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Direct. 14. Let the constant work of Faito be, to take yox off the life of fense, by mortifying all the concupissence of the flesh, and over-powering al tbe obje&ts of sense.

The necruess of things sensible, and the violence and unseasonableness of the fenfcs and apperite, do accessitate Faith to be a conflicting gracc. Its usc is to illuminate, clevate and corroborate Realon, and help it to maintain its authority and government. The life of a Believer is but a conquering warfare between Faitb and Sense, and b.tween things unseen, and the things that are seen. Therefore it is said, that they that are in the file fhe cannot please God; because thc Ach bring the predominant principle in them, they most favour and mind the things of the flesh; and therefore they can do more with them, than the things of the Spirit can do, when both are set before them, Rom. 8:5, 6, 7, 8.

Dirca. 15. Let Faitb fer the example, first of Cbrift, and next of bio bolieft servants, Ail before you.

Ac that purposely lived among men in ftesh, a life of holiness and patience, and contempt of the world, to be a pattern or example to us, doch cxpcã that it be the daily work of Faith to imitate him; and therefore that we have chis Copy Atill before our cycs. I will help us when we are fuggisl, and fit down in low and common things, to fec more noble things before us. It will help us when we are in doubt of the way of our duty ; and when we are apt to favour our corruptions :. It will guide our minds, and quicken our dcfires, with a holy ambition and covetoufacīs to be more holy :: I will ferve us to answer all that the world or Aclh can say, from the contrary cximples of finning men : Isany tell us what great mon, or learned men think, orsay, or do, agsinf Religion, and for a finful life ; it is enough, if Faith do but tell us presently, what Chrift, and his Apostles and Saints, and Martyrs have thought, and said, and done to the contrary, Mat. 11, 28,29.1 Pet.2:21.Jobn 13. 15. Pbil. z. 17. 2 Thef. 3.9. 1 Tim. 4.12. Ephef. 5. I. Heb. 6. 12. 1 Tbef. 1.6.& 2. 14.

Dirca. 16. Let your Faith fet al graces on work in tbeis proper order and proportion ; and carry on the work of boliness and obedience in barmony; and not set one part against anotber, nor book at one wbile you forget or nogled another,


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Every grace and duty is to be a help to all the reft. And the Want or negle&t of any one, is a hinderance to all : As the want of one whcel or smaller particle in a clock or watch, will make Jl Aand Mill, or go out of order. The new creature confifteth of all duc parts, as the body doth of all its members. The soul is as a mufical inftrument, which muft ocither wint one Aring, aor have onc out of tunc, nor negle&ted, without spoil. ing all the melody. A fragment of the moft excellent work, or

one member of the comlieft body cut off, is not beautiful : The beauty of a holy soul and life, is not only in the quality of cach grace and duty, bui mach in the proportiox, feature and barmony of all. Therefore every part hath its proper armour, Ephef.6. 11,12,13,14. And the wobole armour of God muft be put on : Because all fulness dweletb in Chrift's me are compleer in bim, as being sufficient to communicate every gracc. Epe. pbras laboured alwcies fervently in prayers for the Colofrians, tbatthey might fond perfe&t and compleet in al tbe Wil of God, Col. Jo 12. James 1. 4. Let patience have ber perfed work, that ye: may be perfed and entire, nonting xorbing. We ofr comfort our felves, that though we want the perfedtion of degrees, yet wc have the perfeâion of perts, or of integrity. But many are fain to prove this only by infcrring, that he that hath onc grace, hach al; but as to the difccrning and orderly use of abg, they are yet to fock.

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Ecause I find not this inlifcd on in any Writers for che:

pcoples inftru&ion, as it ought, I will not pass over fe accdful a point without fome further advertisement about it. I will therefore thew you, 1. What is the compleatnel and the barmony to be delired ... 2. What are our contrary defcats and difempers: 3: What are thc (causes of them, and what must be the cure : 4. Some useful Inferences hence yifing.

I. He that will be comples and entire, muft have all these. Graos and Duties following.,

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1. A solid and cleør understanding of all the great, the need ful and pra&ical matters of the sacred Scripturcs, & Tim. 3.16. (And if he have the understanding of the Scripturc languages, and the customs of those times, and other such helps, his un. derstanding of the Scripture will be the more complcat, Ads 26. 3. If he have not, he must make use of other mons.)

2. A settled well grounded Belief of all Gods fupernatural Revelations ( as well as the knowledge of natural veritics.)

3. Experience to make this knowledge and belief to be fatiffactory, powerful and firm. Especially the experience of the Spirits offc&ual operations in our felves, by the means of this word, Rom. 5.4.& 8.9. Gal. 4.6.

4. The historical knowledge of the Scripture matters of fad, and how God in all ages (sincc Scripture times) hath fulfilled his Word, both promises and thrcatnings, and what Christ, and Sacan, Grace and Sin, have been doing in the world. Therefore the Scripture is written so much by way of history; and therefore the Jews were fo often charged to tell the history of Gods works to their children, 1 Cor. 10.1,2, 6,7, 11. Exod. 12. 29. Deut. 26. 22. Joh. 4.6,21, 22. & 221 24; 27. Therefore the writing of Church-hiftory is the dury of all ages, because Gods Works

are to be known, as well as bis Word: And as it is your forcfathers dury to write it, it is the childrens duty to learn it (or also the writing it would be vain.) He that knoweth not what state the Church and world is in, and hath been in, in former agès, and what God hath been doing in the world, and how 'errour apd (in have bece refifting him, and with what succcfs, doth want much to the compleating of his knowledge,

5. And he must have prudence to discern particular cafes ; and to consider of all circumstances, and to compare things with things, that he may discern his duty, and the sealons and manner of it; and may know among inconfiftent Tecming ducics, which is to be preferred; and when and what circumftances or accidents do make any thing a duty which else would (be no duty orsa fin ; and what nocidents maise that a fin which without them would be a drty. This is the knowledge which muß make a Chriftian entire or compleat,

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2. And in his Will there muft be 1. A full refignation and fubmifim to the Wil of God his Owner ; and a full subje&ion and obedience to the Will of God his Governour ; yielding readily, and constantly, and resolutely to the commands of God, as the Scholar obcycth his Mifter, and as the second wheel in the clock is moved by the first : And a close adbering to God as his sbief Good, by a Ibankful Reception of his Benefits; and a defiroms fucking to enjoy, and glorifie him, and please his Wil: In a word, loving him as Gods, and taking our chicfed compla: cency in plcaling him ; ia loving him, and being loved of him.

2. And in the fame will there maf be a wel regulated Love, to all Gods works, according as he is manifefted or glorified in them : To the bumanity of our Redeemer; to the glory of Headen, as it is a crcated thing; to the blessed Angels, and perfe&t. cd fpirits of the just , to the Scripture, to the Churcb on earth, to the Saints, the Paftors, the Rulers, the boly Ordinances, to al mankind, even to our enemies ; to our selvcs, our souls, our bodies, our relations, our eftates, and percics of every rank.

3. And herewithall must be a hatred of cvery fin in our selves and others : Of former fin, and prefent corruption, with a penitencial displicence and grickj, and of pogible for, with a vigilancy and rcfiftance to avoid it.

3: And in the Affe&tions there muft be a vivacity and cober fervency, answering to all these motions of the Wil; in Love, Delight, Delire, Hope, Hatred, Sorrow, Aversation and Anger ; the complexion of all which is godly Zcal.

4. In the vital and executive Power of the soul, there muft be a holy adivity, prompritude and forsitude, to be up and doing, and to let the sluggish faculties on work, and to bring all kroppledge and volitions into praktice, and to assault and conquer enemics and difficulties. There must be the Spirit of Power (though I know that word did cbiefly then denote the Spirit of Miracles, yet not only) and of Live, and of a found mind.

5. In the outward members there must be by use a habit of ready obcdicnt execution of the fouls commands : As in the songue a readiness to pray, and praise God, and declare his Word, and cdific others; and fo in the reft. 6. In the senses and appetise, there muft by wife be a habit


of yielding obedience to Reason ; that the fenfes do not rebel and rage, and bear down the commands of the mind and will.

7. Lastly, In the Imagination there must be a clearness or purity from filthiness, malice, covet oufneft,pride and vanity; and ehere myd be the impressions of things that are good and ufc. ful; and a ready obedience to the superiour faculties, that it may be the inftrument of holiness, and not the shop of

tempo tations and fin, por a wild, unruly, disordered thing.

And the barmony of all these must be as well observed as the matter : As

1. There muft be a juft Order among them: every duty muf kecp its proper place and season.

2. There muft be a just proportion and degree: fome graces muf not wither, whill others alonc arc chcrifhed: nor fomc dutics take up all our heart and time, whild others are almoft laid by. 3. There muft be a juk vdivity and exercise of every grace.

And a juft conjundion and respect to one another, that every one be used so as to be a help to all the ref.

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1. The Order 1. Of Intelleâual graces and duties, must be this. 1. In order of Time, the things which are fenfible are known beforc the things which are beyond our fight and other fenses.

2. Beyond these the frk thing known both for certainty and for excelency, is, that tbere is a God.

3. This God is to be known as one Bring in his three Effential Principles, Vital Power, Intelle& and Will.

4. And these as in their Effential Perfe&tions, Omnipotency, Wisdom and Goodress (or Love.)

5. And also in his perfc&tions called Midal and Negative, &c. (as Immenfity, Eternity, Independancy, Immutability, &c.)

6. God muft be next known in his Three Personalties ; as the Father, the Word, or Son, and thc Spirit.

7. And thesc in their thrcc Caufalities ; efficient, dirigent and final. 8. And in their three great works, Creation, Redemption,


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