body such is the promise Es 26.3 fix thy self upon it for the Lord Jehovah is everlasting strength Doe not as those two Disciples at Emmaus who said we thought and looked that he would have risen againe by this time but now wee know not what to make of it and yet Christ was even then risen and talking with them when we warpe and lye aloofe upon a peradventure this is not according to a promise but when we lye close to it as a foundation which will beare us up strongly Thirdly they beleeve a promise according to it who beleeve it in the due limitation of it and that in two regards First of the variety of estates to whom they belong 3. When a promise is beleeved according to the due limâ—tations In two respects 1. Of the variety of estates to whom they belong All beleevers are not equally capable of all Promises Promises goe according to the need of Christians Promises concerning crosses belong properly to the afflicted Promises concerning growne ones concerne the strong Promises to
so mistakes and misconstrues must either deceive himselfe in looking for more or defraud himselfe in looking for lesse then the promises containe in them What a continuall vexation is it then to erre about the extent of those things wherein to erre is above all other errors most dangerous and remedilesse Many more reasons might bee added but the substance thereof will occurre otherwise Vse 1 I proceed to the Uses First this point is Terror to all in generall who doe not beleeve the whole body of truth according to it selfe Of Terror Branch 1 without the which promises cannot possibly be construed aright Now alas Truths of God must not be taken by tradition and prejudice but from the whole body of truth beleeved as Gods what a common error is this Who beleeves or deducts promises from the rocke of truth as marble pillars digged out of the whole quarry Men take the whole truth of God for the most part from the tradition of men from the interpretation of others which is no other save upon trust as their Parents Masters or teachers have instil'd it into them and I grant its meet to be so at first for so those Samaritans John 4. at first harped upon the truths preacht by Christ by the information of the woman But they did not rest there till by her they were drawne to heare him speake himselfe and then they told her plainly that they resolved their faith not into her report but Christ himself It is with many of us as with Papists who use the Church to bee the principle of their faith whereas she should onely be a guide an informer and directresse It s not to be doubted but the Church is the preserving and sustaining pillar of truth in point of guiding the soule to the truth for had not the Church nursed us taught and train'd us up where had we been But this must not be enough to stablish us except we meane to disguise our selves and bewray our sandy foundation when tempests and troubles shall try what is in us no we must put a difference betwixt our drawing to the truth and our beleeving the truth and never rest till the bright morning starre of the Word the Lord Jesus hath risen in our hearts who will cast such a through light into them as shall shine from East to West Matth. 24. and enlighten us in all truth yea lead us into all truth by his Spirit Churches judgement must guide us principle us in the truths of Scripture that Spirit I meane which assists his word in the hearts of all humble and teachable ones This will cause us not to take here a shred and there another such a command or such a promise as pleases us not knowing what to make of the rest but to set open our whole hearts unto the whole truth the whole body thereof that it may enter into us possesse and dwell in us plentifully in every part it will present to our eyes that God of truth speaking in his word and piercing thereby into the very marrow and bones dividing the thoughts and carrying the soule into the streame of that excellency of his whereby we may be convinced of his truth it will shew us the truth of the written word in the eternall word of the Father full of Grace and Truth the way the truth and the life in whom who so beleeves to salvation doth also beleeve all and every truth which ever came out of his mouth and wee shall no more doubt of that then of Christ himselfe in whom all truth is established and gathered as the whole verge of a garment into one knot so that as no man bids us to prove that its day light when the Sunne shines so wee shall need no proofe or demonstration of any particular part of the word having embraced Christ that eternall word of God into our bosomes because he brings all his truths with him and having himselfe fulfilled that one great promise of his incarnation and redemption hath also in that made good all the other promises and made them Yea and Amen to the praise of his glory Oh therefore The Spirit of Christ must be our first planter of truth in the soule how wofull is the condition of such as forsake this way of faith and goe to dig pits which will hold no water boasting that nothing shall ever pull them away from the truth no feares persecutions change of times and I know not what away with thy vain brags If thou hast not first planted thy selfe upon Jesus the body of truth thy particular knowledge of truths will vanish of it selfe for he who gathers not with Christ scatters but how much more when thy slight building shall be shaken with crosses and enemies Therefore gaster your selves from such frothy bottomes as will deceive you get truth first planted in your soules with the love of it for some reall and maine good which it hath done you Terrour to all Popish and blinde maintainers of truth upon error and opinion and when Christ shall have brought his truth with the saving comfort of it into you it will hold your hearts close to it never to goe from it it shall keepe your hearts and mindes in the knowledge of God it shall discover to you that rich hoord of promises which are hid in Christ out of whom they are but as the sound of many waters and vanish as fast as they come This will teach us a rule of conceiving truth aright This will scatter all mists of error darkenesse mistakes from the minde and purifie the heart by the obeying of the truth as Saint Peter speakes 1 Pet. 1.22 2 Pet. 1.19 yea it will be a light shining in a darke place and guiding the feet into the way of peace Abhorre then a patched confused knowledge of truth destitute of the truth in Jesus as thou wouldest abhor and loath utter blindenesse and arrant ignorance it selfe in the highest degree For indeed setting aside the shew of it it s but cousen germane to it who abhors not a misbeleeving Turke or Jew as a very infidell Who loaths not an Hereticke Papist Pelagian or a Schismaticke as we doe misbeleevers Yea in some respect worse because they are so leavened that it is easier to draw a Pagan not prejudicate to the faith then such It s true that the other have more of truth in them then the other But they doe so corrupt confound and misapply truths they maintaine not truth in the accord and the harmony of truth therefore they hold truth rather to overthrow truth then to establish it and in effect are greater enemies to the promises and to the truth in Jesus then they can seeme friends to some kindes of truth whatsoever their abettors and patrons would or can speake in their defence So much for this first Secondly and more particularly its terror to all audacious and impudent Branch 2 spirits of hypocrites Of
a servant not as a God to put confidence in and then all is well Some report of that good King of Swedes that he thought his life was but short because men did so deifie him but that was not all much more I thinke should we with Elihu tremble to give titles of God to men lest our Maker should destroy us for Esay 42. Job 31. Jam. 5. He will not give his glory to another In a word to use Saint Iames his stile you ought to take God with you saying If God will blesse it it shall heale Alas it s but a patcht remedy when it is at best howbeit it s in Gods hands to blesse or crosse it Enough of this The like counsell take we from hence touching all other earthly creatures or contentments therein Our life it selfe our strength our wealth wit experience friends parts bravery in fare dwelling retinue and any other blessing either for necessity or comfort What one is there of all these but hath in it one way as great a misery as another way an happinesse So that setting aside the sobriety of heart making it as it is pure to the pure what good is in it which in some other respect is not requited as much with an evill As that great man who threw his Diademe or Kingly wreath on the ground saying If a Subject knew what was wrapt up in it he would not stoop to take it up to have it What carking care goeth with riches A poore Cobler very merry in his songs while poore having a bagge of money cast into his puy ceased to sing At last he that threw it him in came and askt him why he was so sad all on the sudden He suspecting who it was threw him back his bagge and bid him take it for he could never bee merry with it Doe I inferre hereby that Gods blessings are to bee despised No But that God hath left a cracke in the best of them in all of them to teach poore man to Idolize none of them but to set his heart upon better things Race is not alway to the swift nor wealth to the wise nor battell to the strong Eccles 9.11 saith Eccles How many mens wealth by their sinne is given them as the bane of them that have it What prophanenesse pride boasting scorne mischiefe doe they by it How many poore mens bodies know the diseases of full diet I might bee endlesse but I cease In Gods feare look upon the wormes that breed in our Manna behold the defect the sting the penalty the vanity of the creature loath excesse in it getting having forgoing Set thine heart solidly upon perfection those dainties that have no surfet that portion which hath no sorrow with it Grace and favour of God which hath no lacke that excellent cure of faith and the new creature which is Gods cure which restores the leprous soule to such a smoothnesse as it was first created with nay much better Every gift of God is perfect Jam. 1.16 saith Iames 1.6 like himselfe Be in love with Gods remedies a quiet humble patient heart under thy afflictions which are not onely not worse then the diseases but better then prosperity it selfe such as restore the soule to such a cure as is not subject to any future decay or relapse So much for this Another thing here I observe How marvellous and soveraigne an Branch 2 effect the Lord of this water of Jorden workes by the silly creature God over-rules the silly creature to bee the instrument of working great effects The flesh of Naaman saith the Text being washt in Jorden becomes as the flesh of a little childe Not surely by any inherent quality therein by nature but by the concurrence or rather over-ruling power of Almighty God using them to be instrumentall in this kinde for the setling Naamans faith thereby as by a signe q. d. As surely as thou in obedience of faith shalt wash so surely shalt thou be cleansed Means of an unproportioned strength to effect a supernaturall effect may yet be relied upon as Gods when any direct word is given us to warrant them Learne then first by the law of contraries that all meanes used by man without a warranting word are justly to be suspected as not proceeding from God but from another principle justly permitted by God to worke for the deluding of unbeleevers who will not embrace the truth revealed All Unproportioned meanes used by men without the Word for effecting of great workes are evill and to be abhorred but detaine it in unrighteousnesse And let the colours of men be never so holy in pretence of Religion yet God is not with them As well those Exorcists of the Jewes taking upon them the dispossessing of Divels without ground Acts 19.13 As the Mayd or Pythonisse that gather Masters great gaine by her divinations Acts 16.16 was from Satan Good Witches and bad differ in colour but not in Divellishnesse Papists their exorcismes and Spelles or charmes working by words of Saint Iohns Gospel or any devout prayers Popish Miracles and cures what to bee thought of or other sentencss of Scripture because they have in them no such naturall operation to produce such effects as to heale Agues or other like diseases nor yet are determined by any expresse word of God to any such use or end are as bad as the Medicines or Charmes applied by good Witches for the cure of man or beast For why Naturall things they are not Divinely supernaturall they are not Diabolicall therefore they must needs bee Charmes and spells of good Witches to bee condemned Wee must have a word for it to enable bare dead sentences of Scripture so and so by such at such a time in such a manner to such diseased men or cattell applied to effect such a cure on Gods name else though the words be good yet the Charme is never the better but much worse Better were it and lesse sinfull for such to use prophane gracelesse words then holy to so cursed an end And although the material end be good to cure a malady yet the meanes are Divellish limitations of unlikely agents must bee warranted else their device is from man by Satan Indeed men looke so much at the apparant supposed good of things to restore things lost or the like that it tickles and withdrawes them from the suspicion of the forked hooke which lies covered under the baite Oh! say they I warrant you the Divell is a murtherer from the beginniâ—g and doth no man good but hurt But there is a white Divell like an Angell of light as well as a blacke one with horns hooâ—s and the former of the two is the more sly and dangerous The Divell spake good truthes when he confessed Christ and the Apostles that he might overthrow him by his lying witnesse and conveighes double poison hereby which else he could not For what else doth he by such wiles and tricks
as you know And so I say to us Levit. 26.21 If wee walke contrary toward the Lord hee will walke contrary to us trust to it And that not onely in case of foule revolts if wee should play the Adulterers Oppressors Blasphemers c. Such sinnes wee dare not meddle with haply for the lowd cry and inward wasting of conscience Heb. 10.37 But yet perhaps we dare withdraw our selves from God by unbeliefe fall out of love with his promises wee dare forgoe our joy and delight which we have had in his presence Jer. 2.13 and runne to pits which will hold no water as if the fountaine were unpleasant Wee dare suffer that pretious seed of Life to dye if it may dye in us and walke deadly coldly basely in our course We dare allay and forsake our first love to God and zeale to his truth wee dare run to the course of this declining formall saplesse and powerlesse world and shake off all spirituall closenesse and communion with God and yet wee thinke to doe well But know it this is the great quarrell of all Levit. 26.25 I meane the quarrell of Gods covenant God will avenge it sadly his soule shall have no pleasure in such Lay it to your hearts brethren and know the performance of promises is the immediate way whereby the Spirit of Grace conveyes the presence of God to his servants Wee have no voice to heare nor sights to see save the voyce and light of the promises If we can cleave to them we hold the Lord and hee is present in our soules as he was to Paul in that sad darknesse Acts 27.23 But if wee shake off the life of faith where is our title to the performing of promises or where is our right to the presence of God I remember what the Lord tells those Israelites in the Wildernesse I will send my Angell before you Exod. 23.20 and he shall carry you forth in your journey But take heed you grieve him not for he will not spare you but withdraw his presence from you So say I We would claime Gods presence and God must bee our God and performe all promises as fast as we gape after them But in the meane season we leave the condition at large Some of us have formerly been zealous yea suffered for God and lost our credit our goods our liberties for him Here was life and power but now wee hold but a carkasse of the old temper a meere name that we live wee are growne Polititians civilians close professors wise in our way rest in the fagge end of formality and common worship And what thinke we May we be as bold upon performance of promises as formerly May we chalenge the presence of God in his Word as formerly No no others of us dare be forward with God as Iona was nourish our spirits in anger Jona 1. 4. let the Sunne goe downe upon it rage and raile like mad men in our moods And if we be told of it wee will defend it we will be so for we say our wrong was reall and flesh and bloud cannot beare it What Will you flye from God and looke that hee should follow you up and downe Judg. 19.3 as the foolish Levite did his whorish Concubine Others of us dare abuse the Sabbath or else have no delight in it speaking our owne words Others cannot be rated off from the creature but run after our profits wills vanities pleasures fashions and cocker our children therein without checke Others will take the uttermost of our liberties and goe upon the brinke Others regard not our families set not up the worship of God there or pray for fashion Others are growne just to the frame of the times and give God so much and no more then the common sort doe and yet passe well And so I might be endlesse But know it Brethren Gods promises are like himselfe and are faithfully performed on his part howbeit if this be our frame we shall finde a change and hee will take in his Sun-shine we shall not finde his presence as in former times to us Job 6. and throughout Did the Lord withdraw himselfe from holy Iob while he walked in uprightnesse and eclipse his presence and promises from him write bitter things against him compasse him about with terrors hide his face and all justly even to humble him more deeply and prevent that which else prosperity might have bred in him Wonder not then brethren if the Lord withdraw himselfe from us and turne away his performing of promises into breach of covenant when hee meets with such scurfe as this in our hearts and lives And let the use of the point in Gods name be this which I pray us all to oberve that henceforth we cease to wonder if wee finde the Lord otherwise towards us then formerly so long as the quarrell of his Covenant depends I grant that there were never any dayes such as ours in point of complaint of Gods absence darknesse and not performing of promises But withall consider when were there such wofull dayes of Revolts Apostasies from God and the power of his truth as now Each face is pale and each hand is upon the pained side But it is rather because men may not have their will of God and keep him close in performance of promises when yet their lives swarme with all abominations Should I not be avenged of such time-servers and hypocrites as these saith the Lord in the Prophet doe you wonder if hee have hidden himselfe Esay 1. and doth count you as you are refusing to performe promises No no wonder not wonder rather if he should looke not for it till you repent If he darken himselfe in the chiefe promise of pardon of peace and comfort in conscience or in point of his Spirit of presence and the graces of it as humblenesse and patience love and mercy if he shorten you in the beauty of your conversation that your lives are not so sweet Spirituall penalties attend spirituall sins your light not so cleare as in time past if hee absent himselfe from you in his Ordinances restraining the influence of them suffering them to be dark and fruitlesse if he leave you in your companies to bee unprofitable in your liberties to bee carnall in your solitarinesse to be dead hearted if he harden your hearts and cause you to erre from his waies so that all your praiers fastings sacraments covenants should come forth at your nostrils as irkesome as those Quales did I say wonder not it s but righteous Make this use of it Vse Breakers of covenant with God shall finde God breake with them to abhorre boldnesse with God in challenging promises to be performed when you breake the condition Rather enter into your soules and search out the cause of the Lords absence saying it was not wont to be thus that thou shouldest breake promise thus Lord and leave me
or the like comes from the not suffering the word to enter but holding it out at staves end Now then must not the word of promise beleeved become as contrary to her Why did Micaiah so scare Ahab Because he never spake well to him So why doth the grace of faith so scatter these distempers Because she speakes all against them overthrowes and resists them Contraries have mutually the same respect in their consequencies The distemper of an unbeleeving spirit alway beares downe the word till the word as the stronger man armed with the power of Christ doe foile her and strip her of all The weapons of our warfare are not carnall but spirituall able to cast downe strong holds of corruption Sinnes weapons are carnall Gods are spirituall Therefore there is no proportion in the contrariety God will divide the spoyles that is cease the distempers The reason appeares from that speech of Jonah Ionah 2.8 They that embrace lying vanities forsake their owne mercy But I will looke toward thy holy Temple and promise and thereby abandon them Each destroy the other Reas 5 Fifthly the promise drownes all former distempers because it performes that really which selfe and corruption beare the soule falsly and erroneously in hand withall These afford the soule a rotten peace a deceitfull content vanishing and ending in sorrow See Esay 50.11 But the word doth it really and surely no more to be infringed No more hungring or thirsting if once satisfied with this bread and water of life The text imports it Naamans servants here tell Naaman That which all thine owne discontents and humours could never minister unto thee that the obeying of the message will really afford thee See Act. 13.38 That from which you could not be justified from by the law of Moses by this Man every beleever is justified All at once set free from outward enemies and inward distempers Reas 6 Sixthly the experience of the Saints proves this who till they have cast anchor upon the word and settled upon this center could never find rest in all the circumference as I may call it of your owne best selfe your goodnesse affections gifts or duties Bellarmine himselfe confessing that in respect of the uncertainty of our good workes or else the perill of vaine-glory issuing from thence it is most safe for us to rely upon the sole and meere mercy of God the bare word of truth and promise How much more then shall Gods people say If it had not beene for thy word I had perished in my affliction This is to a poore soule as the chaire of Saint Peter is to a deluded votary the determining voyce All eternall immutable things comprehend and devoure the fading and changeable but cannot be comprehended by them nor resisted by their opposition Lastly the maine and chiefe reason of all is because the word Reas 7 and promise of God is not the bare letter of words or syllables Many branches but furnish'd with all the power and authority of God so that who so clings and cleaves to it is out of his owne keepe and under the Lords There is as our Saviour speakes spirit and life 105. in all which he speakes This may appeare to us in these foure specials First in the wisdome thereof This way of God crosseth all Branch 1 other wayes and hedges the soule out from all sound comfort by them only fastning it upon this 1 Cor. 1. As Paul cals the Gospel in this respect the wisdome of God casting downe all those devices of mans wit wil works or wayes by which flesh would set up a peace and ease of all distempers to her selfe There is no doubt but the errantest hypocrite living would gladly if he could by his smoothing with his owne false heart come to a kind of setling that he might no more be troubled But it is as the sowing of a new peece to an old garment and the rent becomes the worse Even as a short narrow Map of a Shire makes every petty cottingers lands to vanish and causes him to account himselfe a starke begger lord of a Mole-hill not worth the owning So doth this way of God force him who thought himselfe no meane man in his Religion and hopes to seeme a starke foole in his owne eyes For why hath the Lord revealed the way to life by the reall death and resurrection of his onely Sonne glory being made shame and holinesse sinne and eternity death to satisfie justice and shall I play the Mountebank and thinke to satisfie by mine owne trickes and devices Oh foole oh beast Secondly in the righteousnesse of God As the Sunne is able Branch 2 by his heat to licke up all the dew of the earth and scatter all the mists of the aire and the Sea is able to swallow up and devoure whatsoever is cast into it never to appeare more Even so the merit of Righteousnesse and Sanctification by our Lord Jesus compared oft to both these in Scripture is able to licke up and dispell all the most desperate feares doubts and distempers of the soule So Paul speakes Whom God set forth to be a propitiation through faith in his bloud to declare his righteousnes Rom. 3.25 What righteousnesse Surely the equalnesse of pardoning them who are of the faith of Jesus because he hath received a full ransome else saith he if he should not justifie such an one he should not be just So full a content hath Christ given his Father for sinne that if the Father should not acknowledge it sufficient he should doe Christ wrong and if he should not impute it to a poore soule that beleeves he should doe the poore soule wrong nay having freely yeelded his Sonne and received the price for that very end he should doe himselfe infinite wrong by unfaithfulnesse But there is no such feare The Judge of the world will not do unrighteously he will not condemne the righteous and the unbeleever alike For he hath accepted his Sons death as a ful discharge If we should receive a summe of money for the use of an Orphan and when the Orphan comes of age should detain it should he be righteous Mercy then is of free gift and faith is a free gift But justification of a poore soule for Christs merit is an act of righteousnesse So 2 Cor. 5.20.21 Be reconciled to God Why Because he hath made him sinne who knew none that we might be Gods righteousnesse Branch 3 Thirdly all other properties of the promiser are included in the promise as the truth faithfulnesse mercy love greater then that of the creation and all the rest scattered in the booke of God his eternity and unchangeablenesse and the like are all in the Word See 1 Tim. 1.15 Psal 25.10 1 Pet. 1.25 with sundry others So that the soules doubts and distempers may easily be cast upon such promises for so the Apostle cals them 1 Cor. 7.1 as are built upon such foundations Branch 4 Fourâ—hly
it He that cooles and checkes his own spirit from zeale and grace It commonly growes to open prophanenesse will in a short time be a secret discourager and checker of others How many are there of yeeres and discretion enough in other matters who will baite their children and servants from their diligence in hearing and zeale in profession How many will say I my selfe was as hot as you but now time and experience they should say time the Mother of truth which hath discovered their hollow hearts have made me wiser And I warrant you say they as hot as you seeme we shall have a cooling card for you and in time when children grow on and debts encrease and an hard world besets you you also will change your zeale into wisdome and become as temperate ones as we and abate your great resolutions How many are there whose great flames are now quailed and become as cold as ashes But woe be to such Satan hath entred into them againe though he seemed to be cast out at the first let none that have any dramme of this grace of the Gospel be damped for such as these For he that hath bred in them this spirit either can keepe them from such temptations or else can make their spirit rise above them and encrease Matth. 12.45 whereas the end of such revolters as these shall bee worse then the beginning So much also of this second sort Thirdly this is terrour to all Pelagian Popish and Carnall Branch 3 spirits Pelagian spirits farre from the true spirit of a cure which are as opposite to the Spirit of Grace and conversion as light and darknesse The spirit of a true cure of Jordan differs in all points from this spirit of selfe and free-will The one is for God and his glorious grace sets him up in the soule with admiration and thankes But the other is to set up and glorifie it selfe and the will of the flesh to make God stoop to man to fetch him from Heaven to the barre of humane censure there to answer for himselfe why he should not vouchsafe grace to this man as well as that both being equally disposed and if the Lord answer Because it is of my free love to shew mercy to whom I will Rom. 9.13 14 15. they strive with him and tell him This his pretended mercy is meere injustice and cruelty above the most mercilesse Tyrants to make a man and damne him when he hath done to prescribe him a rule which he never gave him power to performe and to require that of him which himselfe hath by an eternall fore-decree disabled him from O wofull pride Shall potsherds contend with their Maker Esay 45.9 If they will needs clash let them clash with potsherds and try which pot is stronger but to quarrell with the Potter how impudent and bootlesse is it And yet thus it is Note it who will The ancient spirit of conversion tender love and zeale to God and his truth never prospered since this bastard spirit of selfe and free-will came upon our stage It blasted all sincerity and gracious affections as sensibly as the East-wind blasts the tender buddes of the Spring What was Naamans spirit I pray so long as his Abana and Pharfar lasted Surely opposite to the Prophet to Jordan and the promise So is it with this Nothing will downe with the spirit of selfe save to pick quarrels with free grace it is no wonder that they are opposite to men 1 Thes 2.15 who are so contrary to God himselfe Tell me where will yee picke out a Pelagian spirit which ever was zealous for God tender to his glory jealous of offending him or carefull to please him The like I may say of the spirit of Popish devotion Popish spirits likewise standing in the bare letter of the Law of duties of outward ceremonies and performances putting a Religion into the worke wrought and deed done What doth all the dunghill and drosse of Popery seeke to establish save a carnall Religion What doth it so much abhorre as selfe-deniall except it be in some externals for the meriting of Heaven what is so odious to it as faith to justifie Alas That pleads for salvation by justice and not by grace It uses Christ onely for a meere formall person to beare her name Esay 4.1 2. but shee will beare all her charges her owne selfe And under a colour of some glorious ceremonies and outward worship what doth she but muzzle the mouth of conscience and nuzzle the soule in a rotten peace which either will carry her to hell laughing or else breake out into utter horrour and desperation I aske but this question When as once the Lord hath truly turned the soule to God what is more odious irksom to it then that which overthrows the Word and Promise and sets up in stead of it a Religion of mans braine and inventions garnisht and disht out with the shreds and dregges of flesh without a droppe of true bloud of Christ or one sparke of the spirit of grace Who wonders that wheresoever this trash becomes there the true preaching of the Lord Jesus the power of the Gospel the honour and esteeme of the Ministery of Reconciliation is trodden in the dirt and cast out as unsavoury But I cease and leave this Use of terrour and come to an Use of reproofe And that shall be of all such as in times past have seemed to be the first head of the Professors in this kind for their spirit of zeale and love to the Gospel but have now catcht a fall and Use 3 cannot get up on their legges againe Reproofe but remaine and welter in a lukewarme and degenerate estate boâ—h in the sight of God and his Church Brethren the time hath beene Revolters from their zeale and grace of the Gospel are in a sadde case in some of our memories that men have thought no Ministery zealous enough for them but wish'd with David Let the righteous smite me and it shall be as balme But now these men are growne weary of such loath reproofe and will teach Ministers what and how farre they shall order their discourse Each thing spoken in particular is spoken against them They who would have given their very eyes to Gods Minister and with Naaman here Psal 141.5 Gal. 4.15 thought neither gold nor silver nor changes of rayment good enough for him wil scarce give two brasse farthings to keepe them in their places At first who but they to get them in and now who but the same men to hunr them out What Are we become your enemies for telling you the truth is this your great spirit of the Gospel shall I say or of selfe-love The time hath beene when you came new minted as you thought out of Jordan that such tendernesse of conscience was upon you for God that you would scarce take up a pinne or a sticke of another mans lest
NAAMAN THE SYRIAN HIS DISEASE AND CVRE Discovering lively to the Reader the spirituall Leprosie of Sinne and Selfe-love Together with the Remedies viz. Selfe-deniall and Faith Besides sundry other remarkable points of great use as you may finde them after the Epistle to the Reader With an Alphabeticall TABLE very necessary for the Readers understanding to finde each severall thing contained in this Booke By Daniel Rogers B. in Divinity and Minister of Gods Word at Wethersf in Essex LONDON Printed by TH HARPER for PHILIP NEVIL and are be sold at his Shop in Ivy Lane at the Signe of the Gun MDCXLII TO THE RIGHT HONOVRABLE THE Lady CECIL Countesse of Winchelsey late Wife and now Widow to the Right Honourable THOMAS Earle of Winchelsey deceased GRACE and PEACE Right Honourable THE graces of Selfe-deniall and Faith are like those two pillars of Iachin and Boaz 2 Chron. 3.17 erected at the beautifull entrance into the Temple for all men to cast their eyes upon and that worthily for most costly and pretious was their matter and most curious and artificiall was their workemanship For as those two Pillars led the way into a glorious Temple yet made with hands so doe these two stand in the porch of a better Temple even that of Grace here and Glory eternall in the heavens And as they so stood neare the gate of entrance that no man could enter in save by them although themselves never went in but alway staid without so these graces though they shall leave the soule in Heaven because she should not need them yet they shall not forsake her while she abides in the porch but shut heaven doore upon her ere they take their leave Moreover as the contriver and erecter of the former was that famous and cunning Artist Hyram of Tyre so 1 King 7.13 no lesse an artificer then Hyram nay a greater then Hyram is here I say the Spirit of the Lord Iesus is the framer and setter up of these in the Soules of Gods Elect. And these two graces good Madam with the discovery thereof are the chiefe frame of these my ensuing Lectures in which both when I preached them and now I write them I aime at this marke to withdraw the soule from the life of it owne hand to the life of the Lord Iesus Esay 57.9 and from an empty Religion to be acquainted with the mysteries of the Gospell the only manuduction to true godlinesse All profession being nothing else save a shadow and bottomlesse building which is not grounded and quickned with Selfe-deniall and Faith And indeed Right Honourable if ever any age of the Church did then doth this in which we live in my judgement require that the labours of us Ministers be improved about the urging of these whether we looke upon the times or turne our eyes to God himselfe in his administration and government we shall observe the former excessively overgrowne with an outward and formall Religion and for the latter when did the Lord so estrange himself from us and dwell as it were in the midst of a thicke cloud So that except by the lively practice of these two graces we do not stir up our selves to take hould of him how can our lives chuze but be sad and comfortlesse Surely if ever we had now need to prease upon more familiar acquaintance with God in all his graces and as David did to view his Temple well True it is that the old Iew had little knowledge of God save by the name of Iehova Alsufficient and a generall aime at the promise of a Messia the blessed seed to come Doubtlesse they lived at poore termes It was enough for them to cast an eye upon Gods Temple as Daniel in captivity and Iona in the Whales belly might do Dan. 6.10 Jona 2 7. Strange and deep was that mercy which would so far off behold such as so far off beheld him but now we the Church of the New Testament are come nearer to God Heb. 12.24 we are come to mount Sion to the heavenly Ierusalem to the Church of the first born to Iesus himself the Mediator of the Covenant and the bloud of sprinkling which speakes better things then that of Abel We are come now beyond the Porch and Sanctuary even to the Holy of Holies through his flesh that hath broken downe the vaile of seperation So that now we are past viewing of the Temple well for we had need become this Temple our selves 2 Cor. 3.18 Whose corner stone is precious Iesus and wee precious stones built upon him and rising up daily to a more lively and well proportioned building 2 Pet. 1.4.5 A little taste of the gift of God a few good reaches and affections after holinesse are not enough for us but to be grounded upon these foundations of Selfe-deniall and Faith 2 Pet. 11.1 which promise us an open entrance into that eternall Temple According therefore to those talents of Wisdome and Knowledge which the Lord hath long imparted to us by the blessed lights of his Ministers who sometimes shined in our Sphere but now in glory it is expected at our hands That we comprehend with all Saints that depth and breadth of love which is in Christ Eph. 3.17 18. that he may dwell in our hearts by faith Heb. 6.1 that forgetting our first elements we strive toward perfection so far as in this vaile of misery its possible to reach to I know your Honour hath long made this your marke and that leaving things behinde you have long looked forward to the prize of the high calling of God Phil 3.13 and to that end have I sent you this Booke that it may affoord you some succour and direction hereto in your private condition and sad widowhood These thirty yeares I have wholly intermitted any converse with your Ladiship an error scarce pardonable except your so farre distant dwelling from the place of your first nativity and education did plead some pardon for me being one whose age and occasions admit no travell to remote places Yet have I not wholy been unacquainted with your course and conversation in Gods waies nay I know through how many combats and fights of affliction God hath brought your Honor into the condition wherin you stand And besides Heb. 10.32 I may say of you as the Lord once said of Iehoshua Zach. 3 2. Is not this a brand pluckt out of the fire Hath not the Lord taken you as a dry branch and planted you in the Courts of his owne house to grow wel-liking and flourishing in goodnesse Sometimes the Lord abhorred a female out of that flecke which had a male Mal. 1.14 But now the males of your flocke are all gone the Lord hath left you as a female hope of recovering the honour of a collapsed family A great honour for to say the truth who hath beheld so deep an eclipse of such as have beene neare
you as your eyes have done â—ew that J know in our Country for their estate had fairer meanes nor suffered a greater decay Yet God hath ingrafted your Honour into another stocke and therein turned the streame of former prosperity upon your selfe againe the onely remnant of that family you have seene upon how weake shoulders the faire necke of all outward welfare stands of which the Lord may speake with more reason then that bloudy Emperour to his wife O pulcra cervix sed cum ego voluero Nero ex Suet. abscindetur Oh faire necke but when I please it shall be cut off And why doe you survive such as are gone save to be an instrument of happinesse to your posterity that from that holy oile of the Spirit which runs downe your head the skirts of your cloathing might bee wetted and your hopefull off-spring consecrated to God The great respect which your Grandfather Father and Mother of worthy memory shewed to that reverend servant of Christ my Predecessor the remembrance also of your first childhood and education being so neare to my dwelling Your Honors frequent salutes and invitations by sundry who have travelled this way that I would visit you But above all that blessed report of your Grace which as the Panthars breath to all the beasts of the Forrest hath made your name sweet and savoury in the Church of God all these have emboldned me by so good an occasion as this is ere I leave the world to soder up my errors and incivilities by prefixing your name to this my Dedication Plin. Nat. hist Aelian There is a creature which the Historians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one dayes life dead as soone as bred Well may many bookes claime this name now a dayes whose breeding costs longer time then their life amounts to For why Each humor fancies what hee likes some books of Poetry some of story and delight which humors while they last bookes sorting with them are catcht up but when they are downe bookes lie by Novelty takes up and laies downe as shee pleaseth Books of practice above all other find least entertainment From all such my appeale is to your protection under God It hath pleased him to exercise my pen in sundry kindes of Treatises which have not escaped the hands of the better and more solid sort of readers and that with some fruit I have now thought fit to make the like triall in publishing some of those my last Lectures which I preached at my last farewell to publicke The perusall whereof with your loving acceptance of them I leave to your Christian diligence and Gods blessing Not doubting Right Honourable but that God having made you a reall patterne of those things which here I write he will also make you a willing Protector of the Book it selfe and no small encouragement to many both to peruse and practise what they reade if God shall make them as fruitfull in the reading as they were in the preaching I shall have double cause of rejoycing In which hope I humbly take my leave remaining Your Honors by due desert much obliged DANIEL ROGERS From my Study Wethersf this 16. of May. 1641. TO THE RELIGIOVS AND IVDICIOVS READER Christian Reader IT s with Books as with Trees These Section 1 although they have many under-branches and water-bowes Yet they have some Master and chiefe ones into which the maine sap of the root is carried Those have sundry points and parcells contained in them of lesse consequence but some mainer and more principal Doctrines into the which their whole strength and stream runs So is it with this Book As many occasionall and lesser matters offer themselves herein so there are others of great importance purposely handled as in the list of particulars thou hast them presented unto thee But above all the rest that which was the first motive to induce me to chuse this Text and to spend my whole years pains about it was That it seemed to contain in it very pregnant and plentifull overtures and occasions of discovering Self and carnall Reason to the hearts of my Auditors How dangerous a rocke it was to all who sailing in the sea of this world towards heaven be not very skilfull and wary marriners to espie and shun it to wit that when they seem to have escaped all other occurrents which might stop their course yet falling upon this unhappily split their hopes and make shipwracke of all In this argument therefore thou shalt perceive that a great peece of my travell in these Lectures is improved It shall not be amisse therefore a little to prepare thee for the coneiving of this notion of Selfe and her opposite Self-deniall that it may the better appeare to thee in what sense it s especially handled in the Treatise following Section 2 Selfe and Self-deniall are tearmes not easily understood except wisely discerned and distinguished into their severall Branch 1 meanings and exceptions And first Self is taken in a good construction for that appetite of the soule Pure Selfe considered in her pure naturals and in this sense it s nothings else save the desire of the whole man in her severall faculties naturall sensible and reasonable to maintaine and preserve it selfe in the integrity of her estate And thus each creature not man alone hath an instinct planted in it by God to affect and ensue the meanes of it owne safety and support as that Orator speakes in which respect it s stiled by this name of Selfe not because its the whole being of the creature but a faculty neerly touching the sustaining of her particular being Plants Beasts have this disposition to savour what is for them to shunne what is against them much more man It was a peece of Adams wisdome and perfection and still would be in us as it was in him blamelesse if somewhat had not come betweene It s the same whereof Paul speakes No man ever hated his owne flesh but nourished and cherished it Now the contrary to this Selfe is Self-deniall which although it is of all other the eminentest grace in other respects yet in this is the most eminent vice for what is so hideous as for a man to throw off nature and deny it the due meanes of life health and prosperity Even an unaturall cruelty and worse then to maligne or hurt another yea this Selfe-love is so good that its the standard of all offices of love concerning our neighbour Doe as you would be done to Thou shalt love thy neighbour as thy selfe And were not this sinlesse the holy Ghost should teach us to be mercenaries by perswading us to obedience by so many arguments taken from our selves cloathing grace in the colours of gaine safety health to our navill marrow to our bones good name long life and the like Branch 2 But this is not the Selfe we meane Selfe therefore in a second difference is that which is called corrupt Selfe Corrupt Selfe
he might pitty and succour those who are tempted And surely wonderfull use there is of this grace For alas in these troubles many a poore soule though not wilfull yet is not her owne because it is overpowred with the violence hideousnesse and irkesome of temptations without feares and unsustained horrors within so that for the time it hath no power of fastning upon counsell be it never so strong nay the stronger it is the harder to enter It must be time and stanching the bloud and waiting by degrees putting in here a droppe a line a little and there a little into the soule which must winne such an one to some hope by degrees Some texts observe for this Elihu seeing Iobs state sore snarled by his prejudicate friends and by the self-love of his own heart that it was hard to reduce all to a mediocrity applies himselfe in the spirit of singular modesty and meeknesse to be a mediator between them Job 32. Behold saith he I will not deale harshly in misjudging thee but be unto thee as thine owne soule this was the next way to redresse his sorrowes So Paul to the Galathians when he had sharpely reproved them yet seeing many of their weake mindes entangled tells them My little children of whom I travell againe till Jesus Christ be formed in you They had fallen into the hands of false teachers who had made their state more dangerous Gal. 4.19 And what doth hee Meekely and lovingly he bestowes the paines to travell againe of them Simil. A woman hath enough of breeding her fruit once and bearing it once but wee should count her a very tender mother which should beare the paine twice and fellow-feele the infants strivings and wrastlings the second time rather then want her child So Paul here is content to beare the paine twice of travelling for these Galathians hee meanes not a second birth but a second travell to reduce them home to Christ from their errors and to sympathize them so far for their good till they felt Christ againe revived in themselves after a former miscarriage and false conception So in Gal. 6.1 The Apostle againe doth require those Galathians which were strong to restore in the spirit of meekenesse such as were fallen the word is set in joint Be meeke and worke in the bone with much oile that so it may returne againe into the socket with lesse paine And Ezekiel tells us Ezek. 34.16 that this is one peculiâ—r property of a true shepheard that hee seeke up the lost and suffer not the bitten or broken to perish but carry it home upon his shoulder tender it dresse it and binde it up againe These and the like places shew with what spirit the Lord wishes such to go to work even so be it with us in Gods fear limpe with the halting lispe with the stuttering sit still and be silent a while till deepe affliction can speake out helpe forth the words of the distressed which sticke in the passage be tender and pitifull till God draw the heart by these cords of a man Hosea 11.4.13.2 and be as the Master of the cattell who taketh off the yoke and layeth meat unto them yea as the Lord Jesus who would not breake the brused reed Matth. 12. nor quench the smoking flax till judgement brake forth into victory Iron and steele come not to an edge without much oile Thirdly 3. Branch apply counsell and remedies with all wisdome and seasonablenesse speake a word in due season Now here the maine worke lieth But some may aske and say how should I performe this duty I answer The variety and difference of estates admit no rules in generall onely to satisfie the desirous I will instance in a few kindes and shew what remedies most fitly agree with them Observe wisely and discerne the estate of the afflicted Rules for this and that will be a great helpe to tell a qualified counsellor how to judge both of the malady and medicine For as it is in bodily diseases each one hath his severall symptomes which are not easily concealed So it is here A wise man will discover the sore by the behaviour of the party both for the kinde the measure the continuance of it and accordingly apply himselfe First then let it be one caveat 1. Discerne and separate mixt sorrow from â—â—â—gle that we observe whether the dolor bee single and simple or mixt and compounded If it be simple the trouble is the lesse But if mixt that is partly temporall and that first and chiefe partly spirituall The way is first to separate the one from the other and not to multiply spirituall comforts to such a one for his disease admits none because the roote is carnall And although it have ceased also in part upon conscience yet at the second hand Here then labour to lessen and diminish carnall and worldly griefe if it can by any meanes be removed as if it be a crosse upon the name body or state see if that can be effected and then you shall see if there continue any sorrow if it doe not it was meerly carnall and no spirituall in it if that cannot be removed then labour to divert the heart from the outward to the spirituall and that thus First shewing that this without the other is fruitlesse That the soule may bee as miserable without it as with it That love or hatred stands not in it That it may easily deceive a man about his sorrow That God either sends it as a needle to draw the thred of godly sorrow after it by the stirring of the spirit or else to leave the soule worse and that if it vanish as it came it will be so That the nature of it is deadly for worldly sorrow causeth death If these motives scatter the carnall sorrow and the spirituall remaine then it is from God And then the counsell is strive not to remove it at first but to ground it well upon the word that it may seaze kindely and so deale with it accordingly as in the rules following 2. Rule Discerne diabolicall temptations from inward The next is discerne diabolicall injections and temptations from the troubles arising from our selves Here the counsell is strive by all means to resolve the party that the Divell shall pay for his own sin Suggestions terrifying the spirit from Satans malice are none of ours Judge them by the disproportion to the souls disposition their unwelcomenes their irkesomenesse desperatenesse and tenaciousnesse And if a poor soul can truly say they are none of hers although she cannot be rid of the insulting of this god of flies yet by praier for riddance constant detesting to have fellowship and consent with them whether thoughts against God his word the Ministry Heaven Hell Providence Religion or lusts and vile affections the Lord will weaken them and not suffer thee to bee held under temptation And to say truth violent externall causes
last not long The greatest danger is lest the heart being rid of them wax wanton and secure and bee not humbled for that corruption whence these have their welcome and fiery fiercenesse 3. Rule Oâ—serve the measure of the trouble The third rule is observe wisely of what measure the trouble and affliction is If it be moderate then proceed accordingly But if it be excessive so that extremities may be feared succour the fainting heart with some hope even at the first though perhaps the condition of it may bee farre from applying a promise Yet because the horror or trouble may threaten despaire or violence Shew such a one that the Lord delights in no such thing but in mercy to the oppressed and when the heart is eased then returne to such a method of counsell by degrees as their estate needeth Necessity as we say hath no law Much may be done to avert a present danger which else might stay longer The jaylor was to be staid for feare of selfe-murther 4. Rule Whether terror come from sin or feare of punishment Fourthly discerne wisely of terrors of conscience whether from sin as sin or as a mischiefe which cloggeth and loadeth the heart excessively Many a wretch and these dayes are full of such will roare and cry out of himselfe the horriblenesse of his sins their returns upon him after intermission not from any true abhorring of the evill of them but because God dogs his cursed heart delighting in those evills with shrewd terrors which although they are two extremities I meane great swinge and sweetnesse in sinne and great horrors for sinne yet nothing hinders why both may not be at once and yet the mediocrity farre off In such a case to beleeve such a wretch for his outcries and horrors when it is manifest he doth but seeke for hope and sodering and possibility of pardon that hee may returne to his vomit the more boldly were to adde oile to the flame The marke of such is this their object is that which presently pinches them you shall heare little or no aime at Christ and his sweetnesse for they regard it not The counsell is to hold them hard to the law that their soules may bee under bondage of sinne as sinne and not onely under present accusation If this prevaile not they will rush themselves quickly out of their horrors into prophanenesse more and more And had not comfort beene well bestowed upon such as need none Fifthly though thou perceive the soule to bee under bondage 5. Rule Consider whether the frame of the heart under conviction be tame or rebellious yet consider well of what frame the party is If the heart bee rebellious and that sinne doth wax more sinfull by that conviction then though it bee a good signe for time to come yet the Lord makes no haste to comfort such a one till his rebellion bee brought downe and then his heart will be doubly humbled both for guilt and rebellion also It is meete that some should lie and wait under their legall abasings because else commonly they returne to their old byas againe if they come not to see how out of measure sinfull sinne is in her nature I observe it in this age of ours that the law troubles few except some violent crosses attend it which argues that they will hardly hold humble when their troubles cease Be not too hasty therefore Sixtly when thou seest it a season to speak a word to a poore soule 6. Rule Observe due season deferre it not For there may be as great perill in delay as in rash haste And shew thy selfe as carefull and cordiall in pressing of a promise earnestly and effectually to a soule in case to receive it as thou wert backward in applying it till it was so A loaden soul is under the condition of the promise and therefore to delay such an one from it is to defraud it of her portion due to it which is a worse sinne then rashnesse even as despaire is worse then presumption To this end bee conversant with the promises and be able to apply variety of them not knowing which may prevaile If the affliction bee an holding downe of the soule from beleeving 7. Rule Whether under the condition or no what lets it or if so what hinders beleeving when as yet it is under the condition of the promise search out what the speciall stoppe of the soule is and accordingly apply remedies For instance if the soule be tossed too and fro between the condition and the performance labour to settle the heart upon the condition first proving it truly loaden and hold it there telling it that the Lord is willing that it hold that which it hath gotten and then it shall be more easie to finish the other worke If the glasse bee shaken who shall see his owne face rightly So againe if the feare be that it hath not the conditions of the Gospel or hath them not in such a measure as it ought resolve such a one that the Lord having wrought a true loading in the soule will also worke the same to the sight of ease by the promise which promise as it appeares more and more reall both in the meriter and the offerer so it must needs afford more hope more desires mournings and longings after it As for the measure of these God snares no poore soule with them Be it never so feeble and brused hee will not breake it So againe if the trouble be that it hath long waited and is weary that the heart is exceeding hard corruption very strong others are got before us we are afraid we be not elected wiih a hundred more apply the remedy thereafter And whereas the maine stoppe is Selfe and aiming at our owne ends and a dead heart to beleeve let the counsell be thereafter Subdue the base heart under meer mercy enlarge the glory of the promiser above the gaine of the beleeve Also bee well exercised in the thorow opening and urging of a promise on Gods part by enlarging the length and depth of the free full and faithfull heart of God infinitely above that which a soule can long after But if I should enter into particulars I should be endlesse 8. Rule What to doe in revolts Eightly if the trouble arise from revolts and breach of covenant after repentance first observe whether former experience of mercy have broken such an heart or no if not then endeavour to breake it and to raise up the soule from the present desertion wherein it seemes destitute of that grace which formerly it enjoyed Convince it that the Lord hath never cut off nor cast out any branch which was ever planted in him Also that by such desertions he labours to hold the heart at a deeper bay of humility Read for this Jer. 3.1 and Hosea ult when once it comes to outgrow the confusion of feare and horror which a guilty conscience hath snared it
with it passe it by Their severall objections have been answered before Now I onely presse reproof upon them Light is sowne for them Psal 97.11 but they will not see it but goe on with their burden as if they would offer their eares to be boared for slaves As those mentioned last are in one extreame and snatch at that which is denyed them for stollen waters are sweetest so these cannot make use of that which belongs unto them when yet it is pind on their sleeves To whom I say as Esay did to Ahaz when he refused to aske a signe Is it not enough for you to grieve men Gods Prophets but you will grieve my God also What Are you too well offered Esay 7.13 and cannot see when you are well used nor discerne your friends from your foes Doe you thinke it is enough to nod your head as Asses doe at a promise beleeving it onely as a tale told but with-draw the affiance of your soules from it Is it enough for you to moane and complaine to desire and mourne Are these faith Is it better for you to shrugge in the cold weather and to wish a fire yet in the meane time to starve for lacke of that which is offered you To goe naked and let the garment lye by unoccupied Oh! checke your selves bitterly for this irregularity whatsoever the cause be whether unworthinesse or sloath or sullennesse it is not according to a promise that I am sure of Oh! get your soules out of this emptinesse into the life and marrow of a truth Learne the truth as it is in Jesus that you put him on being naked Not to marry the promise being faire for it is contrary to a promise But to beleeve and to cast your selves upon the Word to rid your selves of staggering accords most kindly with it So much for this Branch 2 Of Reproofe Ephes 3.16 Psal 78.19 Secondly this reproves all limiters and restrainers of promises for that is not according to a promise The truth in Jesus is the largenesse of it Its length depth breadth height all dimensions are in it Thus those Israelites straitned the holy One of Israel Can hee prepare a Table in the Wildernesse This is our cursed spirit when a promise seemes true in the generall yet in the particular not so as Martha confesses the power of Christ to bee able to doe all things Joh. 11.39 but when it came to the point of raising her brother then she said Lord hee hath been buried foure dayes he stinkes What a base carnall limitation of Almightinesse is this Limiters and restrainers of promises reproved See what a contrariety is in our hearts to a promise according to the extent of it As the Cable seemes to a Needles eye so doth all the points of an extended promise seeme to our hide-bound hearts Gods enlargements worke by contraries and make us the more straitned as in the point of the same or the kinds of promises and so the rest Now I thinke God hath heard my prayer but how long he will that I saith one know not it seems too much to presse hard upon him so long so often for so many favours True if he were a man Jer. 2.13 Esay 26.3 Heb 13.8 or a dry pit but hee is a God a fountaine of living waters Men will bee weary of doing good but it is Gods nature to doe it as the streames to flow Who thinkes it a wrong to a fountaine to draw from it daily Doth it not come alway more fresh and sweet It is the honour of a Prince to look at himselfe in giving not at others The ofter thou commest to a promise Sundry instances of it the welcomer It is according to the truth as it in Jesus Oh saith one I have trusted God for pardon but as for purging my corruptions of pride ease vanity the world or if so yet for purging or weakning this or that beloved lust 1 Kings 20.28 cannot beleeve it Why Is God the God of the valleyes onely not of the Hills also So saith another I can trust God for heaven but not for outward things for my selfe but not for my children while I live but not when I must dye loath I am to heare of that or for the present so farre as I finde my needs but what may hereafter betide mee in my name health state safety liberty God knowes Doth God know and dare not you beleeve Is this according to a promise and the extent thereof Truly Popery cares for no faith we have all a Pope in our belly that 's unbeleefe we go farre onward in Religion But we have hearts which shrinke in the wetting and hold not out in breath and pace with promises grudge and cannot beteame our selves the wealth and fulnesse of God lest we should be compleate in him and too wealthy by him Ionah grudged promises to others but we are envious to our owne soules I remember what once a devout â—otary prayed Lord saith he grant me my petition this once I come not often to trouble thee and on condition thou wilt grant me this I will never trouble thee more Oh base wretch Is thine eye evill because Gods is good Thirdly this reproves all such as stretch out promises beyond their Branch 3 bounds and set them on their owne Tentors till they rend them Enlargers of promises beyond their due bounds to be reproved They could beteame the temporall promises of God to themselves and the Church for deliverance and redemption from all enemies for peace protection and welfare were unlimited But those which touch their souls especially to kill their lusts they care not how narrow they frame them even as the bed and covering of which Esay speakes that is so narrow that it will not wry them warme They beleeve not promises as they are but fancy them They chuse rather that the bush would not burne at all then that it might not consume in burning where God straitens they enlarge Shalt thou teach Jesus how to frame his truths Surely this kind of receiving of truths is not according to Jesus and the honour of Jesus but according to Self and carnall selfe-love Thou maist as well take upon thee to alter the whole frame of Scripture as of promises for God hath bounded them and their land-marks cannot be removed Apply thy self unto them as they are for they will not accommodate themselves to thy humor thy seasons or contents Fourthly this is reproofe to all who beleeve not promises according Branch 4 to the intention of them Not to beleeve a promise according to the intention of it is sinfull They make them weaker and insufficienter then they are This doth intollerably trench upon the honour of Jesus this of all the rest is farre from embracing the truth as it is in Jesus What is it which Jesus hath not done or suffered to stablish and ground truthes And yet how basely doe we
handle him in this We look rather at our little sins in our beleeving then his great promises Oh saith one if my sinnes had not been so deep died so odious and long lien in I should hope well Rather thou shouldest say if mine heart were not so hardned that I am past all feeling and faith I should doe well If thy sinnes have not driven thee to be desperate in rebellion and contempt they are not surely too great for mercy to pardon Looke upon Manasse and Paul 1 Tim. 1.13 Though I were a persecutor a blasphemer and injurious Chron. 33.12 yet mercy and truth abounded in Christ Jesus He saith not sinne abounded beyond mercy Oh saith another But I have sinned since my first enlightning sin'd against the remedy adding drunkennesse to thirst What Dost thou so still and nourish a rotten peace and a secure heart still against the promise No but thou doubtest that thy abusing the meanes and hardning of heart will not be pardoned But know that the Lord Jesus his sufferings are of a deeper nature to merit then thy sinnes to destroy He was made all sinne 2 Cor. 5.21 satisfied for all sinne he was a nature of sinners not a sinfull person onely and therefore can pardon even them that murthered him and not in vain is that example set down in Acts 2.30 to prevent that feare They who come to Christ must come to him not as the greatest sinners onely but as to the greatest Saviour able perfectly to save all who come unto him The strongest eye must bee cast upon his strength Heb. 7.25 Esay 27.5 not upon thy deservings The mystery of mercy is to save to the uttermost that so the soul may break and God may be honoured to the uttermost Well but yet he pardons none save such as have faith and how shall I know that he will give it me I answer the promise that offers pardon workes faith to beleeve it and therefore it s said that it creates the fruit of the lips Esay 57.16 Matth. 11.29 which is peace it offers ease to him that is loaden if it offer the effect it must needs worke the cause But saith a poore soule this might be if mine affections would rise to it with some earnestnesse but I am dead and under infirmity Nay even then also can the Lord create this hand of faith in thee 2 Cor. 12.9 by the seed of the word how did Paul lie under sad buffetings yet this grace was sufficient for him In a word what ever the sense of thy weaknesse be yet its Gods strength which thou must take hold on to make peace and that comprehends thy weaknesse when thou canst not comprehend that strength So much for this Fifthly this reproves such as runne to promises without wisdome Branch 5 aptnesse Unapt appliers of promises or other parts of the word reproved and the particular necessities under which they live When they should runne to the promise for comfort they rather please themselves in running to the threats of the word for deeper humbling that pleases them better because they thinke it may better be felt but this course sutes not with the truth as it is in Jesus which requires that each malady apply it selfe to her proper remedy This causes the wound to rankle not to heale When men are called to doe some speciall service and duty they forsake that and rush themselves upon suffering promising to themselves that God will sustaine them and so provoke needlesse sorrow like Ionah to themselves and all by their rashnesse Others being called to suffer Jona 1.6 shunne that and promise to themselves strength in doing But this is to misapply promises for they alway attend upon commands and while we be in Gods way not our owne God payes no man wages for doing his own work Others promise themselves great blessings upon attempting difficult workes above their strength unto which they have no calling leaving their Ministery ere God knocke them off or thrusting themselves into trades in which they want skill leaving their owne and the like But the wiser way for them were to apply themselves unto promises which concerne those speciall callings conditions and waies unto which God calles them Branch 6 Sixtly and lastly those are here to be reproved who doe in any kinde goe to worke preposterously with the promises Preposterous appliers of promises reproved contrary to their nature and use or scope who separate them from their end which is to mortifie purifie and better the soule as well as to comfort and pacifie it Also all such as mistake discover darken stretch dis-joint the promises who take not such a due measure of the promises as they ought putting them on as they may best fit them and so never come to the kindly use and fruit thereof as the Lord offers them Of which I say no more this shall serve for this whole Use of reproofe Thirdly this point serves for Exhortation Exhortation to incite and draw all who Vse 3 would beleeve aright to beleeve according to the uttermost extent and purpose of a promise and not to defraud the soule of that due which the Lord allowes her This is the way to engage the soule in God to walke most comfortaly in the life and practice of faith God requires no small service and cost at his peoples hands which will hardly be except the soule be deep in Gods bookes and that cannot be till she come to beleeve promises according to their full extent To this end two things would be knowne First 2. Questions 1. How a promise beleeved what should the soule doe that she might beleeve a promise according to the reach of it Secondly how should she practise and set this grace on worke For the former of these three things would be done First 1. A promise must be sounded the soule must fathom and comprehend a promise truly Eph. 3.15.16 That you may comprehend with all Saints what is the length c. That which the woman John 4. tells our Saviour I may say of this The Well is deepe and there is nothing to draw with There is depth in a promise but few are men of understanding to fetch it out There may be enough in it for ought most men looke after their shallownesse discourages them from attempting it Vertue is gone out of the Lord Jesus into it both for life and godlinesse this and a better life in crosses and blessings for all turnes so that each idle cavill of a base heart ought not to elude it Hath God set it open for his whole Church to be filled with the fulnesse thereof and shall it not be sufficient for a poore members supply Accustome thy selfe to deal with a promise as the marriner doth with the sea whose depth he is ever and anon sounding lest his ship should runne a ground and be swallowed up Thy misunderstanding may eclipse the beauty of it