So 2 Pet. 2.2 He had spoken of some who by their Doctrines denyed the Lord Christ that bought them by reason of whom the way of truth was evil spoken of by the false Doctrines and flagitious lives of Professors the Name and Religion of Christ is rent and torn in pieces and brought into contempt among the worst of men And therefore we find that when Professors are pressed to walk as becometh the Gospel one great Argument is taken from the great reproach that else will follow 1 Tim. 6.1 he presseth servants to account their Masters worthy of double honour that the Name of God and his Doctrine be not blasphemed The like Argument we have upon Wives that they be discreet c. obedient to their own Husbands Tit. 2.4 that the Word of God be not blasphemed that the way of Religion in which they profess to serve God be not made vile and contemptible in the eyes of such as have little regard to any Religion at all Averroes was most taken with the Christians Sect as he called it but when he saw the Christians do what he thought was a great offence against the God whom they served or worshipped he said Moriatur anima mea cum Philosophis Let me die amongst the Philosophers and not among the Christians It is reported of one Hathway an Indian as blind as he was so possessed with prejudice against the Christian Religion by the cruelty of the Spaniards that he refused to be Baptized because of their vile carriage and said he would not go to the same Heaven with them Of all persons Christians have cause to walk most wisely and uprightly in reference to that honourable Name which they bear lest otherwise they expose it to contempt Let us do as the Primitive Saints did Acts 9.31 of whom it is said they walked in the fear of the Lord and the Churches had rest They were in the midst of persecuting bloudy Enemies who seeing them walk in the fear of the Lord and according to the Rules of the Christian Religion which did strike such an awe into them of the Majesty of their Religion which did shine forth in their holy heavenly Conversation as brought their Enemies under so great Convictions as they durst not at that present attempt them or hinder their peace A Saint sanctifies the Name of the Lord in the course of his life while he walks in the fear of the Lord Isa 8.13 This was a great Argument which prevailed with Nehemiah and he propounded it to the people to walk in the fear of the Lord because of the reproach of the Enemy Nehem. 8.9 It is not the Jew which denieth the Name of Christ or the Turk which defieth it or the Pagan Dragon Rev. 12.2 3. which persecuteth the Name of Christ that casts so soul a blot and reproach upon the Name of Christ as he which takes upon him the Name of Christ and under a form of godliness lives in the practice of those foul abominations spoken of 2 Tim. 3.1 2 5. from which turn away How we may steer an even Course between Presumption and Despair Serm. XXIV Luke 3.4 5. As it is written in the Book of the words of Isaiah the Prophet saying The voice of one crying in the Wilderness Prepare ye the way of the Lord make his Paths streight Every Valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made streight and the rough wayes shall be made smooth THIS Chapter begins with the Ministry of John the Baptist the Forerunner of Christ In which you have 1. The Time of his Ministry when it began set down and ascertain'd by some particular and very memorable remarks upon it from the names of those who were then in Authority chief Governours and Rulers both in Church and State whose several Offices and Commands bore the same date with John's preaching ver 1 2. The reason of this I shall not now trouble you with 2. His Call unto this Office ver 2. The Word of God came unto John 3. The Subject matter of his preaching viz. The Baptism of Repentance for remission of Sins ver 3. 4. The occasion that prompted him to this subject and made him fix his thoughts upon it which was an ancient prophecy out of Isaiah ch 40.3 The Holy Ghost bringing this into his mind telling him it was now to be fulfilled by his preaching and therefore no doubt directed him to pitch upon such a subject as might tend most to the accomplishment of that Prophecy The Prophecy or Promise for it is both you have in the words of my Text and in the last Clause of the succeeding Verse I shall not insist upon the several Metaphors in the Text but in short give you the general sence of the whole By mountains and valleys I understand all sorts of Men high and low rich and poor who considered in their natural condition whether convinced or unconvinced do all stand in a direct opposition to Jesus Christ are exceeding averse from and unprepared for the Doctrine of the Gospel will not submit to the Law of Faith some upon one account and some upon another till God by a further work of the Spirit doth open their eyes and draw their hearts to Christ Now the words of the Text do contain this Preparatory Work of the Gospel upon poor Sinners in order to due reception of Christ and aright application of him by Faith unto the Soul It consists of two parts 1. Pulling down Mountains 2. Filling up Valleys both very difficult work John had to do with some who were puft up with a conceit of their own Righteousness and would be their own Saviours and not be beholding to Christ and free Grace for any thing thinking themselves to be something when indeed they were nothing Gal. 6.3 Revel 3.16 17. These were the proud Pharisees boasting of their own Righteousness and besides these there are also a company of Profane Atheistical Sadducees who gloried in their sins and denying the Resurrection of the Body and the Immortality of the Soul ran out into all licentiousness Others again were so convinc'd of Sin and of the dangerous consequence of it that they were ready to sink into Despair knew not what to do fearing their sins were greater than could be forgiven these are the Mountains and Valleys in the Text. Presumption on the one hand and Despair on the other that rises too high this sinks too low that inclines too much one way this too much the other and there is a crookedness and obliquity in both which must be rectified and straightened by the Preaching of Repentance in order to the Remission of Sins This John doth first urging the necessity of Repentance upon the proud Pharisees who thought they needed no Repentance Luke 15.7 Secondly urging the great Gospel Priviledge that Christ hath purchased for Believers upon their repentance viz. Remission of Sins upon poor dejected Sinners that both
afflict affront and troubles us and wo to them that a child of God upon a mature judgment names in prayer I find not that such a prayer in Scripture return'd empty Jacob in a great strait Deliver me from the hand of my brother Gen. 32.11 from the hand of Esau David in the ascent of Mount Olivet O Lord I pray thee turn the counsel of Ahithophel into foolishness 2 Sam 15.31 2 Chron. 20.10 Prayer twisted the rope for him at Giloh Thus Jehoshaphat in his prayer names Ammon Moab and Edom conspiring against him Thus Hezekiah spreads the railing letter before the Lord Isa 37.14 Psal 83.6 c. Act 4 27. Joseph l. 18. c. 9. Euseb Chron. l. 2. p. 159. Eph. 3.14 Luke 17.5 2 Cor. 12.8 and the Psalmist takes them all in a round Catalogue that consulted against Israel Thus the Church in her prayer names Herod-Antipas and Pontius Pilate whereof the first was sent into perpetual banishment and the latter slew himself It 's of great use in prayer to attend to some special case or single request with arguments and affections suitable For this cause says Paul I bow the knee Suppose a grace deficient in its strength Lord increase our faith or a temptation urgent For this I pray'd to the Lord thrice A great reason why we reap so little benefit by prayer because we rest too much in generals and if we have success 't is but dark that often we cannot tell what to make of the issues of prayer Besides to be particular in our petitions would keep the spirit much from wandring when we are intent upon a weighty case and the progress of the soul in grace would manifest its gradual success in prayer 6. Holy and humble appeals before the Lord in secret when the soul can submissively and thankfully expose it self to divine searching about some measures of holiness and grace wrought in the heart Psal 139.23 Tertal de orat p. 213. The soul cannot bide by the presence of God under flashings of defilement neque agnosci poterit à spiritu sancto spiritus inquinatus neither will the holy spirit own a defiled soul But when a person can humbly modestly and reverently say search me and try my reins and if there be any way of wickedness in me lead me in the everlasting way it vvill be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace especially in pleas of deliverance from wicked and proud enemies When David can plead in comparison with and in the case stated between his enemies and himself For I am holy Psal 86.2 14 17. It shews him a token for good or when we plead against the assaults of Satan can we be conscious that we have watcht and prayed against entring into temptation When in the main we can wash our hands in Innocency Psal 26 6. Psal 18.20.7.3 we may then comfortably compass God's altar about In case of opposition and injustice He rewarded me says David in the point of Saul according to my righteousness and the cleanness of my hands before him Or about the truth of the love that is in the heart to God Thou that knowest all things John 21.17 Neh. 14.14 22 Isa 38.3 Isa 26.8 says Peter knowest that I love thee As to zeal for the Worship and Ordinances of God so did Nehemiah As to the integrity of a well-spent life so did Hezekiah or if we cannot rise so high yet as the Church did The desire of our soul is to thy name and to the remembrance of thee Or lastly when we can unfeignedly plead the usefulness of a mercy intreated in order to the divine glory As when a minister or the Church of Christ for him prays for such gifts and graces Eph. 6.19 Col. 4 3. such knowledg and utterance that he may win souls to Christ and can appeal that it is his principal aim this is glorious 7. Pray for the spirit that ye may pray in and by the spirit Awaken the North and the South to blow upon thy garden that the spices thereof may flow forth Cant 4.16 Then thou mayest invite Christ Let my beloved come into his garden and eat his pleasant fruits that the soul may enjoy him and hold sweet communion with him All successful prayer is from the breathing of the spirit of God when he inspires and indites when he directs the heart as to matter and governs the tongue as to utteranee 1 Cor. 2.10 Rom. 8.27 Psal 147.18 Ezek. 47.1 Gerson T. 2. K. K. 4. 49. Zech. 12.10 God graciously hears the sighs of his own Spirit formed in us He sent forth his spirit and the waters flow That I may allude the waters of contrition flow upon the breathing of the spirit and the soul is as it were all afloat before the throne of grace when these living waters issue from under the threshold of the sanctuary Sequitur lachrymosa devotio flante spiritu sancto Devout tears drop down from the spirit's influences Melting supplications follow the infusions of grace by the spirit Then they shall mourn for piercing of Christ says the Prophet and be in bitterness as for a first-born like the mourning at the town of Hadadrimmon where Josiah was slain Then (a) 13.1 2 4 14.8 Isa 66.12 Rich. de Sâ—ult p. 321. in that day what inundations of mercy shall refresh the Church when the Lord will extend her peace like a river and the glory of the Gentiles like a flowing stream great things to the Church and gracious things to the soul Inter orationem suspiria cognoscit holy sighs in prayer give intelligence of great mercies to follow Nay to withstand powerfully all the wiles of Satan one means is Eph. 6.18 to consecrate every part of the spiritual armour by prayer in the Spirit 8. Apply special promises to special cases in prayer For God hath and will magnifie his word of promise above all his name Psal 138.2 John 12.28 when we are under the word of command for a duty we must seek for a word of promise and unite them in prayer When a promise of aid suits to the precept it renders prayer victorious and obedience pleasant when we come with God's own words into his presence when we take his words with us that he would take away all iniquity he 'll receive us graciously Hos 14 2. Gen. 32.9 1 Kings 8.24 Jacob urged that God had bid him return from his Country and kinred Solomon urges the word of promise to David Jehoshaphat urges the a 2 Chron. 20.8 9. word of promise to Solomon Daniel fills his mouth (b) Dan. 9.2 3 with the promise given to Jeremiah he reads and then applies it in prayer First search the Bible and look for a promise and when found open it before the Lord. Paul teaches us to take the (c) Heb. 13.5 6. promise given to
some commands may be observed without so much as common grace as duties meerly moral but this must have a great measure of the spirit it speaks much acquaintance with God through experience of his wayes and much conformity to Christ in a well composed conversation in short it includes the highest perfection possibly attainable in this life yet let not this difficulty fright you for through Christ our sincere love though weak is accepted and our imperfect love because growing shall not be despised 8. This is the first and great command in respect of the End 8 Ratione finis All the commands of God are referr'd to this as their end and last scope which was first in the mind of the Law-giver 9. This is the first and great command in respect of the lastingness of it 9 Ratione perperuitatis Thou shalt love the Lord thy God it is not only spoken after the Hebrew (e) Futurum pro imperativo way of commanding but it notes singular perseverance Most of the other commands expire with the world as all or most of the commands of the second table but this remains and flourishes more than ever When Repentance and Mortification which now take up half our life when Faith which is now as it were Mother and Nurse to most of our Graces when Hope which now upholds weak faith in its languors when all these shall as it were dye in travail perfection of grace being then in the birth love to God shall then be more lively than ever That love which as it were passed between God and the Soul in letters and tokens shall then be perfected in a full enjoyment Our love was divided among several objects that cut the banks and weakned the stream henceforth it shall have but one current Our love is now mixt with fear fear of missing or losing what we love but that fear shall be banished There shall never be any distance never any thing to provoke jealousie never any thing to procure cloying never any thing more to be desired than is actually enjoyed Is not this then the first and great Commandment is it not our priviledge and happiness to be swallowed up in it this may suffice to evidence it to be our duty But then What abilities are requisite for the well performance of this duty and how we may obtain those abilities 3. What Abilities are requisite to the performance of this duty and how may we attain those Abilities This we must be experimentally acquainted with or all I can say will at best seem babling and therefore let me at first tell you plainly nothing on this side Regeneration can capacitate you to love God and it is God alone that giveth worketh infuseth impresseth the gracious habit of Divine Love in the Souls of his people Our love to God is nothing else but the eccho of Gods love to us Through the corruption of our Nature we hate God God implanted in our Nature an inclination to love God above all things amiable but by the fall we have an headlong inclination to depart from God and run away from him and there is in every one of us a natural impotency and inability of turning unto God The grace of love is no Flower of Nature's Garden but a Forreign p Non secundum bona naturalia sed secundum dona gratâ—ita Aquin. plant We may possibly do something for the meerly rational inflaming of our hearts with love to God e. g. God may be represented as most amiable we may be convinced of the unsatisfyingness of the Creature we may understand something of the worth of our Souls and what a folly it is to expect that any thing but God can fill them and yet this will be at the utmost but like a solid proof of the truth of the Christian Religion which may Non-plus our cavils but not make us Christians This may make love to God appear a rational duty but it will not of it self beget in us this spiritual Grace It is the immediate work of God to make us love him I do not mean immediate in opposition to the use of means but immediate in regard of the necessary efficacy of his Spirit beyond what all means in the world without his powerful influence can amount unto 'T is the Lord alone that can direct our hearts into the love of God q 2. Thes 3.5 Exoplat a Leo quod non ambigit posse praestari Ambros God is pleased in a wonderful and unexpressible manner to draw up the heart in love to him God makes use of Exhortations and Counsels and Reproofs but though he works by them and with them he works above them and beyond them r Deut. 30.6 19 20. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou may'st live And again I call heaven and earth to record this day against thee that I have set before thee life and death blessing and cursing therefore chuse life that both thou and thy seed may live that thou may'st love the Lord thy God and that thou may'st obey his voice and that thou may'st cleave unto him for he is thy life and the length of thy dayes He is thy life i. e. effectively and that by love saith Aquinas it is reported s Sales of the love of God p. 63. that it often happens among Partridges that one steals away anothers eggs but the young one that is hatcht under the wing of a stranger at her true Mothers first call who laid the egg whence she was hatch'd she renders her self to her true Mother and puts her self into her Covey 'T is thus with our hearts though we are born and bred up among terrene and base things under the wing of corrupted Nature yet at and not before God's first quickning call we receive an inclination to love him and upon his drawing t Cant. 1.4 we run after him God works a principle of love in us and we love God by that habit of love he hath implanted hence the Act of love is formally and properly attributed to man as the particular cause u Psal 18.1 116.1 Vâ—â—tius I will love thee O Lord my strength and I love the Lord because he hath heard my voice the Soul works together with God in his powerful working the Will being Acted of God Acteth It is a known saying of w Non ideo bene currit vt rotunda sit sed quia rotunda est Augustine The wheel doth not run that it may be round but because 't is round The Spirit of God enables us to love God but 't is we that love God with a created love 't is we that acquiesce in God in a gracious manner What God doth in the Soul doth not hurt the liberty of the will but strengthens it insweetly and powerfully drawing it into
the glory of heaven where all our prayers shall be turned into praises When every sigh below shall be an accent to the heavenly musick above and the tears of the valley shall be turned into orient gems in the diadem of glory Here we groan under wants and desires empty within and live on the craving hand But there palms in the hand white robes and everlasting joys upon the heads and hearts of Saints How may the duty of of daily Family Prayer be best managed for the spiritual benefit of every one in the Family Serm. XV. Joshua 24.15 latter part But as for me and my house we will serve the Lord. JOshua being old and stricken in age and desirous before his departure out of the world solemnly to engage the people of Israel to adhere to God and his holy worship gathered all their Tribes to Shechem called for the chief of them that were Governours and Representatives of the whole body of the People (a) Quatuor crant in qualibet urbe gradus officioram 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senes vel Sâ—natus 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capira â—atâ—um singularum tribuum primotes primi eminenâ—toâ—â— in urbe 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judices 〈…〉 veram 〈…〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparitores 〈◊〉 res judicates exequebantur â—â—culo lâ—ro p pulum corebant ad observantiam praeceptorum Schind Lexic Pentag namely for the Elders of Israel or the Senate that did chiefly manage the affairs of Church and State for their Heads the most eminent of each Tribe and prime Rulers thereof for their Judges that sate in Courts to hear Causes and execute judgment betwixt man and man and such Magistrates that ruled over them for their peace and welfare and for their Officers who did see to the execution of the sentences and judgments of Superiour Magistrates All these being present Joshua makes a brief historical narrative of God's signal providences and singular benefits to them and their Fathers in this order First His calling of Abraham from Idolatry to the knowledg of the true God and profession of true Religion ver 2 3. Secondly His multiplying of his Seed ver 3 4. Thirdly His delivering them out of Egypt and making a way for them through the Red-sea which returning destroyed the Egyptians that did pursue them ver 5 6 7. Fourthly His preserving them in the Wilderness ver 7. Fifthly The Victories that he gave them over the Amorites when they fought against them ver 8. Sixthly His defending them against Balak the Son of Zippor King of Moab and restraining Balaam from cursing of them ver 9 10. Seventhly His miraculous providence in drying up the waters of Jordan that they might pass over ver 11. Eighthly His delivering the men of Jericho and their several enemies into their hands ver 11. Ninthly That it was not by their own Sword nor by their own Bow that they subdued the Nations but God by weak and contemptible Creatures as Hornets drove them out from before them ver 12. Tenth His giving them the possession of such Cities which they had not built and to eat of the Vine-yards and Olive-yards which they had not planted thus he brings to their remembrance the great and wonderful things that God had done for them A capite bona valeâ—udo inde omnia vâ—geta sunt atque erecta aut languore demissa prout animus eorum viget aut marcet Et erunt Cives erunt Socii digni hac bonitate in totum orbem rectimores revertentur Seâ—ec de Clement lib 2. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego domus mea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpantur 1. Pro domicilio The mercies of God to man being strong enforcements of man's duty to God upon these moral grounds and reasons Joshua in the 14th verse earnestly exhorts them to fear the Lord and to serve him in sincerity with a pure heart without hypocrisie and in truth without false pretences and counterfeit shews of godliness as becometh such as worship the most Holy the most Wise and glorious God and declareth his own fixed resolution That he and his house would serve the Lord as if he should say I have given you a Catalogue of the great and many mercies of God vouchsafed to you and I have exhorted and charged you all in the Name of the Great and Eternal God to fear and serve him but if ye will not I do here declare profess and publish my purpose and resolution in the ears of all you the Elders Heads Judges and Officers and all others that I and my house will serve the Lord be it known unto you that I will not only serve and worship God my self but will also set up his worship in my house and both I and mine will serve the Lord. The original words in Old and New Testament translated House have various significations amongst the rest these 1. For an earthly habitation properly taken this house cannot serve the Lord but the Inhabitants in this house must serve the Lord. 2. Pro Sepulchro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dupert Eheu fugaces Labuntur anni nec pietas morum rugis instanti Senectae afferet indomitaeque morti Hor. lib. 2. Od. 14. Dum loquimur fugerit invida aetas carpe diem quam minimum credula postero Idem l. 1. Od. xi 2. For the grave where we must all shortly take up our Lodgings and be carried on mens backs from our now dwelling houses to this sleeping house We that are now alive shall be in a little time housed in the earth while we live we dwell in several houses one house can contain or entertain but a few but what a large capacious house is the Grave that shall hold all the living Job 30.23 For I know that thou wilt bring me to death and to the house appointed for all living There is no praying to or praising of God in this house in the houses where you now dwell you may you ought but in this you are going to and oh how quickly might you or I be in it you will be past praying and past hearing and calling upon God when death and dust have stopped your mouth 's and tyed your tongues Eccles 9.10 Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledg nor wisdom in the grave whither thou goest Sirs you are going you are going every day every hour every moment to this house whether you are eating or drinking or sleeping whether you pray or not pray in your houses where now you dwell you are going to this house where you can never pray Therefore pray NOW or NEVER serve God and pray unto him now where you dwell or you must hold your peace for ever except you cry and roar and lament your negligence and folly in a Lake of burning brimstone because you did not pray
called my Neighbour with whom I have any business And the Scribe of whom we read Luke 10. knowing the mistakes of many of his Brethren asks our Saviour this Question Verse 29. Who is my Neighbour And our Saviour gives him an Answer the sum whereof is this that even the Samaritan was to be looked upon as his Neighbour 2. What is a Reproach I answer in general it is nothing else but an evil Report or an evil Speech unduly uttered concerning another Now a Report is evil two wayes 1. When it is evil in it self a false Report when a man belyes his Neighbour and bears false Witness against him either in judicial proceedings or in common Conversation These kind of evil Reports David was Exercised with Psal 35.11 False witness did rise up they laid to my charge things that I knew not 2. When it is evil to a man's Neighbour when your Speech tends to your Neighbour's disparagement and defamation And here I must inform you that a man may be guilty of Reproaching men by Commendations as David speaks of his Enemy Psal 55.21 His words were smoother than Oyl yet were they drawn Swords It is the usual Practice of some men to smooth the way to a reproach by a Commendation and to raise a man's reputation that he may tumble it down with more advantage 2. When a man publisheth a Neighbour's secret Infirmities or sins This all casuists allow to be a kind of Detraction and good Reason for though the matter may be true and good yet the principle from whence this proceeds is evil It proceeds from want of Love to my Neighbour and of the just care that I ought to have of his Credit And the Ends either of Speaker or of the Speech in its own Nature or of both are evil even to bring his Neighbour into contempt or disgrace 3. When a man aggravates the real or supposed faults of his Neighbour either in Opinion or in practice Certainly the Professors of this Age and this City are deeply guilty in both these respects 1. In aggravating other men's real or supposed Errours and mistakes Often-times men call that an Errour through their own Ignorance or prejudicate Opinion which in the judgment of far wiser and better men than themselves and in reality is a precious Truth of God And the pardonable mistakes of their Neighbour they decry as fundamental and damnable Errours or at least as Errours dangerous to Salvation I am far from pleading for Errours that are really damnable or highly dangerous such as those of the Papists Socinians Quakers and the like But there are other and lesser differences among Protestants who holding the Head as the Apostle speaks differ in Doctrines of less moment or in the methods and modes of Worship in Rites and Ceremonies which possibly one man thinks to be necessary another to be Lawful and indifferent another sinful and by these differing Opinions it is lamentable to consider and I confess I cannot think of it without horror and loathing how Protestants traduce and defame one another The one is Superstitious Idolatrous a Formalist a Profane Person and one that hath no sense of Religion The other is an Heretick a Schismatick a Fanatick a licentious lawless Person that follows his own sensuality and hath not the fear of God before his Eyes Thus they mutually rail at one another as if they had neither sense nor Conscience Nay the Disease is grown to that height that not content to censure men's Opinions they will also judg of their Consciences and secret intentions as if they maintained such Doctrines against the light of their own Consciences A Censure which proceeds from deep Ignorance of the merits of the Cause It were I confess a very desirable thing that all men were of one mind and Christians indeed are to labour for it and to pray for it 1 Cor. 1.10 I beseech you Brethren by the Name of our Lord Jesus Christ that you all speak the same things that there be no Divisions among you but that you be perfectly joyned together in the same mind and in the same judgment But if a man consider the great weakness of most men's understandings the Infinite variety of their parts and apprehensions Educations Inclinations Interests or what the Scripture hath fore-told There must be Heresies that they that are approved may be made manifest I think he will conclude that he who shall expect this absolute harmony and uniformity in this World must either dream or dote And therefore the Holy Ghost hath directed us what to do in case of such differences of judgment to wit to talk charitably toward those that differ from us Rom. 14.15 If thy Brother be grieved with thy meat now walkest thou not charitably And to agree with others as far as we can Phil. 3.15 16. Let us therefore as many as be perfect be thus indeed and if in any thing you be otherwise minded God shall reveal even this unto you Notwithstanding whereto you have already attained let us walk by the same Rule let us mind the same things But for those mutual reproaches and censures one against another I must take the boldness to charge you all as you tender your Salvation to have a care of them for though these points wherein you differ be disputable yet this is out of all dispute that you ought to love your Neighbour as your self and that you ought not to take up a Reproach against your Neighbour And therefore take heed lest while you condemn another man for disputable and lesser Errors you do not run into an indisputable Crime and fundamental Miscarriage 2. Men are guilty of reproaching their Neighbours by aggravating their Errors in practice and conversation When men censure and reproach others for things indifferent and of small moment As for Example In their Habits and Garbs I am not Ignorant that there are great miscarriages in men's Habits and that the Bush that hangs at the door doth frequently discover what is within and tell the pride of men's hearts and there are certain bounds and limits to be observed that men's Habits be agreeable to their Quality Estate Calling and Condition in the World but yet there is a just Latitude in these things the Lawfulness of them doth not consist in a Mathematical point these are to be regulated by the Customs of times and places Now if a man see another that doth a little vary from his fancy or practice whose Garb is a little more Ornamental than his though not much extravagant if now he judgeth the state of this man and concludes him to be a profane or carnal Person this is a Reproach So again when a man commits some miscarriage towards his Neighbour through carelessness or forgetfulness or mistake it is a common thing for men to charge it as a malicious design intended for their hurt this is a Reproach And you may easily multiply Instances in your own thoughts 3. Question What is it
them and all the loving promises and invitations of the Gospel And must not our Hearts our Ministry and our Lives be answerable to all this Believe it it must be a Preacher whose matter and manner of Preaching and Living doth shew forth a hearty Love to God and Love to Godliness and Love to all his Peoples Souls that is the fit Instrument to glorifie God by convincing and converting sinners God can work by what means he will by a scandalous domineering self-seeking Preacher but it is not his ordinary way Foxes and Wolves are not Nature's Instruments to generate sheep I never knew much good done to Souls by any Pastors but such as Preached and Lived in the Power of Love working by clear convincing Light and both managed by a holy lively seriousness You must bring fire if you would kindle fire Trust not here to the Cartesian Philosophy that meer motion will turn another Element into fire Speak as loud as you will and make as great a stir as you will it will be all in vain to win mens Love to God and Goodness till their hearts be touched with his Love and Amiableness which usually must be done by the Instrumentality of the Preacher's Love Let them hate me so they do but fear me and obey me is the saying of such as set up for themselves and but foolishly for themselves and like Satan would Rule Men to damnation If Love be the sum and fulfilling of the Law Love must be the sum and fulfilling of our Ministry But yet by Love I mean not Flattery Parents do love as necessarily as any and yet must Correct And God himself can love and yet Correct Yea he chasteneth every Son that he receiveth Heb. 12.6 7. And his Love consisteth with paternal justice and with hatred of sin and plain and sharp reproof of sinners And so must ours but all as the various operations of Love as the objects vary And what I say of Ministers I say of every Christian in his place Love is the great and the new Commandment that is the last which Christ would leave at his departure to his Disciples O could we learn of the Lord of Love and Him who calleth himself LOVE it self to love our Enemies to bless them that curse us and to do good to the Evil and pray for them that hurt and persecute us we should not only prove that we are genuine Christians the Children of our Heavenly Father Mat. 5.44 45. but should heap coals of fire on our Enemies heads and melt them into Compassion and some remorse if not into an holy Love I tell you it is the Christian who doth truly love his Neighbour as himself who loveth the Godly as his Co-heirs of Heaven and loveth the ungodly with a desire to make them truly Godly who loveth a Friend as a Friend and an Enemy as a Man that is capable of Holiness and Salvation It is he that Liveth walketh speaketh converseth yea suffereth which is the great difficulty in love and is as it were turned by the love of God shed abroad upon his heart into love it self who doth glorifie God in the World and glorifie his Religion and really rebuke the Blasphemer that derideth the Spirit in Believers as if it were but a Fanatick Dream And it is he that by tyranny cruelty contempt of others and needless proud singularities and separations Magisterially condemning and vilifying all that walk not in his fashion and pray not in his fashion and are not of his opinion where it 's like enough he is himself mistaken that is the Scandalous Christian who doth as much against God and Religion and the Church and mens Souls as he doth against Love And though it be Satan's way as an Angel of Light and his Ministers way as Ministers of Righteousness to destroy Christ's Interest by dividing it and separate things which God will have conjoyned and so to pretend the love of Truth the love of Order or the love of Godliness or Discipline against the love of Souls and to use even the name of love it self against love to justifie all their cruelties or censures and alienations yet God will keep up that Sacred Fire in the hearts of the sound Christians which shall live and conquer these temptations and they will understand and regard the warning of the Holy Ghost Rom. 16.17 I beseech you mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them in their sinful dividing offensive ways for they that are such serve not the Lord Jesus though they may confidently think they do but their own bellies or carnal interests though perhaps they will not see it in themselves and by good words and fair or flattering speeches deceive the hearts of the simple The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominum minime malorum no bad men or harmless well meaning men who in case it be not to mortal Errours perhaps may be in the main sincere and may be saved when their stubble is burnt But whether sincere or not they are Scandals in the World and great dishonourers of God and serve Satan when they little think so in all that they do contrary to that Vniversal Love by which God must be glorified and sinners overcome VII A publick mind that is set upon doing good as the work of his life and that with sincere and evident self denial doth greatly glorifie God in the World As God maketh his Goodness known to us by doing good so also must his Children do Nothing is more communicative than Goodness and Love nothing will more certainly make it self known when ever there is opportunity That a wordy barren Love which doth not help and succour and do good is no true Christian Love St. James hath told us fully in his detection of a dead and barren faith No man in reason can expect that others should take him for a Good man for something that is known to no one but himself save only that publick converse and communion must be kept up by the charitable belief of Professions till they are disproved The Tree is known by its Fruits and the Fruits best by the taste though the sight may give some lower degree of commendation The Character of Christ's purified peculiar people is that they are zealous of good works Tit. 2.14 The Scandalous Christian may be zealous against others and zealous to hurt them to persecute them to censure them to disparage them and to avoid them but the Genuine Christian is zealous in loving them and doing them all the good he can To do a little good upon the by and from a Full Table to send an Alms to Lazarus at the door yea to give to the Needy as much as the Flesh can spare without any suffering to it self or any abatement of its Grandeur pomp and pleasure in the world will prove you to be men not utterly void of all compassion but it will never prove
temptations of the world the flesh and the devil and have more tender care of their Souls than of their bodies that so the Church may have a succession of Saints And when children love honour and obey their Parents and comfort them by their forwardness to all that is good and their avoiding the ways and company of the ungodly Eph. 6.1 Col. 3.20 Psal 1.1 2. 3. When Masters rule their Servants as the Servants of God and Servants willingly obey their Masters and serve them with chearful diligence and trust and are as careful and faithful about all their goods and business as if it were their own Eph. 6.5 9. Col. 3.21 and 4.1 1 Pet. 2.18 When the Houses of Christians are Societies of Saints and Churches of God and live in love and concord together and all are laborious and faithful in their Callings abhorring idleness gluttony drunkenness pride contention and evil speaking and dealing justly with all their Neighbours and denying their own right for love and peace this is the way to glorifie Religion in the world II. Well ordered Churches are the second sort of Societies which must glorifie God and propagate Religion in the world 1. When the Pastors are Learned in the holy Scriptures and skilful in all their sacred work and far excel all the people in the Light of Faith and knowledge and in love to goodness and to mens Souls and in lively zealous diligence for God and for mens Salvation thinking no labour cost or suffering too dear a price for the peoples good when no sufferings or reproaches move them nor account they their lives dear to them that they may but finish their course and Ministry with joy when their publick Preaching hath convincing light and clearness and powerful affectionate application and their private over-sight is performed with impartiality humility and unwearied diligence and they are able to resolve the peoples Cases of Conscience solidly and to exhort them earnestly with powerful reason and melting love This honoureth Religion and winneth Souls When they envy not one another nor strive who shall be greatest or uppermost but contrariwise who shall be most serviceable to his Brethren and to the peoples Souls When they over-see and feed the Flock of God which is among them not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over God's Heritage but being ensamples to the Flock and seeking not theirs but them are willing to spend and be spent for their sakes yea though the more they love them the less they are beloved not minding high things but condescending to men of low estate This is the way for Ministers to glorifie God 1 Pet. 5.1 2 3 4. 2 Tim. 2.14 15. 1 Tim. 4.10 Heb. 4.11 13. Act. 20.24 1 Thes 2.8 2 Tim. 4.1 2 3. Luke 22.24 25 26. 2 Cor. 12.14 15. Rom. 12.16 When Ministers are above all wordly interest and so teach and live that the people may see that they seek not the honour which is of men but only that which is of God and lay not up a treasure on Earth but in Heaven and trade all for another world and are further from pride than the lowest of their stock when they have not only the cloathing of sheep but their harmless profitable nature and not the ravenousness or bloudy jaws of destroying Wolves when they use not carnal weapons in their warfare but by an eminency of light and love and life endeavour to work the same in others when they are of more publick spirits than the people and more self-denying and above all private interests and envyings and revenge and are more patient in suffering than the people through the power of stronger Faith and Hope and Love when they are wholly addicted to holiness and peace and are zealous for the Love and Unity of Believers and become all things to all men to win some in meekness instructing opposers abhorring contention doing nothing in strife or vain-glory but preferring others before themselves not preaching Christ in pride or envy nor seeking their own praise but thirsting after mens conversion edification and salvation Thus must Christ be honoured by his Ministers in the world When they speak the same things being of one mind and judgement uniting in the common Faith and contending for that against Infidels and Hereticks and so far as they have attained walk by the same rule and mind the same things and where they are differently minded or opinioned wait in meekness and love till God reveal to them reconciling truth when they study more to narrow Controversies than to widen them and are skilful in detecting those ambiguous words and verbal and notional differences which to the unskilful seem material when they are as Surgeons and not as Souldiers as skilful to heal differences as the proud and ignorant are ready to make them and can plainly shew the dark Contenders wherein they agree and do not know it when they live in that sweet and amicable concord which may tell the world that they love one another and are of one Faith and Heart being one in Christ This is the way for Ministers to glorifie God in the world And with thankfulness to God I acknowledge that such for many years I had my conversation with of whom the world that now despiseth them is not worthy Phil. 2.21 Matth. 6.19 20 21. John 5.44 2 Cor. 10.4 2 Tim. 2.25 26. 1 Cor. 9.19 20 22. and 10.33 Phil. 2.1 2 3. 1 Tim. 6.3 4. Jam. 3.14 15 16. 2 Tim. 2.14 24. Phil. 3. 15 16 17. John 17.24 Eph. 4.3 4 5. 1 Cor. 1.10 James 3.17 18. And the maintaining of sound Doctrine Spiritual Reasonable and Reverent Worship without ludicrous and unreverent trifling or rudeness or Ignorance or Superstition or needless singularity much honoureth God as is aforesaid And so doth the Exercise of Holy Discipline in the Churches Such Discipline whereby the precious may be separated from the vile and the holy from the profane by Authority and Order and not by popular usurpation disorder or unjust presumptions Where the cause is fairly tryed and judged before men are cast out or denyed the priviledges of the Church Where Charity appears in embracing the weakest and turning away none that turn not away from Christ and condemning none without just proof And justice and holiness appeareth in purging out the dangerous leaven and in trying and rejecting the obstinately impenitent Heretick and gross sinner after the first and second admonition and disowning them that will not hear the Church Mat. 18.15 16. Tit. 3.10 1 Cor. 5.11 When the neglect of Discipline doth leave the Church as polluted a Society as the Infidel World and Christians that are owned in the publick Communion are as vitious sensual and ungodly as Heathens and Mahometans it is one of the greatest injuries to Christ and our Religion in the World For it is by the purifying of a peculiar people zealous of good works that Christ is
him and delight in him whose properties are these 1. 'T is a soveraign love he it is whom the soul loveth as before out of the Canticles chap. 1.7 a transcendent love arising out of some due apprehension of his own excellency and those most inestimable benefits procured by him he is the standard-bearer amongst ten thousand Cant. 4.10 as the apple-tree for shade and fruit to the weary travellers above all the trees of the forrest Cant. 2.3 Saints and Angels are but shrubs and fruitless things to him they have fruit for themselves from him but none for us 2. It is unsatisfiable with any thing besides him love is a restless affection therefore compared to the grave and death Cant. 8.6 7. amor semper quaerit nova it cannot say I have enough till it be terminated on Jesus Christ and God by him 3. 'T is ardent and therefore it is compared to coals of fire in the Text Cant. 8. it is not a flat and faint thing but it warms and enlarges the heart 4. 'T is very chast 't is not to be frighted away by the troubles and affrightments of the world neither is it to be bribed off by the blandishments and allurements of it many waters cannot quench it and if any would offer all the substance of his house to corrupt it to withdraw it it would be utterly contemned ibid. 5. And chiefly it is obediential what would not a man do or suffer for such a Saviour for such a Salvation as from sin and hell and such a Salvation as into grace and eternal glory it is the fulfilling of the law Rom. 13.10 A man that loves the Lord Jesus would fulfil every one of his commands the law of his God is in his heart Psal 37.31 and his heart is to the law there is a kind of perfection secundum intentionem and he goes on gradually quoad perfectionem Love makes the yoke easie his commands are not grievous i. e. They are precious Oh how I love thy Law says David Psal 119.97 I delight in the Law of God in my inner man saith Paul Rom. 7.22 Try your selves by this compare your selves with that of Christ in his farewel Sermon Joh. 14.15 21 23. withal remember and dread that Text 1 Cor. 16.22 If any man love not the Lord Jesus i. e. malign him oppose him let him be accursed till the Lord comes 2. The object of this love we have it in the Text viz. the Lord Jesus and all of him he is altogether lovely A believer loves him as King loves his Laws and institutions and none but his loves him as Priest in the holiness of his nature and life in the suffering of his soul and death how precious is Jesus 1 Pet. 2.7 loves him as a Prophet revealing the mystery of Salvation the glorious mystery of the Gospel hidden from generations hidden from the wise and prudent Believers love him most intimately as a King for holiness as a Priest for righteousness and as a Prophet for wisdom Lust like the harlot divides him but love like the true mother will have him whole as well holiness to save from sin as righteousness to save from hell 3. The cause of it is the blessed Spirit the fruit of the Spirit is love Gal. 5.22 The Lord thy God shall circumcise thy heart and cause thee to love the Lord thy God Deut. 30.6 Alas 't is not in corrupt nature the wisdom of the flesh the best in that hedge is enmity not a bare enemy but enmity against God 't is not subject i. e. ordinarily regularly subject to his Law neither can be there is a remotio actus and posse too 't is a divine work The other holy affection is joy in the Text we have the properties of it First 'T is unspeakable the joy of harvest rich spoils great treasures when they are right i. e. when they are derived from God by Jesus Christ they have their weight but what are these to the joy of a pardon to a trembling and condemned man and what is this to the joy in Christ to a man that understands and is sensible what damnation is what hell is what eternity is the highness the sweetness the revivement is indeed ineffable no man that feels it can find words fully to express it 2. 'T is full of glory i. e. say some a stander by cannot judge of it That is true but is too short 't is initium vitae aeternae 't is glorificatum gaudium 't is a part of heaven Austin seems to think that is too much our present comfort saith he is rather Solatium praesentis miseriae than gaudium futurae beatitudinis rather a collation or refreshment upon our journey than a set meal at our journeys end What if we should take the word here glorious for strong full of glory full of divine power a holy joy an heart-enlargeing joy strong to do and strong to die certainly sin is never more odious the heart is never more soft the commandements never more precious the World never more regardless Jesus never more glorious than when we humbly rejoyce in the sense of God's love by Jesus Christ through the witness of the blessed Spirit If our comforts be not heart-enlarging to love and duty they may be suspected for unsound I will add one property viz. The joy of Believers is soul-satisfying joy it fills the heart and every chink of it it is abundantly nay victoriously satisfying the Soul of it self without praying in the help of the Creatures Light all the candles in the world and they will not cannot make it day let the Sun arise and that will do it without their help Read Hab. 3. the latter end in our phrase our manner of speech it is this if no bread in the cupboard nor money in the purse nor Friend to help yet I will rejoyce in the Lord and glory in the God of my salvation The Object of this Joy is present interest in Jesus and a lively hope of Glory or Glory hoped for the cause efficient is the blessed Spirit joy in the Holy Ghost i. e. by him the inward instrument is Faith Faith special or Assurance Christ loved me and gave himself for me Gal. 2.20 The outward instrument is the Gospel the Angel called it Tydings of great joy I pray you try again where is your joy whence doth it arise upon what is it fixed of what kind is it what is the power of it joy is natural and pleasing every man seeks it many there be that say who will shew us any good they are for sensible palpable good Corn Wine or Oyl Riches Honours here they think to find joy and comfort Alas they seek the living among the dead they suck an empty breast David had all this but he sought far higher he was of a more noble and heavenly temper lift up the light of thy countenance cause thy face to shine upon thy Servant that will put gladness into my
aliqua ex Parte cum statús sui qualitate rixetur Idem ibid. Oh this is much to be lamented Let us bring it down to our selves Paul had learnt in every state to be content we have scarce learnt in any state to be content We are not well either full or fasting When it's Summer then 't is too hot when 't is winter then 't is too cold Every condition is more or less uneasie to us If it be Mercy we complain it is not enough if affliction we complain 't is too much and so we are alwayes in statu querulo moroso as he in Seneca expresseth it The great God is willing to be pleased with what we do but how hard are we to be pleased with what he doth He finds no fault with our duties though attended with many defects if done in sincerity we will be finding fault with his Providences though there be nothing in them but what speaks infinite Wisdom and Goodness The generality of men carry it as if the fretting leprosie was upon them yea many even of those who belong to God are too much sick of this disease Surely if he was not a long-suffering and compassionate Father he would not bear as he doth with such froward Children The most like their inward state too well and their outward state too ill Such who have the world are contented without God Such who have God are not contented without the world It being thus is it not highly necessary that we should for the time to come set our selves with our utmost diligence to get a Contented spirit May be we dare not let the fire of our passion break forth but it lies smothering and hid in the heart when shall it be quite extinguished oh that that might be wholly cast out and that instead thereof sedateness of mind submission to God contentation in every condition might come in into the soul My Brethren will you fall upon the studying of this excellent lesson of Contentment You have learnt nothing in Christianity till you have learnt this you are no better than Abcedarians in Religion if you have not mastered this great piece of practical knowledg You have heard much read much of contentment but have you learnt it so as to live in the daily practice of it pray take up with nothing short of that The design of this Sermon hath been to help you herein to direct you what you are to do in order to Contentment Now will you make use of the Directions that have been given viz. to be considerative godly praying persons These are the best remedies that I could think of against that Spiritual Choler that doth so much trouble you Use them and I hope you will find the vertue and efficacy of them to this end Look to your state and course that you be godly when any thing troubles you retire for Consideration and Prayer hold on in this way and in tim you also will be able to speak these great words as to your selves that you have learnt in every state to be content How to bear Afflictions Serm. XXVII HEB. 12.5 My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Prov. 3.12 THe words are an excellent passage from the Book of the Proverbs wherein the Supreme eternal Wisdom is represented giving instruction to the afflicted how to behave themselves under troubles so as they may prove beneficial to them the counsel is that they should preserve a temperament of Spirit between the excess and defect of patience and courage and neither despising the Chastenings of the Lord by a sinful neglect of them as a small unconcerning matter nor fainting under them as a burden so great and oppressing that no deliverance was to be expected To enforce the exhortation Wisdom useth the amiable and endearing title My Son to signifie that God in the quality of a Father afflicts his people the consideration whereof is very proper to conciliate reverence to his hand and to encourage their hopes of a blessed issue The Proposition that ariseth from the words is this 'T is the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extreams of despising the chastenings of the Lord or fainting under them To illustrate this by a clear method I shall endeavour to shew 1. What it is to despise the chastenings of the Lord and the causes of it 2. What fainting under his rebukes signifies and what makes us incident to it 3. Prove that 't is the duty and best wisdom of the afflicted to avoid these extreams 4. Apply it 1. To despise the chastening of the Lord imports the making no account of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unworthy of serious regard and includes inconsiderateness of mind and an insensibleness of heart 1. Inconsiderateness of mind with respect to the Author or end of Chastenings Job 5.6 1. With respect to the Author when the afflicted looks only downwards as if the rod of affliction sprang out of the dust and there were no superior cause that sent it Thus many apprehend the evils that befall them either merely as the productions of natural causes or as casual events or the effects of the displeasure and injustice of men but never look on the other side of the veil of the second causes to that invisible providence that orders all If a disease strikes their bodies they attribute it to the extremity of heat or cold that distempers their humours if a loss comes in their estates 't is ascribed to chance to the carelessness and falseness of some upon whom they depended but God is concealed from their sight by the nearness of the immediate agent whereas the principal cause of all temporal evils is the over-ruling Providence of God Shall there be evil in a City and the Lord hath not done it Amos 3.6 They come not only with his knowledg and will but by his efficiency Exod. 10.13 19. The Locusts that infected Egypt were as real an effect of God's wrath as the most miraculous Plague although an East-wind brought them and a West-wind carried them away The arrow that was shot at a venture and pierc't between the joynts of Ahab's armour was directed by the hand of God for his destruction 1 King 22.34 Shimei's cursing of David though it was the overflowing of his Gall the effect of his malignity yet that holy King lookt higher 1 Sam. 16.11 and acknowledged the Lord hath bidden him As the Lord is a God of power and can inflict what judgments he pleaseth immediately so he is a God of Order and usually punisheth in this world by subordinate means Now where ever he strikes though his hand is wrapt up in a cloud yet if it be not observed especially if by habitual incogitancy men consider not with whom they have to do in their various troubles this profane neglect is no less than a despising the
intent upon his building that he disregarded the Divine Nemesis that was apparent fulfilling the terrible threatning prophesied against the builder of Jericho Josh 6.26 3. An obstinate fierceness of spirit a diabolical fortitude is the cause that sometimes men despise afflicting providences so far as to resist them There is a passive malignity in all an unaptness to be wrought on and to receive spiritual and Heavenly impressions from God's hand but in some of the sons of perdition there is an active malignity whereby they furiously repel judgments as if they could oppose the almighty Their hearts are of an anvil-temper made harder by afflictions and reverberate the blow like that Roman Emperor who instead of humbling and reforming at God's voice in thunder thundred back again All judgments that befall them are as strokes given to wild beasts that instead of taming them enrage them to higher degrees of fierceness Isai 3.9 10. The Prophet described some of this rank of sinners who said in the pride and stoutness of their hearts the bricks are fallen down but we will build with hewn stones the sycomores are cut down but we will change them into Cedars And thus many though not explicity yet vertually declare a resolution notwithstanding the most visible discouragements from Heaven to proceed in their sinful courses with more greediness and from a sullen secret atheism are more strongly carried to gratifie their lusts when they are in afflictions 2. I shall proceed to consider the other extreme of fainting under God's rebukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The original word signifies the slackening and relaxing of things that were firmly joyn'd together The strength of the body proceeds from the union of the parts when they are well compacted By their disjoynting 'tis enfeebled and rendred unfit for labour In this notion the Apostle in the 12 verse Exhorts them to lift up the hands that hang down and strengthen the feeble knees That is to encourage and strengthen their souls by a real belief of the promises made to afflicted Christians 2. It may respect the sinking and falling away of the soul like water being hopeless of overcoming troubles When water is frozen into hard ice it will bear a great burthen but when 't is dissolved and melted nothing is weaker So the Spirit of a man confirmed by religious Principles Prov. 19.14 is able to sustain all his infirmities Si fractus illabitur orbis if the weight of the heaviest afflictions fall upon him yet his mind remains erect and unbroken and bears them all with courage and constancy But if through impatience under tribulation and diffidence in the divine Promises we shrink from our duty or reject the comforts of God as if they were small and not proportionable to the evils that oppress us This is to faint when we are rebuked by him The causes of this despondency are usually 1. Either the kind of the affliction when there is a singularity in the case it increaseth the apprehension of God's displeasure because it may signifie an extraordinary guilt and singular unworthiness in the person that suffers and upon that account the sorrow swells so high as to overwhelm him 2. The number and degrees of afflictions when like those black clouds which in winter days joyn together and quite intercept the beams of the sun many troubles meet at once and deprive us of all present comfort Job lost his children by a sudden unnatural death and was tormented in all the parts of his body and reduced from his rich abundance to the dunghil and a potsherd to scrape his boils Indeed his heroical spirit was supported under those numerous and grievous troubles but such a weight were enough to sink the most 3. The continuance of afflictions when the clouds return after rain and the life is a constant scene of sorrows we are apt to be utterly dâ—jected and hopeless of good The Psalmist tells us all the day long I have been plagued and chastened every morning and from thence was strongly tempted to despair Psal 73â—â—4 4. The comparing their great sufferings with the prosperity of those who are extremely vicious inclinâ—s some to despair For not only their pâ—esent evils are heightned and more sensibly felt by the comparison but the prosperous impiety of others tempts them to think there is no just and powerful providence that distributes things below and looking no higher than to second causes that are obvious to sense they judg their state past recovery The next thing is to prove that 't is the duty and wisdom of the afflicted not to despise the chastenings of the Lord nor to faint under them 1. 'T is their duty carefully to avoid those extreams because they are very dishonourable to God 1. The contempt of chastisements is a high profanation of God's honour who is our Father and Soveraign and in that quality afflicts us 'T is our Apostle's argument Furthermore we have had fathers of our flesh Heb. 12.9 which corrected us and we gave them reverence shall we not much more be subject to the Father of Spirits and live 'T is a principle deeply planted in the humane nature which the most barbarous Nations have kept inviolable to express humble respects to our Parents from whom we derive our life and by whose tender care we have been preserved and educated although their discipline be rigorous But it is infinitely more just and reasonable that we should reverently submit to the Father of Spirits who hath the highest right in us As much as the immortal spirit excels the infirm corruptible flesh proportionably should our reverence to God when he most sharply rebukes us exceed our respects to our earthly fathers when they correct us The manner of the Apostle's expression is very significant Shall we not much rather if there be any vital spark of conscience remaining in our breasts if reason be not wholly declined to brutishness we cannot do otherwise 2. Fainting under chastenings reflects dishonourably upon God 'T is true in some respect those who are extremely dejected are not so guilty as the despisers for usually they acknowledge the order and justice of his providence But that false conception of the Father of mercies either that he willingly afflicts the children of men or that he hates them because he afflicts them here is so contrary to his holy nature and injurious to his goodness 1 Joh 4.9 the special Character of his nature that 't is an equal provocation with the slighting his Soveraignty 'T is the best wisdom not to despise God's chastenings nor faint under them I will not insist upon the consideration that 't is the counsel of the supreme wisdom to us nor that 't is the avoiding the vicious extremes which is the chiefest point of moral prudence but it is the only way to prevent the greatest mischiefs that will otherwise befal us 'T is said He that is Wise is profitable to himself that is
much unto the horrible neglect of Parents in this Duty That Parental reproof is a Duty taught by the Law of Nature confirmed in the Scripture enjoyned under severe threatnings and penalties exemplified in Instances of Blessings and Vengeance on its Performance or neglect rendred indispensably necessary by that Depravation of our Natures which works in Children from the womb and grows up in strength and efficacy together with them I should not need to prove if it lay directly before me it being a matter of universal acknowledgment I shall only say that whereas there is on many accounts an immediate impress of Divine Authority on Parental reproofs that which Children ought to consider and know for themselves is that a continuance in the neglect or contempt of them is a token that seldom fails of approaching temporal and eternal Destruction Prov. 30.17 3. Authoritative reproof is Despotical namely that of Governors Rulers and Masters of Families This also partakes of the Nature of those foregoing and being a Duty founded in the Law of Nature as well as enforced by positive Divine commands casts a peculiar obligation to obedience on them that are so reproved And where Servants regard not sober and Christian reproofs as the Ordinance of God for their good they lose the advantages of their condition and may be looked upon as unsanctified Sufferers in a state of Bondage which hath an especial Character of the first curse upon it 2. Reproof is Fraternal or such as is mutual between the members of the same Church by vertue of that especial Relation wherein they stand and the obligation thence arising unto mutual watchfulness over each other with Admonitions Exhortations and Reproofs As this is peculiarly appointed by our Saviour Mat. 18.15 in confirmation of the Ordinance in the Church of the Jews to that purpose Lev. 19.17 and confirmed by many Precepts and Directions in the New Testament Rom. 15.18 1 Thes 5.14 Heb. 3.12 13. Chap. 12.15 16. So the neglect of it is that which hath lost us not only the benefit but also the very nature of Church Societies Wherefore our improvement of Rebukes in this kind depends much on a due consideration of that Duty and Love from whence they do proceed For this we are by the Royal Law of Charity obliged unto the belief of where there is not open evidence unto the contrary And whereas it may be those things for which we may be thus reproved are not of the greatest importance in themselves who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom Love and Care of Christ in the Institution of this Ordinance III. And Lastly Reproofs are Friendly or occasional such as may be Administred and managed by any Persons as Reasons and Opportunities require from the common Principle of universal Love unto mankind especially towards them that are of the Houshold of Faith These also having in them the entire Nature of Reproofs will fall under all the ensuing Directions which have a general respect thereunto If then we would duely make use of and Improve unto our Advantage the Reproofs that may be given us we are seriously to consider the nature of them with respect unto those by whom they are managed for all the things we have mentioned are suited to influence our minds unto a regard of them and compliance with them 2. The matter of a Reproof is duely to be weighed by him who designs any benefit thereby And the first consideration of it is whether it be true or false I shall not carry them unto more minute Distribution of the Substance and Circumstances of the matter intended of the Whole or Part of it but do suppose that from some Principal consideration of it every Reproof as to its matter may be denominated and esteemed true or false And here our own consciences with due Application unto the Rule are the proper Judge and Umpire Conscience if any way enlightned from the Word will give an impartial sentence concerning the Guilt or Innocence of the Person with respect unto the matter of a reproof And there can be no more infallible evidence of a miscarriage in such a condition than when Pride or Passion or Prejudice or any corrupt Affection can either out-brave or stifle that compliance with a just reproof which Conscience will assuredly tender Rom. 2.14 If a Reproof as to the matter of it be false or unjust and so judged in an unbiassed Conscience it may be considered in matter of Right and of Fact In the first case the matter may be true and yet the reproof formally false and evil In the latter the matter may be false and yet the reproof an acceptable duty 1. A Reproof is false in matter of right or formally when we are reproved for that as evil which is indeed our duty to perform So David was fiercely reproved by his Brother Eliab for coming unto the Battel against the Philistines ascribing it to his Pride and the Naughtiness of his Heart whereunto he only replied What have I done Is there not a Cause 1 Sam. 17.28 29. And Peter rebuked our Lord Jesus Christ himself for declaring the Doctrine of the Cross Mark 8.33 And so we may be reproved for the Principal Duties that God requireth of us And if men were as free in reproving as they are in reproaching we should not escape from daily rebukes for whatever we do in the worship of God Now though such reproofs generally may be looked on as Temptations and so to be immediately rejected as they were in the cases instanced in yet may they sometimes where they proceed from Love and are managed with moderation be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed at which others do take offence 2. If the Reproof be false in matter of Fact wherein that is charged on us and reproved in us whereof we are no ways guilty three things are to be considered that it may not be unuseful unto us I. The Circumstances of the Reprover as 1 Whether he do proceed on some probable mistake or 2 Credulity and easiness in taking up reports or 3 On evil groundless surmises of his own or 4 From a real godly jealousie which hath been imposed on as easily it will be by some appearances of Truth Without a due Consideration of these things we shall never know how to carry it aright towards them by whom we are reproved for that whereof we are not guilty 2. Consider aright the difference between a Reproof and a Reproach for they may be both false alike and that whereof we are reproved have no more truth in it than that wherewith we are reproached Yea we may be honestly reproved for that which is false and wickedly reproached with that which is true so Augustin calls the Language of the Maid unto his Mother about drinking of Wine durum convitium though the
you lay foundations right and deep How can it be imagined much less expected that unprepared and estranged Souls from God and Christ should face the challenges and terrors or escape the dangers of a dying day vvhat can support the confidence of that man vvho is dispirited by the deserved rebuke buffettings of an exasperated because a guilty conscience for conscience is the mouth of God and speaks his mind and vvhat speaks othervvise in point of charge or censure is rather ignorance than conscience and by his order and commission and in his name and Majesty vvhips the careless soul It is impossible to still the cryes of guilt and vvrath It is far more easie for us to charm and stupifie the man than truely cure him He that is negligent of the main affair is like to bear the smartings of his ovvn voluntary vvounds and the more voluntary our negligence appears to be to our awakened consciences when startled by gripes and fears of death the less cause will there be for help and pity All fears arising from an unconverted state have God to back and sharpen them because they are truly grounded on God's professed resolution and legal comminations to bring those fears on them by vvhom they are deserved So that our only vvay to cure and quell these fears is to remove their Cause by giving up our selves to God the Father to knovv him love him and live to him and to delight our selves in God's Image Presence and Favour in his Son Jesus Christ more than in all the treasures and delights of lovver things to knovv the Lord that bought us and to serve him in righteousness peace and joy in the holy Ghost vvith confidence to commit our selves to his tendred conduct government and protection and entertain him vvith all sutableness of apprehension affection and conversation to all his excellencies offices and appearances to ansvver all his kindnesses cost and care with all such faithful fruitful chearful conversations as God Christ determined and designed in man's Redemption Eph. 1.4 Yea to be ruled assisted and refreshed by vvhat the Spirit of Grace and Holiness and Wisdom hath done for us and is sent from the Father and the Son to perfect and compleat in us to live the Life of Faith and Holiness and endeavour to spend our daies in the delightful hopes and fore-tasts of and ripenings for and hasting to or hastning as the vvord imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 your everlasting state of Joys and Glory to make the unseen vvorld the exercise poise and spring of your most vehement desires most vigorous pursuit and most inviolable satisfaction and in a vvord to vvalk in all due conscience of your trust and charge to God the Father Son and Holy Spirit to others and your selves in all things to think and speak and do as in the sight of God relation to him and special interest and delight in him and not through ignorance enmity and sloth to let the Devil Flesh or World mortifie your delight in God your motions tovvards affections to and resolutions for God And hearken not to those discouraging thoughts and jealousies of God and Christ vvhich your grand enemy the Prince of lies and darkness is ready to abuse you vvith Where hath God told you that the vvilling thoughtful painful Soul though much distemper'd and imperfect shall be rejected by him For vvhen the Son protests so solemnly against rejecting such as come he speaks his Father's heart Jo. 6.37 40. And I profess vvhen I most seriously consider the terms tenour of the covenant of Grace I am much confirmed in this that all grounded jealousies suspitions discouragements as to our hopes of everlasting happiness can only fix upon our voluntary rejecting of God and Christ and holiness and Heaven And though many things may humble us and ought to do it yet nothing can implead our Title to the purchased possession nor our comfortable hopes at death vvhen once our vvills are sixt on Christ and vvell resolved for him and prevail upon our lives for vvalking vvorthy of our great Vocation We have no impossible conditions imposed on us especially if vve consider Gospel-assistances indulgence and encouragements for vvhen vve knovv our vvay as God hath shevved it us in Christ and have our hearts inclined and fixt for God vve are but to exert vvhat strength and povver vve have to serve and please our God and proportionably to our abilities and advantages to vvait upon God for more according to his instituted vvays and methods Improvements are but required to be proportionable to our Talents and he that brought ten Talents to his Lord had more than one or tvvo at first to make improvement of I do indeed believe the Lavv * By the Law of the Nature I â— ean God's revealed will as Ruler objectively signified in the nature of things within us and without us concerning our Duty and Rewards or Punishments and this Law is written upon and discovered by our own capacity constitution our relations to God and others and our fâ—rniture and advantages from what we are encompâ—ssed and intrusted with in the whole firme of Nature of Nature yet in force though novv incorporated into the Lavv of Christ and that the Decalogue is yet in force to bind and rule us and never look to see its abrogation proved till they that hold this abrogation can demonstrate that the Father lost his Right Throne of Government by the appearance of his Son and that Christ acted not as his Fathers Delegate and for his Glory and that Grace vvas not designed and directed to the reparation of declined Religion in the vvorld but that God was so prodigal of his Pardon and Indulgence as to grow regardless of his Government But yet that Law is one thing and this Covenant another thing For the Covenant of Grace respected those distempers perplexities disadvantages and supposed them and was suited to them in its Tenders and Provisions for which it did design Relief And now our terms of Life are not so strict as those on vvhich God dealt vvith healthful sound and innocent Adam for novv sincere and prevalent Faith and Love and Holiness shall reach those Consolations after Death vvhich once viz. antecedently to Christ's undertaking and compleating satisfaction they could not do and therefore if your insincerity and fundamental unpreparedness for your change be that which starts and feeds your fears labour to be sincere and faithful in Covenant-making and Covenant-keeping and you may be sure of this that Death will lose its sting and victory and thereupon its fearful looks when Sin hath lost its Throne and when God and Christ have got your hearts and life-to come concernments influence and rule your purposes projects and pursuits It is with relation to our manifold temptations wants and weaknesses and all despondencies and discouragements consequent thereupon that Christ hath undertaken to be our great High