their respective Superiours in Church or Family 1. Superiours in the Church These under what Name or Title soever the Scripture presents them are all bound to Catechize that is in a most plain and sound manner publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion This duty so peculiarly belongs to them that their whole work and office is set down under the name of Catechizing Let him that is taught in the Greek it is Catechized Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate unto him that teacheth in the Greek that Catechiseth But to speak closely 1. Was not Paul a great Apostle yea the Grand Doctor of the Gentiles and yet he professeth himself a Catechist Paul's work was to plant as well as to water and to beget as well as to bring up 1 Cor. 6.7 and 4.15 Paul compares himself to a Nurse 1 Thess 2.7 the Saints to Babes such as had need of Milk and not of stronger meat 1 Cor. 3.1 Heb. 5.12 13. Paul professeth himself to be one of God's Stewards 1 Cor. 4.1 2. and if faithful he will see that the meanest the weakest in the Family hath his due allowance In a word Paul stiles himself a Master-builder 1 Cor. 3.10 And wherein lies the Art and Honour of a Master-builder so much as in solidly laying the Foundation-stone lest for want of it the building totter Mat. 7.26 27. 2. Was not Peter a great Officer in the Church and yet sure I am that whatever Dispensation Peter's pretended Successor or any of his Allies may boast and crack of Peter himself stands charged with feeding Lambs as well as Sheep John 21.15 In the Church there are not only adult and perfect Fathers and strong in Faith but Infants and Babes weak in Faith such as are ignorant of the word of Righteousness Is 40.11 Lambs to be carried in the bosom 3. The great dulness incapacity and slowness of heart that is in the people to understand by any other way of teaching calls aloud for this Elementary way of teaching By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith are by these little morsels of Catechising as it were chewed for them nourished up unto Salvation This manner of teaching the Prophet hints Is 28.10 13. like a discreet School-master not to pour in his Precepts all at once for then like water pour'd on narrow-mouth'd Vessels 't would mostly run over but instill drop by drop It becomes Pastors to be frequent in Preaching to be accurate in their Sermons but yet they may by no means forget the shallow Laterem lavat serpendum humi cum suis quasi balbutiendum indocible intractable temper of their hearers 'T is in vain to give great Gobbets of meat to an infant so far from feeding of him that is a ready way to choak him That Ministry usually proves the most effectual that drops as the Rain and distills as the Dew Deut. 32.2 Ezek. 20.26 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens What blasphemous Disputes against the infinite Merit and Deity of our Saviour as if we intended to justifie the Jews in condemning him to the Cross for avouching himself the Coessential and Coeternal Son of God Joh. 19.7 Biddle 's Lat. How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost What proud brags of the purity of man's Nature and the sufficiency of his power to save himself How daring have men been to decry the Scriptures the Lord's Day and all the Ordinances of God's Institution to despise the Sacraments as if they were as beggerly Elements as the Jewish Ceremonies to deride singing of Psalms as if David's Harp were out of tune to reject Prayer as if they were rais'd to such a plentiful measure of Spiritual Riches that it were a shame for them to crave any further supply In a word scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib and that from the Hand of those whose hearts did ere-while seem ready to expose their heads to the greatest hazard for the least title of sacred Truth And whence all this but from Ignorance of Truth Had Truth been clearly understrod it could never have been so unworthily undervalued much less so treacherously undermined and least of all so impudently affronted as wo is us we behold it both to our grief and horror And whence this Barbarous Ignorance but from want of due Catechising Hinc illae lachrymae Ob. 1. True The laying of Foundations Instructions in the first Principles of Religion a most useful necessary work but what ground is there in the Holy Scriptures for that Form or manner of Catechising as is now in use viz. By way of Question and Answer Sol. 1. There are several Texts of Scripture from which the Learned conclude that this Mode of Catechising was used in the Apostles days and by the Apostles themselves and their immediate Successors and this in imitation of the Jews Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had A Form of Knowledg and of the Truth in the Law out of which they Instructed the Ignorant and taught Babes Thus Rom. 6.17 the Apostle had given the Romans A Form of Doctrine and to Timothy A Form of sound words 2 Tim. 1.13 A Form of sound words which contained the principles of the Doctrine of Christ and the first principles of the Oracles of God six whereof are distinctly mentioned Heb. 5.12 with 6.1 2. To these plain and fundamental Rules as to their Standard the Apostles would have all Doctrines that were Preached to be brought and tried and so far to be allowed of as they held proportion with them This is that which the Apostle calls Prophesying according to the proportion of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 Thus the Magdeburg from these Scriptures assert That there was a Catechism delivered by the Apostles in which they had drawn the Doctrine of the Gospel into short heads for instructing of the Children of the Church Eusebius saith That there was one set apart on purpose for this Office in the primitive Church called the Catechist qui Catechismum docebat and others called Catechumeni that learnt the Catechism and these were of two sorts 1. Jews and Heathens that offered themselves to be listed among the Christians and were not as yet sufficiently seen in the great fundamentals of the Christian Religion 2. The Children of believing Parents that had been Baptized Both these were put under the careful institution of the Catechist and by him to be so far instructed till they had
but for a sin when the greater should take place God hath made his Laws and our Duty to be the means of our own good It is no profaneness but duty to omit that which else would be a duty when a greater is to be preferred God calls it the Sacrifice of a Fool who knoweth not that he doth evil under the name of duty when Sacrifice is preferred before an obedient hearing of Gods Commands Eccl. 5.1 2 3. It was no want of holy zeal in Christ which made him bid the unreconciled leave thy Gift at the Altar and first go and be reconciled to thy Brother and then come and offer thy Gift Matth. 5.24 Some zealous Persecutors Censurers and Dividers now would think I spake like an ungodly person if I should say to them Let your Liturgy and your Prayers and your Worship stay till you have confessed and lamented your injuries to your Brethren and then come and offer your service to God and lift up pure hands to him without wrath and doubting yet is it no more than God often calls for to the hypocritical Jews Isa 1.11 c. To what purpose is the multitude of your Sacrifices when ye come and appear before me Who hath required this at your hands to tread in my Courts Bring no more vain Oblations Incense is an abomination to me When ye spread forth your hands I will hide mine eyes when ye make many prayers I will not hear your hands are full of bloud Wash you make you clean Relieve the oppressed Isa 58.2.3 c. They seek me daily and delight to know my ways as a Nation that did righteousness and forsook not the Ordinances of their God they ask of me the Ordinances of Justice they take delight in approaching to God Wherefore have we fasted and thou seest not Have we afflicted our Soul and thou takest no knowledge Ye fast for strife and debate and to smite with the fist of wickedness Ye shall not fast as this day to make your voice to be heard on high Is it such a fast that I have chosen a day for a man to afflict his Soul to bow down his head as a bull-rush and to spread sackcloth and ashes under him Wilt thou call this a fast and an acceptable day to the Lord Is not this the fast that I have chosen to loose the bands of wickedness and to let the oppressed go free and that ye break every yoke Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house When thou seest the naked that thou cover him and that thou hide not thy self from thy own flesh Then shall thy Light break forth as the Morning and thy health shall spring forth speedily and thy righteousness shall go before thee the glory of the Lord shall be thy reward Then shalt thou call and the Lord shall answer thou shalt cry and he shall say Here I am It is a point that our Lord Jesus layeth a great stress upon He purposely healeth on the Sabbath day and tells the censorious Pharisees The Sabbath was made for man and not man for the Sabbath that is the end which is man's good is to be preferred before the means nay it is no means and so no duty which is against it He defendeth his Disciples for getting themselves food as they passed in the Corn-fields and he teacheth them the lawfulness of the Priest's labour on the Sabbath and of David's eating of the Shew-bread and at two several times doth tell them that God will have Mercy and not Sacrifice and biddeth them go learn what that meaneth Mat. 4.13 and Mat. 12.7 And it is not only Pharisees but many better men who have need to go learn the meaning of that Sentence The meaning i◠this that caeteris paribus the great duties of the Law of Nature are to take place before the positive Institutions God's Institutions are for man's good whatever is a duty is also a means to the happiness of man and pleasing of God which is the end of all Love to God and 〈◊〉 greater than all the instituted means of them as such therefore 〈◊〉 no duty which is no means or is against the Instituter's end Preaching and Prayer must be omitted for some works of love and humane good Discipline is a duty when it is a means to the end for which it is ordained But when it would hinder or destroy that end the reputation of Religion and the glory of God's Holiness and the Churche's good it is no duty but a sin To omit a Sacrament to break the Rest of the Lord's day to forbear the Sacred Assemblies may be a duty when the good of men requireth them Ordination is a duty when it is a means to its proper end But if it were pleaded against those ends and order set against the thing ordered even the work of the Ministry the case would be altered When men mistake and mis-time and mis-place God's Institutions to the excluding of the great Moral duties which are their end and perswade men to that as a part of Religion which would certainly do more hurt than good they scandalously drive men away from Religion Thus imprudent scandalous Professors can backbite and reproach others and make them odious and destroy Christian Love and Peace and Concord on pretence of Zeal for Order Government Ceremonies Forms or for this or that Mode of Discipline or Worship not having learned what this meaneth I will have Mercy and not Sacrifice nor that Forms and External Institutions were made for man and not man for them And yet I know that this will not justifie the Familist or Hypocrite who thinks that he may do any thing to save his flesh Do you think it is not a scandal to Turks or other Infidels tempting them to deride or hate Christianity to find the Papists placing their Merits in hurtful Pilgrimages which waste that time which should be spent and in a multitude of unprofitable Ceremonies and in unwholesome food and injuries to health under the Names of Abstinence and Mortification By this Rule they may next perswade us that it will please God if men famish or hang themselves and consequently if they do so by others For we must love our Neighbour but as our selves God himself hath made all our Religion so suitable to our good that he expecteth not that we should take any thing for our duty but what he giveth us Evidence in the thing or security by his promise shall be our gain He that worketh upon self-love and winneth man by a Saviour and a glorious reward and proveth the goodness of all his Word and ways as to our happiness hath instituted none of his Ordinances to our hurt The Apostles had their power only to Edification and not the Destruction or hurt of Souls 2 Cor. 10.8 and 13.10 Let all things be done to Edifying 1 Cor. 14.26 is a word of greater comprehension
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
conformity with the will of God which is the highest liberty where the x 2 Cor. 3.17 spirit of the Lord is there is liberty It is a poor liberty that consists in an indifferency Do not the Saints in heaven love God freely yet they cannot but love him As the only Efficient cause of our loving God is God himself so the only procuring cause of our loving God is Jesus Christ that Son of the Father's love who by his Spirit implants and actuates this grace of love which he hath merited for us Christ hath a Col. 1.20 made peace through the blood of his Cross Christ hath as well merited this grace of love for us as he hath merited the reward of glory for us Plead therefore Dear Christians the merit of Christ for the inflaming your hearts with the love of God that when I shall direct to rules and means how you may come to love God you may as well address your selves to Christ for the grace of love as for the pardon of your want of love hitherto Bespeak Christ in some such but far more pressing language Lord thou hast purchased the grace of love for those that want and crave it my love to God is chill do thou warm it my love is divided Lord do thou unite it I cannot love God as he deserves O that thou would'st help me to love him more than I can desire Lord make me sick of love and then cure me Lord make me in this as comfortable to thy self as 't is possible for an adopted Son to be like the Natural that I may be a Son of God's love both actively and passively and both as near as it is possible infinitely Let 's therefore address our selves to the use of all those means and helps whereby love to God is b Fovetur augetur excitatur exeritur nourished encreased excited and exerted I will begin with removing the impediments we must clear away the rubbish e're we can so much as lay the Foundation Impediment 1. Self-love Impediments of our love to God this the Apostle names as Captain general of the Devil's Army whereby titular Christians manage their enmity against God in the dregs of the last dayes this will make the times dangerous Men shall be lovers of their own c 2 Tim. 3.1 2. selves When men over-esteem themselves their own endowments of either body or mind when they have a secret reserve for self in all they do self-applause or self-profit this is like an errour in the first concoction get your hearts discharg'd of it or you can never be spiritually healthful the best of you are too prone to this I would therefore commend it to you to be jealous of your selves in this particular for as conjugal-jealousie is the bane of conjugal love so self-jealousie will be the bane of self-love Be suspicious of every thing that may steal away or divert your love from God Imped 2. Love of the world this is so great an obstruction that the most loving and best beloved Disciple that Christ had said (d) 1 Joh. 2.15 love not the world nor the things that are in the world if any man love the world the love of the Father is not in him and the Apostle James makes use of a Metaphor (e) Jam. 4.4 calling them Adulterers and Adulteresses that keep not their conjugal love to God tight from leaking out toward the world he chargeth them as if they knew nothing in Religion if they knew not this that the friendship with the world is enmity with God and 't is an universal truth without so much as one exception that whosoever will be a friend of the world must needs upon that very account be God's enemy the Apostle Paul adds more weight to those that are e'en press'd to Hell already (f) 1 Tim. 6.9 10 11. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition for the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves thorow with many sorrows but thou O man of God flee these things c. when men will be some-body in the world they will have Estates and they will have honours and they will have pleasures what variety of vexatious distractions do unavoidably hinder our love to God when our hearts are hurried with hopes and fears about worldly things and the world hath not wherewithall to satisfie us how doth the heart fret under its disappointments and how can it do otherwise we would have happiness here Sirs I 'le offer you fair name me but one man that ever found a compleat happiness in the world and I dare promise you shall be the second but if you will flatter your self with dreams of impossibilities this your way will be your folly though 't is like your posterity will approve your sayings (g) Psal 49.13 and try experiments while they live as you have done but where 's your love to God all this while 't is excluded by what Law by the Law of Sin and Death by the love of the world and destruction for Christ tells us all that hate him love death (h) Prov. 8.36 Imped 3. Spiritual sloath and carelessness of Spirit when men do not trouble themselves about Religion nor any thing that is serious Love is a busie passion a busie grace love among the passions is like Fire among the Elements Love among the Graces is like the Heart among the Members now that which is most contrary to the nature of love must needs most obstruct the highest actings of it the truth is a careless frame of Spirit is fit for nothing a sluggish lazy slothful careless person never attains to any excellency in any kind what is it you would intrust a lazy person about let me say this and pray think on 't twice e're you censure it once Spiritual sloath doth Christians more mischief than scandalous relapses I grant their grosser falls may be worse as to others the grieving of the Godly and the hardning of the wicked and the Reproach to Religion must needs be so great as may make a gracious heart tremble at the thought of falling but yet as to themselves a sloathful temper is far more prejudicial e. g. those gracious persons that fall into any open sin 't is but once or seldom in their whole life and their repentance is ordinarily as notorious as their sin and they walk more humbly and more watchfully ever after whereas Spiritual sloath runs through the whole course of our life to the marring of every duty to the strengthning of every sin and to the weakning of every grace Sloath I may rather call it unspiritual sloath is a soft moth in our spiritual wardrobe a corroding rust in our spiritual Armory an enfeebling consumption in the very vitals of Religion Sloath and
particular instances wherein we shew love to our selves It shall suffice therefore that we speak of such things as are inducive of many more We shall reduce them to these Four heads 1. Our thoughts of and the judgment we pass upon our selves 2. Our speeches concerning our selves 3. Our desires after that which is good for our selves 4. Our Actual endeavours that it may be well with us 1. Let us consider what thoughts we have of and what judgments we pass upon our selves We do not ordinarily nor ought we at any time to censure our selves with too much rigour and severity We are indeed required 1 Cor. 11.31 again and again to judge our selves and it is our duty to do it strictly and severely yet we ought not without cause Luk. 6.41 42. to judge or condemn our Selves for any thing nor are we very forward so to do Our love to our neighbour should be exercised in this matter if he doth or speaketh any thing that is (n) De sactis mediis quae possunt bono vel malo animo fieri temeratiâ—m est judicaâ—e maximè ut condemâ—emus August 1 Cor. 13.5 Heb. 4.13 1 Cor. 2.11 capable of a double sence and interpretation let us take it as done or spoken in the best sense it is capable of unless the contrary doth manifestly appear by some very convincing circumstances for it is the property of Charity to think no evil We may be much more bold to judge our selves than others we are privy to our own principles from whence our words and actions flow and to our own intentions in all we speak or do But the case is otherwise when we take upon us to judge others their principles and intentions are known only to themselves until they some way or other declare them the heart being the hidden Man is known only to God before whom all things are naked and open and to a mans self What man knoweth the things of a man save the spirit of man which is in him Moreover inordinate self-love hath often too great an influence on the judgment we pass upon our selves and the corruption of our wills and affections on the judgment we pass upon other men that we seldom judge aright As he that hath the jaundise be the object never so white judgeth it yellow his eye being ill disposed so the eye of the mind being affected with the corruption of the heart puts another colour upon that which is most candidly spoken or done Were our hearts principled with true love to others we should be as cautious about the judgment which we pass on them as about that we pass upon our selves and there is great reason we should be more from the 〈◊〉 mentioned considerations 2. We shew our love to our selves in and by our speeches concerning our selves and it is our duty so to do As we ought not to pass too severe a judgment on our selves in our own minds so we may not speak that which is false of our selves and it is seldom known that any mans tongue falls foul upon himself Yea our love to our selves is and ought to be such as not to suffer our tongue to blab and send abroad all the evil we certainly know by our selves It is our duty then in the same matter to shew our love to others Our tongue which is apt to speak the best of our selves should not frame it self to speak the worst we can of our Brethren The Apostle chargeth Titus Titus 3.2 to put Christians in mind of this among other duties to speak evil of no man There are several ways and degrees of evil speaking 1. The first and most notorious is when men are spoken against as evil doers for doing that which is their duty to do When they are condemned for that for which they ought to be commended Thus was Jeremiah dealt with in his time when he faithfully declared the mind of God to the people Jer. 18.18 Come say they and let us smite him with the tongue The same lot had John from Diotrephes who prated against him with Malicious words because he had wrote to have the brethren received a work of Christian love and Charity which he had no heart unto To speak evil of others for that which is their duty is a common thing among men and too ordinary among some professors If they be told of a truth or exhorted to a duty that doth not agree with their private opinion and Comport with their carnal interest how do their hearts rise and their mouths begin to open against such as declare it to them We may well conceive that the Apostle Paul observed some such thing in his days when we find him beseeching Christians to suffer the word of exhortation Heb. 13.22 1 Pet. 2.1 and the Apostle Peter also by his charging them in hearing to lay aside all malice and all guile and hypocrisies and envies and evil-speakings 2. A second way of evil speaking and a great sin against love and Charity is when men raise up false reports of others or set them forward when others have maliciously raised them To offend in this kind is a great breach of a Christians good behaviour as the Apostle intimates Titus 2.3 when he saith That they be in behaviour as becometh Holiness (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not false accusers It doth not at all become the profession of a Christian whose master is the God of truth to speak that which is false of any man whatsoever And therefore these false accusers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name which is usually given to the father of lies Joh. 8.44 3. There may be evil speaking in speaking of such evils as others are really guilty of as 1. First when a man doth industriously (p) Facilius est unicuique nostrum aliena curiose inquirere quam propria nostra inspicere search out such things as are evil in others for this very purpose that he may have something to say against them Of this David complains Psal 64. ver 6. They search out iniquities they accomplish a diligent search It is a sign that Malice boils up to a great height in mens hearts when they are so active to find matter against their neighbours Love would rather (q) Qui bene vult vitam peragere neque videre multa neque audire studear Just Martyr De vita Christ ad Zenam Ep. Luke 11.53 not seen or hear of others failings or if it doth and must busieth it self in healing and reforming them to it's power 2. They also are Guilty and more guilty of evil speaking than the former who endeavour to bring others into sin rather than they will want matter against them Thus the malicious Pharisees did their utmost to cause Christ himself had it been possible to offend urging him vehemently and provoking him to speak of many things seeking to catch something out of his mouth that they
he had made and rested on the seventh day from all his work which he had made and God blessed the seventh day and sanctified it because that in it he had rested from all his work which God created and made This some learned Divines suppose to have been by way of Anticipation only to be a Sabbath in Deck as it were until the Church should have need of it Others as eminent and learned as they do assert it to have been by way of institution a notion of a far more easie understanding than the former and more useful This Sabbath rested it seems sometimes in silence Save only that we may possibly spell it out in some imperfect Characters in their offerings and sacrifices before ever the Law was given which were originally proper Sabbath work until at length we may read of it in words at length Exod. 16.22 23. and Moses spake to the people this is that which the Lord hath said to morrow is the rest of the holy Sabbath And this some conceive to be a second and renewed Institution but with little probability Moses rather speaks of it as a thing notoriously known to the Israelites in the Wilderness it being of a more antient Original than the Miracle of the Manna yet it may serve as a testimony unto the Sabbath and of use unto our purpose From thence therefore we must step on as far as Mount Sinai for a new institution and there we may find it standing in the midst of the 10 Moral precepts the fourth whereof it makes in number Remember that thou keep holy the Sabbath day c. Exod. 20.8 9 10 11. Then was that command which before was given by word of mouth and continued by tradition now written in words at length engraven in stone by the immediate finger of God and there it stands during all the time of Moses and the Prophets on its own basis until the Messiah came who put upon it his own Sanction Mat. 5.17 to the end And under that Sanction did the seventh day Sabbath continue until upon the Resurrection of the Lord Jesus Christ that sun of Righteousness and by his Command to his Apostles Acts 1.2 the Sabbath was translated to the First day of the week and that continued by Apostolical practice and by the practice of succeeding ages of the Evangelical Church the Gospel Sabbath or Lords Day even to this present generation Such I say hath been the care and love of God to his Church to this day Lam. 2.6 that it never was without a Sabbath unless it were when the want of a Sabbath was the Punishment of sinful neglect and obstinate violation of the Sabbath And this care God used upon a twofold account 1. Upon the account of his own Soveraignty Sc. that by reserving one day in seven for his own immediate worship he might be actually acknowledged as the great Soveraign Lord of our selves and of our time The Sabbath is as the first fruits among the Jews whereby we do not only intitle God to the whole harvest but whereby the whole lump and mass is sanctified to us 2. A Second Account is Gods pity and compassion to his Creatures Eccles 3.11 God saw the heart of man since the Fall so fixed to the world and immersed in the Pleasures and Profits thereof that had he left man to himself he would not have spared for Divine worship one day in seven weeks not possibly in seven months or in the whole year but he would have even drudg'd himself and the irrational Creature to death in the pursuit of worldly fruitions And therefore God hath injoined him the severe observation of one day in seven that he might lay upon him the necessity of minding and seeking the things of eternity and whilest the rational creature did enjoy a spiritual rest for the soul the irrational creature might have natural rest for self-preservation Thanks be to God for his unspeakable gift 2. Observe Rule or N teâ— this day God was pleased to honour with the title of a Sabbath as both here and in the fourth Commandment which signifies rest because on this day both God the Father and God the Son respectively Gen. 2.2 did rest from their own proper work and by their precept and pattern command it and commend it for a stated rest to the Church of God for ever What the reason therefore is why some learned men of our generation should be so exceedingly offended at that name Sabbath that they cannot so much as hear it with patience is to me a wonder even to astonishment And while they are so much offended at the name the vulgar sort of Christians are thereby I am afraid as much offended at the thing As to the first of these I have heard some say they like it not because it is Jewish but to that we reply 1. Not the Jews but the God of the Jews gave it that name here and elsewhere and 2. The notion of a Sabbath signifies no more but Rest and is Rest Jewish Oh that men would look into their hearts to see whether the reason of this disgust is not more latent there 3. And were it a Jewish name indeed is not the Jewish name Sabbath better than the Heathenish-name Sunday The name which Heathenish Idolaters gave it in their Dedication of that day to the Created Sun Notwithstanding consult their Calenders Writings and Languages and you can meet with no other name or notion but Sunday all over At this we have more cause to be offended than they have at the notion of a Sabbath As for the vulgar sort of people it is the thing which offends them more than the name not the Rest so much as the Nature of the Rest is that which they dislike were it a Carding Rest a Gaming Rest a Dancing Rest such an one as the Israelites once celebrated in the wilderness wherein they did eat and drink and rose up to play such an one for all the world as the Popish Devotion celebrates after Mass and Even Song as they call it pipe and dance and then to the Ale-house or Tavern such a Rest would gratifie the sensual world of carnal Christians but for an holy rest a rest to be spent in Publick Domestick and Secret duties of Religion Reading the Scriptures praying singing of Psalms Hearing the word preach't repeating at home what they heard in publique Catechising their families Meditation c. These things do not please the unregenerate part but men are ready to murmur as they did of old what a weariness is it and when will the Sabbath be over Amos 8 5. c. This is a lamentation c. Rule 3 From these words my holy day take a third Rule We must look upon the Sabbath as a day of Divine Institution not of an humane ordination the Sabbath hath a jus divinum written upon it more authentique than theirs that decry it My holy day and the
this part of God's Worship Zeph. 3.15 17. In the beginning of the Christian Aera when the Gospel first made the World happy with its glorious shine we find the primitive Christians much taken up in this Duty Cyprian in his Epistle to Donatus Nec est hora Convivii Caelestis gratiae immunis Sonet Psalmis convivium Sobrium Cypr. adviseth That there may not be an hour of feasting without some Heavenly grace and let every sober feast be accompanied with Singing of Psalms And Chrysostome in his Commentary on the 41th Psalm admonishes all persons Countrey-men Marrines Weavers c. to sing Psalms and spiritual Songs Estius cries out Take notice of the custome of the Primitive Christians who did not only sing Psalms and Hymns in their publique Assemblies but in their private Families Eusebius relates That Plinius Secundus in an Epistle he wrote to Trajan the Emperour makes mention that the Christians of those times being gathered together before day Sang Hymns and Praises to Christ as to a God This was about the year 98 after the birth of our Saviour Those early and more pure times rejoyced in this Duty Nicephorus tells us that Chrysostome caused Psalms to be Sung for the suppression of the Arrian Heresie And Ruffin witnesseth That Basil commanded the people to meet for the pouring out of their prayers to God and for singing of Psalms to the Most High The worthy Junius informs us That the Eastern Church from the time the Sun of Righteousness arose in the East did propagate the practice of Singing of Psalms to successive Generations And Paulinus testifies Per omnes penè Occidentis provincias manasse refert Paulin. That this practice overspread every Province of the Western Church Holy Ambrose so zealously pressed this Duty of Singing Psalms that he would not allow times of persecution to be a sufficient excuse for the neglect of it But the Empress Justina raging against Ambrose He commanded the Common people to lye in the Church and there Sing Psalms and Hymns according to the practice of the Oriental Christians that they might not be sensible of their sorrows or tediousness And this Custome prevailed in after times and was scattered in other places the Churches in other parts imitating this Worthy Practice This then was the Genius of the primitive Times In the middle times of the Church Rabanus Maurus and Gregory the Great mention this service with great approbation and speak liberally of the practice of it But since the Reformation the universal practice of the Reformed Churches give free suffrage to the Duty of Singing Psalms and I need not cite Zanchy c. to give in their testimony our judgments being best discovered by our practises 3. In all places Moses praiseth God by singing in the Wilderness throughout the 15th Chapter of Exodus David practises this Duty in the Tabernacle Psal 47.6 Solomon in the Temple Psal 10.12 Jehosaphat in the Camp 2 Chron. 20.21 Christ and his Apostles in a particular Chamber Mat. 26.30 And Paul and Silas in an uncomfortable Prison Act. 19.25 We may say of Singing as the Apostle speaks of Prayer 1 Tim. 2.8 I will saith he that men pray every where lifting up holy hands Thus every place is now Commodious for lifting up pure voices and pure hearts to the Most High Where devout Christians meet in any convenient place to sing praises to the Lord they make up a Heavenly Quire 4. In all Conditions 1. In a time of chearfulness and inward joy The Apostle James commands us then to take the advantage of singing Psalms Jam. 5.13 Holy Singing is the best Exertion of inward rejoycing Joy may excite must not stifle this Duty A dilated heart is fittest for a raised voice 2. In a time of affliction Paul and Silas sang in Prison a place of sorrow and confinement Acts 16.25 A chain might bind their feet but not their tongue while others sleep they sing and turn their Dungeon into a Chappel Holy singing can nobilitate every Duty and raise it to a better Notion 3. In a time of Fear When some would press Luther with the dangers the Church was in and what a black Cloud hung over Zion he would presently call for the 46th Psalm to be sung and he thought that Psalm was a charm against all fears whatsoever And since Quemadmodum est emnium Deus olim uterque Sexus adâ—ibebatur ad laudes Dei canendas Rivet Importunas in Ecclesia lâ—quacitates Apostoli Domini in Ecclesiis Magistri med stiae gravitatis reprimore studentes ut mulieres in ipsis Caâ—erent sepien in coâ—cilio permiserunt Isid Pelus this Psalm is called Luther's Psalm his sacred spell against invading Fears 5. By all Sexes Miriam sings a Song to God Exod. 15.21 as well as Moses Rivet well observes God is the Lord of both Sexes and therefore both may sing his praises Every Sex may tune their hearts to proclaim their Thanksgivings to God And so Deborah may sing her song as well as Barak Judg. 5.1 Holy singing befits the Female as well as the Masculine Tongue though Women may not speak yet they may sing in the Church there is no silence imposed on them in this particular Rivet here takes notice Women are not to be driven from joining in Divine praises when the Apostle enjoyns singing of Psalms and Hymns upon all believers Col. 13.16 And here Isidore Polusiota well interposes Although the holy Apostles those masters of modesty will not permit womens loquacity and the loudness of their Tongues yet in the greatness of their Wisdom they do permit the loudness of their Voices in singing forth the praises of the Almighty Thus He. Women though they are removed by Apostical command from the Desk or Pulpit yet they are not debarr'd the Quire to join in that Harmony where God's praises are elevated And now we come to speak of that Honour which God hath put upon this Heavenly Duty And this will appear in three things viz. 1. God hath Honoured this duty with glorious appearances This we find upon record in 2 Chron. 5.13 And it came to pass as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with Trumpets and Cymbals and Instruments of Musick and praised the Lord saying For he is good for his mercy endureth for ever Then the House was filled with a Cloud even the House of the Lord. The Cloud was a certain sign of Divine presence in those times A Cloud to rain blessings a Cloud because Divine brightness would over-power human sight a Cloud not to darken Service but to denote the certainty of God's approach 2. With Eminent Victories This we find upon record 2 Chron. 20.21 22. And when he had consulted with the people he appointed Singers unto the Lord that they should praise the Beauty of Holiness as they went out before the Army and to say
Counsels go down glibly When persons are fully satisfied that in all our Addresses to them we study only their benefit and profit this opens an effectual door to all the means that we shall use Thus Paul accosts the Romans I long to see you that I may impart unto you some spiritual gift Rom. 1.10 11. Thus he smooths his way to the Philippians Phil. 1.8 God is my Record how greatly I long after you all in the bowels of Jesus Christ Labour then to get their love their good esteem and the work will thrive beyond expectation Love is like the oiling of the Key which makes it to open the lock more easily love greaseth the nail and makes it enter with more facility 2. To holy hearty serious affectionate frequent admonition add an exemplary Conversation Inferiours are apt to be led rather by example than rule and are more prone to imitate Practices than to learn Principles They are more mindful of what we do than of what we say and they will be very prone to suspect that we are not in good earnest when they see that we command them one thing and do another our selves When we teach them well and do amiss our selves we do but pull down with one hand what we build with the other Like a man that at the same time sings a lovely Song and drowns the melody of it by playing an ugly Tune When the Father is immodest the Child that sees it soon grows impudent and therefore the Ancients thought themselves concern'd to be very reserv'd and cautelous before their children Maxima debetur pueris reverentia Psal 101.2 Nâ—l faedum dictu visâ—que ea limina â—angat intra quae pura est Pâ—il 1.4 Col. 1 3. Rom. 10.1 Walk as David therefore in thy house with a perfect heart Let thy children and servants behold nothing in thy deportment which if follow'd may prove sinful 3. To an exemplary conversation add faithful fervent humble constant supplication Paul without ceasing makes mention of his heart's desire and his prayer to God for Israel was that they might be saved Ministers like spiritual Priests should not fail to offer their daily Sacrifices for their people confess their iniquities bewail their misery and cry mightily to God for his mercy All our instructions without prayer will do no good Go to God to sanctifie all By prayer carry thy children servants to the blessed Jesus in the Arms of Faith and beseech him to bless them by laying on his hands on them as Isaac did The accustomed Ceremony used in Blessing Beza in Mat. 19. Impositio manuum Symbolum fuit apud Judaeos familiare quoties solâ—nnis erat precatio vel benedictâ— Mat. 15.22 Gen. 27.1 and 48.9 14. with Matth. 19.13 and Mark 10.16 How pathetically did Abraham plead with God for Ishmael Oh that Ishmael might live before thee Gen. 17.18 Bathsheba calls for Solomon the Son of her Vows Prov. 31.2 Austin the Child of Monica's prayers and tears O pray then pray earnestly O that this my Son Daughter Servant might not dye for ever Thou Lord art the Prince and Lord of Life O speak powerfully to their poor Souls that these pieces of my bowels that are now dead in trespasses and sins may hear thy voice and live Cry out to God with that poor man in the Gospel Lord have mercy on my Son Matth. 17.15 If a Mother do as the Woman of Canaan did Have mercy on me O Lord my Daughter is grievously vexed with a Devil If he seem not to hear and to be silent go nearer to him by Faith and cry Lord help me Lord help me If his Answer seem to be a repulse do not thou desist but rather gather Arguments from his denial as she did and conclude that if he once open his mouth he will not shut his hand and if importunity may prevail with an unrighteous man then much more it will obtain with a gracious God Never leave him therefore till by laying hold on his own strength thou hast overcome him At last thou mayst hear that ravishing voice O Woman be it unto thee even as thou wilt and see thy Daughter made whole from that very hour 4. Lastly To fervent supplication add wary inspection Keep a strict hand Dr. Jacomb Dem. Dâ—c 83. and a watchful eye continually over those that are committed to your charge your utmost care and vigilancy in this will be found little enough How soon will those Gardens that now look like a Paradise be overgrown with weeds if the Keepers thereof do not look to them daily How soon is Childhood and Youth tainted with sin if it be not narrowly watcht Be thou diligent therefore to know the state of thy Flock and look well to thy Herds Carefully observe the natural temper of your inferiours you will by this the better know how to apply your selves to them in advice reproof correction Observe the first sprouts and buds of what is either good or evil in them encourage commend reward them in the one curb restrain and prevent the further growth of the other Do they begin to take God's Name in vain Do they nibble at a lye Doth Pride in apparel peep forth Be sure to kill this Serpent in the very egg to crush this Cockatrice in the Shell 2. Thus of Superiours A word to Inferiours and I have done Dear Lambs the Searcher of Hearts knows how greatly I long after you all in the Bowels of Jesus Christ Shall I prevail with you to remember this when I am laid with my Fathers viz. That 't is no less your Duty to make Religion your business in the relation of Children and Servants than 't is ours in the relation of Parents and Masters Oh what a credit what a glory is it to drink in the Dews of Godliness in the morning of your lives What a lovely sight to behold those Trees blossoming with the fruits of the Spirit in the Spring of their Age Better is a poor and a wise Child than an old and a foolish King Eccl. 4.13 What a Garland of Honour doth the Holy Ghost put on the head of an holy Child How profitable is early Piety Some Fruits ripe early in the year are worth treble the price of latter Fruits Godliness at any time brings in much gain but he that comes first to the Market is like to make the best price of his Ware On the other side how dangerous are delays Remember Children late Repentance like untimely fruits seldom comes to any thing Your lives are very uncertain As young as you are you may be old enough for a Grave Oh then seek your God 1 Tim. 6.6 We read of one that truly repented at his last gasp that so none might despair but 't is of but one that none might presume and seek him when and whiles he may be found Isa 55.5 If thou refuse him now he may refuse thee hereafter I have heard of one that deferring Repentance
pleasant than easie what is more pleasant than a feast and this of all feasts is the sweetest if the perishing Manna in the wilderness were so delicious as that the tast of it was like wafers made with honey Exod. 16.31 how much more delicious must this celestial Manna this bread of eternal life be which is spread before you in this Supper it is a feast of love of the love of the Father and of the Son there is a voice in every morsel of bread you there eat and in every draught of wine you there drink saying behold O sinners how you are beloved of the Father and Son had not the Father loved you he would never have parted with his Son and if the Son had not loved you he would never have parted with his life for you Oh therefore come ye to this Supper come eat and drink ye beloved of the Lord and remembes his love more than wine let all the redeemed of the Lord come hither and praise him Nor is it a duty less honourable than pleasant it is a pleasant thing to feast but it is honorable to feast with a King most honorable with the King of Kings and Lord of the whole earth How did Haman glory that he was invited to the banquet with the King he reckoned not of it as his task but his priviledg not as his work but his reward And shall a feast with an earthly mortal King be more valued than a feast with the heavenly and immortal God this Supper is the Lord's Supper it is the great God hath made the provision and it is his eternal Son that hath made the invitation Oh take heed of excuses for though you make them God will not take them make therefore your selves ready put on your wedding-garments and come away let not a Table so well furnished want its guests least Christ lose the honour and you the comfort of the entertainment But if you will still draw back know this that you do not only sin but that your sin is great because against a command that is so easie sweet and honourable as I have shewn you this is 5. There is one circumstance more in the command which should quicken you to the observance and that is the time when this command was given It was the very night in which he was betrayed the very last night he lived on the earth the night before that day in which he offered up himself a sacrifice to justice for us Then it was he said do this in remembrance of me As if he had said my friends I am now to leave you and to be taken out of your sight but oh let me not be out of your mind to morrow you shall see how I love you when you see me scorned of men deserted of God praying groaning bleeding dying for you oh let not that love of mine be forgotten and least it should I therefore institute this supper charging you with my whole Church till I come again that so often as they eat this bread and drink this cup they remember me This is the charge of our dying Lord and surely if we have any love for him we should not dare but observe it When Jacob was dying he gave in charge as some of his last words that Joseph should forgive the unkindness of his brethren and when he was dead the brethren thought it a good argument to move Joseph to take pitty on them they therefore sent messengers to Joseph saying thy Father did command before he died Gen 50.16 17 18. saying forgive I pray thee the trespass of thy brethren this argument broke Josephs heart it is said he wept when they spake unto him and said fear not oh how did the words of his dying Father move and melt him methinks I hear him say was this the desire of my dying Father I cannot then but yield would my Father have me forgive I freely do it Now my brethren why should you not do as much for your dying Jesus as Joseph for his dying Jacob was Jacob his Father Jesus is our Saviour did Jacob love Joseph but he did not dye for him as Jesus did for us and shall we find a heart to deny our Lord in his dying request when Joseph could not find one to deny his Father oh then as Joseph forgave so let us This do in remembrance of him which will be an instance of that great love and honour we do keep for his memory 6. In the next place I desire you would think of the contempt you throw upon this Ordinance by your neglect What is it but that you have slight thoughts of the Authority of the Institutor and very mean thoughts of the institution it self and is not this to proclaim to the world that there is in your judgment a command of the Lord Christ and a duty in the Christian Religion that is frivolous and childish not worth the observance believe it the World will judg of it by your practice and not by your profession The Rechabites would drink no wine because Jonadab the son of Rechab did forbid them nor will the Turks drink wine because that Impostor Mahomet forbad them thus the one honoured their Father and the other their false Prophet and will you that are Christians let these men rise up in judgment against you shall error be more prevalent with them than truth with you and will you let the Turks outdo you in honouring a false prophet more than you do the true is Mahomet dearer and his institutions more sacred to his followers then Jesus Christ and his institution are to you Christ bids you drink of this cup in remembrance of him and you will not but Mahomet forbids them wine and they obey him judg you now who gives the greatest honor they to Mahomet or you to Christ methinks you should blush to think of it Oh Christians for shame amend and give no more occasion to Christ's Ministers to reprove you for so gross a sin 7. I have not yet done Think once more with what hypocrisie this neglect is accompanied What is hypocrisie but to endeavour to seem better than indeed we are to seem zealous for Christ and his Ordinances when in truth we are luke-warm and indifferent Ye are Protestants by profession your Fathers were so before you and ye seem ready to plead their Cause Oh that ye would look back and consider the Age past With what zeal was this Ordinance pleaded for in King Henry the 8th and Queen Mary's days The Papists would give you the bread only but you would have the Cup also they would have you adore the bread as a God ye would not commit so great Idolatry for which cause how many were exiled how many imprisoned racked hanged burned and after all these heats Oh gross Hypocrisie you will neither have bread nor wine nor will you take it in the Gospel-way without the incumbrances of Superstition and Idolatry Ye talk
as when he foretold them of it sorrow filled their hearts And so upon several other causes of sadness that should fall out afterwards there would be great occasion of fasting and mourning till his coming again Thus much for explication And because my subject is about fasting I shall not consider Christ in the relation of a Bridegroom as he is here stiled of vvhich might be made a long discourse vvhich vvould rather lead me to speak of Christian Festivals and spiritual joy than a religious Fast which is the subject I must attend unto Neither need I make any logical division of the Text. But instead thereof shall propose these three observations Obs 1. There are some times that are more particular seasons for Fasting Obs 2. That Christians ought wisely to observe what is the proper duty of the times and especially when they are call'd to the great duty of a Fast Obs 3. That fasting is a duty to be practised in the days of the New Testament even all the time of the Bridegroom's absence So that it is not a duty that was peculiar to the times of the Old Testament and the Mosaic poedagogy but is to be practised in the Gospel times The last I shall only insist upon and touch upon the other in the handling of it vvherein I shall take notice That Fasting may be considered either as 1. Meerly natural 2. Civil 3. Religious 1. As meerly natural vvhich is only an abstinence from food As the Greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fast Grammatically imports no more but a not eating Which may arise sometimes from necessity and want of food as vvhen the people followed Christ in the wilderness and continued three days there and had nothing to eat and hereupon Christ wrought a miracle to feed them because he would not send them away fasting and they faint in the way Mat. 15.32 So when Paul was in his Voyage to Rome for want of provision he and his company fasted fourteen days Act. 27.33 Or else this natural fast is through want of appetite though food is present There may be an Atrophy upon Nature and man fasts only because he cannot eat Now this fasting is of no avail with God if a man eats not he is nothing the better and if he eats he is no whit the worse Bodily exercise profiteth nothing of it self As the Kingdom of God is not meats and drinks so neither is it abstinence from meats and drinks especially such abstinence as this that is not voluntary but upon necessity 2. Civil when there is a fasting upon a civil account with respect to some civil end As when the Magistrate doth impose abstinence from meats for a while for some civil good As Saul imposed it upon the people in his pursuit of the Philistines 1 Sam. 14. that his victory might not be hindred And such fasting sometimes may be imposed for the increase of provision and for the publick health 3. Religious When fasting is attended with duties of religion and is to some religious end For the end doth in such things as these specifie and denominate the Action And to give a particular Account of it take it thus A Religious Fast is the devotion of the whole man to solemn extraordinary attendance upon God in a particular time separated for that end for the deprecating his displeasure and for the supplicating of his favour joined with an abstinence from bodily food and other bodily delights and from secular affairs So that he that fasteth doth for that time separate himself to God and doth voluntarily dedicate a part of time to his more solemn service and doth put himself as it were under a Religious vow to abide solemnly with God in the duties of the fast he is ingaged in Now this Religious fast is either publick or private 1. Publick As when a whole City fasts as in the case of Nineveh or a whole Nation as in Jehoshaphat's case 2 Chron. 20.3 who proclaimed a fast throughout all Judah And the Prophet Joel calls to such a fast Joel 1.14 Sanctifie a fast call a solemn Assembly gather the Elders and all the Inhabitants of the Land into the House of the Lord c. when the occasion is publick so ought the fast to be 2. Private Which is either of a particular person of which Christ speaks Mat. 6.17 18. But thou when thou faste◠anoint thy head wash thy face that thou appear not to men to fast but to thy Father in se ret and thy Father which seeth in secret shall reward thee openly And of this private fast Anna is an instance of whom it is said Luke 2.37 That she served God in the temple with fastings and prayers night and day And Daniel another who tells us in three whole weeks he was mourning did eat no pleasant bread neither came flesh and wine into my mouth Dan. 10.2 3. And Cornelius is another Act. 10.30 And the occasion for private fasting is more peculiarly some private concerns unless the person that fasts be a publick person and then a private personal fasting may be upon a publick account as Daniels was Or of a particular family which the Apostle seems to speak of 1 Cor. 7.5 Where husband and wife being of the same family are advised by the Apostle not to defraud one another but by consent for a time to give themselves to fasting and prayer And when the Prophet Zachary speaks of families mourning apart Zach. 12.13 14. It may probably be meant of fasting join'd with mourning And though the word family may be understood patronimically and extend further than to a particular house yet it may by Analogy be apply'd to particular houses and the inhabitants therein Again a Religious fast is either stated or occasional 1. Stated as the fast of the seventh month and the tenth day of the month was a stated fast to Israel every year and the fasts the Jews observed in Babylon of the fourth fifth seventh tenth month mentioned Zach. 8.19 were stated fasts and the Pharisee in the Gospel boasted of his stated fasting I fast twice in the week Luke 19.12 Against which stated fasts I have nothing to speak or to censure any mens practice herein if the occasion still continues and it do not degenerate into formality 2. Occasional of which we have frequent instances as the fast observed by Esther and her Maidens and the Jews in Shushan was occasional And so that which I mentioned of Jehoshaphat was occasional And the fast in Nehemiah's time mentioned ch 9.1 was occasional These fasts did not pass into any Stated course of observation Having premised these distinctions I shall discourse of this religious fast 1. In the Sanction of it 2. The Manner of Observation 3. The occasion that requires and calls for it 4. The concern that abstinence from food hath in the right Observation of it 5. The abuse of the Ordinance in the wrong managing of it 1. First for the Sanction
any duty in that manner that is suitable and necessary thereunto ought to be laid aside but 5. To these I shall here add the external duties of religion and sacred ordinances to be used in the discharge of the work of the day 1. Is confession of sin a fast day is for atonement and therefore confession of sin is necessary As we read of Ezra when he heard of the sin of the Jews in their making affinity with the people of the Land he rent his garment and sat astonied till the evening sacrifice and made confession of their sin Ezra 9.7 8 9 10. So in Nehem. 9.1 2. we read the Children of Israel were assembled with fasting and they stood and confessed their sins and the iniquities of their Fathers And so Daniel in his solemn fast which he set himself to in the behalf of the Captivity now almost expired he makes an ample confession of sin as we read Dan 9.4 5 6 7 8 9 10 11. And as a fast is an extraordinary duty so confession of sin ought to be more than ordinary in such a day and what may suffice at another time may not be sufficient then It ought to be more extensive with respect to the several kinds and acts of sin with respect to the aggravations of sin and with respect to the persons that are under guilt and with respect to the inward principles of sin in the heart out of which all actual sins do spring As Daniels confession of sin extended to the kinds of it the several aggravations of it and to the persons that were concern'd in it as their Kings Princes Fathers people of the Land those that were near and those that were far off as we find in that chapter And this confession of sin is requisite to the deeper humiliation of the soul to the condemnation of our selves and to the justifying of God whereby he may have the greater glory 2. Is supplication which is the imploring mercy from God either with respect to the pardon of sin committed or the preventing those judgments that are impending or the removing such as are inflicted As we find Daniel in the time of his fasting after his confession made earnest supplications for forgivenesses of sin v. 9. for the turning away God's anger and fury v. 16. for the shining of his face upon his sanctuary v. 17. for the repairing the desolations of their City call'd by his name v. 18. and for the people in general ibid. And therefore fasting and prayer are frequently mentioned together in Scripture Luke 2.37 Acts 10.30 Acts 14.23 24. 1 Cor. 7.5 though prayer in general comprehends confession and thanksgiving in it as well as supplication yet in a stricter acceptation petition for mercy doth most properly express the import of the word and the main matter of the duty And this the King of Nineveh enjoined in the fast appointed by him Jonah 2.8 Let man and beat be covered with sackcloath and cry mightily to God So that supplication and crying to God is another great part of the duty of the day 3. Hearing the word for the word is necessary both for the discovery of sin for our present humiliation and for the discovery of our duty with respect to future reformation both which are necessary to an acceptable fast And the word of the Gospel sets before men a door of hope that their sin may be pardoned and judgment removed It presents God not only as reconcileable but delighting in mercy It sets before men many instances of God's hâ—aring prayer and the prevalency of repentance and humiliation with him And particularly what acceptance solemn fasting hath found with him in several ages And all this mightily tends to the furthering the great duties of the day And it is observed of the fast kept by the children of Israel Nehem. 9.3 that they read in the book of the Law of the Lord their God one fourth part of the day and another fourth part they confessed and worshipped if repentance spiritual mourning and soul humiliation be necessary to the day as I shall shew presently then the hearing the word may be of great use thereunto As when Josiah heard the words of the Law he rent his cloaths and humbled himself 2 Chron. 34.27 and Ahab upon the like occasion humbled himself though not in the like manner and we read how God appointed Jeremiah and Jeremiah Baruch to read the roll that was written from the mouth of God in the ears of the people upon their fasting day Jer. 36.6 and what was the cause of Ninevehs repentance and humiliation was it not Jonah's preaching as our Saviour speaks of it Math. 12.41 They repented at the preaching of Jonah though his preaching was only this yet forty days and Nineveh shall be destroyed The word is effectual through Christ to bring the impenitent to repentance and to renew the exercise of repentance in those that have already repented which is a proper work for a fast day 4. Renewing our Covenant with God which in private fasts is to be done betwixt God and a man 's own soul and in publick fasts by the mouth of the preacher and the peoples consent thereunto And this Covenant is either the general Covenant that we renew or else a particular Covenant with respect to some particular duties that we ingage our selves unto Or else both together As in the publick fast observed by the children of Israel in Nehem. 9. both Princes and Nobles and people renewed their general Covenant to walk in God's Law which was given by Moses the servant of the Lord and particularly they covenanted not to give their Daughters to the people of the Land nor take their Daughters for their Sons as we read Nehemiah Chap. 10. ver 19 20. and the Covenant being written their Princes Levites and Priests did seal to it So if a Church or people have contracted guilt upon themselves by the omitting of some duties or the committing of any sins for which the Lord may have a controversie with them It is a proper work upon a day of fasting to ingage themselves to a reformation by a solemn renewing their Covenant with God And though we have not a particular Instance of this in the New Testament yet the Law of saith that requires men now to take hold of God's Covenant and in all cases to make use of it so in some special cases to renew it also Not that it needs renewing as to the substance or sanction of it on God's part but we are on our part to renew it with God by laying new ingagements and obligations upon our selves to carry it in all things according to the Law of this covenant in the restipulating part of it 5. The next duty of the day is Thanksgiving Though this seems not the proper duty of the day yet is not to be omitted for the due consideration of God's mercy tends to the aggravation of sin and so to make mens confessions and
such a prayer as this O that the Lord would lengthen this triumphant day and the (c) Jos 10.12 Lord heard his voice The tribes beyond Jordan in a (d) 2 Chr. 5 23. battel with the Hagarites Jehoshaphat in a sore strait (e) 18.31 at Ramoth Gilead Sampson ready to perish at Lehi (f) Judg. 15.18 16 28. with thirst and when blind exposed to contempt in the Temple of Dagon David near (g) 1 Sam. 30.6 stoning at Ziglag and when flying from Absalom in the ascent of (h) 2 Sam. 15.31 Mount Olivet Elisha at Dothan compast with a Syrian host (i) 2 King 6.17 Lord open the young man's eyes In the midst of lawful and laborious callings Boaz to the reapers (k) Ruth 2.4 the Lord be with you we may pray that our Oxen (l) Psal 129.8 may be strong to labour no breaking in or going out nor no complaining in our streets It sanctifies the plow as Jerom said of the fields of Bethlehem quocunque te verteris Psal 144.14 ad Marcellum p. 129 T. 1. arator stivam teneus Alleluja decantat c. The tillers of the field and the dressers of vineyards sang David's psalms it keeps the shop and inclines the hearts of customers it bars the doors it quenches fire it blesseth thy children (m) Psal 147.13 within thee it preserves thy going out and coming in (n) 128.1 Jacob found it to rest upon his children going a journey (a) Gen. 43.14 to Egypt it closes the eyes with (b) Psal 3.5.4 8. sweet sleep it (c) Job 3â— 10 Psal 139.18 given Songs in the night and wakens the soul in the arms of mercy It sits at the helm when a (d) Psal 107.28 Jon. 1.6 storm rises at sea it gives strength to Anchors in roads and prosperous gales to the venturous Merchant When in the palace at dinner Nehemiah presents the cup to his prince he presents also a Michtam a golden (e) Neh 3.4 2 Chro. 34 27 Luke 17.5 Gen. 49.18 2 Chron. 2 4. Act. 7 60. prayer to the King of Heaven at the reading of the law Josiah was heard as to some secret cries to Heaven At a holy conference in a journey the Disciples occasionally pray Lord increase our faith Jacob on his dying pillow predicting future events to his children falls into a holy rapture I have wait ed for thy salvation O Lord. At sacred death in martyrdom Zechariah cries out the Lord look upon it and require it and Stephen under a showr of stones melts in prayers for the stony hearts that slung them Lord lay not this sin unto their chage and our blessed Saviour in his greatest agonies makes a tender hearted prayer Father forgive them they know not what they do Luke 23 34. 1 Sam. 1.17 and lastly in the distresses of others Eli puts a sudden petition for Hannah the God of Israel grant thee thy petition In these and many like cases the holy word stores us with patterns for ejaculation in all extremities which I cannot now digest and improve only in a few words lets take a view of the usefulness of such a sudden flight of the soul to Heaven 1. It helps us to a speedy preparative for all duties Lam. 3 4â— with such an ejaculation le ts lift our hearts with our hands to God in the Heavens 2. It is a guard against secret sins in the first risings and the first assaults of temptation 3. It suffers not divine mercies to slip by unobserved in a wakeful Christian and proves a fruitful mother of gratitude and praise 4. It sanctifies all our worldly imployments 1 Tim 4. â— 5. it fastens the stakes in the hedge of divine protection and turns every thing to a blessing 5. It s a Saints buckler against sudden accidents a present antidote against frights and evil tidings It s good at all occasions and consecrates to us not only our meals but every gasp of air c. 6. It s a sweet companion that the severest enemies can't abridge us of Outward ordinances and closet duties they may cut off the little (a) Ezr. 9 8. nail in the holy place they may pluck out But no labyrinth no prison not the worst of company can hinder this coelo restat iter in the very face of adversaries we may lift our souls to God No more of this le ts briefly conclude with some uses Vse Vse Cant. 4 12. To convince such of their dangerous state that neglect sacred duties that have no heart-communion that draw no water out of this sealed fountain But all they do is in publick only it 's a suspicious token of hypocrisie since the kernel and soul of religion lies so much in the heart and closet mark the phrase in the text how it varies thy Father that is in secret be sees in secret God's eye is open upon thee in the closet and if thy eye be open upon his thou mayst see a glorious beauty The excellency of grace lies in making conscience of secret sins and secret duties 2. To examine such as perform secret duty but not from a sincere principle like Amaziah 2 Chron. 25.2 that prays but not with a perfect heart like Ahab they mourn but with Crocodile tears such as do it only because they find precept or example for it and therefore to quiet conscience will into secret but converse only in the shell and trunk of a duty that rest in the naked performance but matter not whether they tast of the sweet streams that flow in from heaven in the golden pipe of an ordinance what account can such render that go into their closets but like Domitian to catch flies only Sueton. in Domit. c. 3. and when the doors are shut to the world their hearts are shut to heaven and communion with God He that sees in secret beholds the evil frame of such a heart and will one day openly punish it 3. To excite and awaken all to this excellent duty and to manage it in an excellent manner Would ye live delightfully would ye translate heaven to earth then keep up communion in secret prayer to know him to discern his face to behold the lustre of his eye that shines in secret Remember the glorious person that meets in your closets all the world yields not such a glittering beauty as a gracious person sees when he is in a happy frame at secret prayer Shut your eyes when ye come out for all other objects are but vile and fordid and not worth the glances of a noble soul O the sweetness the hidden manna that the soul tasts when in lively communion with God! Psal 31.19 Part of that which is laid up for Saints in glory let us a little relish our spirits with it 1. Consider what amorous agonies the soul delights to conflict with in serret fears that raise confidence humility that exalts tremblings that embolden bright clouds
〈◊〉 ruler of his own house Kings are Fathers of their own Countries and Fathers are Kings in their own houses in respect of their rule and authority over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odys lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Odys 9. Direction II. N c sibi nec aliis utilis Omne animi vitium tanto conspectius in se Crimen habet quanto qui peccat major habetur Juven Sat. 8. 2. That Prayer be managed to the spiritual benefit of the Family the Master thereof should make it his business to be accomplished with gifts and knowledg suitable to the place where God hath set him Ignorance in a Master of a Family renders him uncapable of the discharge of the duties of his place and is worse than in a Child or Servant Such a Family is lik a body that hath a head without eyes It is a shame to see what little knowledg many Governours of Families have in matters of Religion that when they should instruct and catechise their children and servants need to be catechised themselves The Apostle requireth this qualification in Masters of Families that they should be knowing men so some interpret this place 1 Pet. 3.7 as becomes knowing men Naturally men are endued with greater powers to understand than women are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri similiteâ— unà versentur ut scientes decet Beza Piscat Quid est stultius quam quia diu non didiceriâ— non discere Omnis aetatis homines schola admittit Tamduâ— dâ—scendum est quamdiu nescias Sen. Epist 76. and a Master of a Family hath had more time to get knowledg than Children and Servants have and if he hath not attain'd to more it is his shame and reproach and renders him more contemptible in the eyes of those that are subjected to him who have not that reverent awe of him and his authority as they would have if authority were accompanied with knowledg study then you Masters the Scripture more and the grounds of Religion more that you might be able to manage this duty to the greater profit of all in your Families Direction III. 3. It is necessary also to this purpose that the Master of the Family instruct each member of his house in the principles of Religion that they may be able to understand the matter of the Prayers that are put up to God For if the Governour have knowledg how to ask and those that kneel down with him know not the meaning of his words though commonly used and plain to them that have been instructed how shall they concur in such requests or confessions or say Amen to what they do not understand Or what spiritual profit can they get When you lament Original Sin which you and they were guilty of and defiled with if they know not what this means nor how they are corrupted even from their birth how shall they in Prayer be humbled for it If you pray that you may be justified sanctified or have the Image of God engraven on your hearts that you may have Faith in Christ repentance for sin be converted c. how shall they joyn with you if they have no knowledg of these things when they are ignorant what is meant by the Image of God by faith repentance conversion c. and what benefit can they have by such Prayers as to their own concurrence with you to make these things their own desire when yet they are the things you must daily beg of God That Prayer then might be performed to their spiritual edification lay first the foundation be knowing your selves and make them so too and Prayer will be more advantageously done to you and them Nisi priùs in nobâ—s ejusmâ—diâ— affectus exsuscitamus quos altorum animis impressos volumus frustrà erit quicquld conamur Bowl past Evang. Direction IV. 4. That Prayer be managed to the spiritual profit of those in the Family the Master of the Family should get his own heart in good frame and get his own affections warmed in the duty Do you come to Prayer with a lively heart and quickned affections your selves your heat might warm them Quod enim minister Ecclesiae est in templo id pius pater-familias esi indomo ille publico docendi munere fungitur hic privatim suam instituit familiam ad pietatem ac hoâ—â—statem dâ—mesticos suos format Gerhard lo. com de Conjug and your earnest importunity might stir them up unto the same let them see you are in good earnest by your fervent praying as becomes men that are begging for such things as the life of their souls the pardon of their sin the favour of God deliverance from hell and for everlasting happiness Whereas if you come to the duty with flat dull and cold affections this will make them so too As you find it with your selves when you are under a dull and lukewarm Preacher you have little workings of affections so your Family will find it under your Prayers if they be such for as a Minister should get lively workings in his own breast of those affections which he would raise in the People so should you in Family duties get those workings of love joy and sorrow for sin which you would desire should be in those that joyn with you for what a Minister is in the Church that you are proportionably in your house Direction V. Orationis Lex ut non aliter quà m eos decet qui ad Dei colloquium in grediuntur mente animóque compositi simuâ— Calv. Inst l. 3. cap. 20. 5. When you are to set actually on the duty prepare your Family by some short advice to carry themselves as becomes those that are going to speak to the great eternal God at least sometimes and the oftner the better Do not rashly rush out of your worldly callings into the presence of the glorious God say to them to this or the like purpose The God we are going to pray unto is a holy just omniscient God that looks into all our hearts that sees and knows the frame of our spirits that will not be mocked and cannot be deceived All we are sinful Creatures that have broke his righteous Laws and thereby have deserved hell and everlasting torments yet this gracious God holds forth his golden Scepter and gives us leave to approach his presence to beg for pardon and for Christ and grace and heaven Our wants are great and many too and yet our mercies are great and many too come then O come let us with a holy fear of God put up our joynt Petitions that God would supply our wants especially of our souls and make joynt confessions of our sins to God with humble broken penitent hearts and joyntly bless him for the mercies we are all partakers of but let us do all as those that would please God while we pray unto him and not by our
reverence her Husband This is the Dictate of our Creator both by the Light of Nature and of Scripture This is the constant language both of the Old Testament and of the New And is more purposely handled and prest by the two great Apostles of the Jews and Gentiles that so all Christians however descended should submit unto it The Apostle Paul Ephes 5.22 c. Col. 3.18 c. The Apostle Peter 1 Pet. 3.1 c. Not that these are all their respective Duties but these are specified either 1. (n) Mr. Byfield on Col p. 111. Because in these are the most frequent failings Husbands too commonly being defective in their Love and Wives most defective in their Reverence and Subjection Or 2. Because these two are the sum of the rest and no other Duties are either Possible or Acceptable without them And my present Work is to digest and urge these in a solemn and impartial manner that it may appear Our Religion doth not only propound Rewards to make us happy in the world to come but doth also direct the methods of setling our quiet and comfort in this present world For certainly it is not the Having of Husbands or Wives that brings contentment but the mutual Discharge of both their Duties and this makes their Lives though never so poor an Heaven upon Earth But herein I can but draw up an Abstract and send you where you may be far better provided In the mean time let us all in the prosecution hereof sadly reflect on our former failings and sincerely resolve on future amendment according to that whereof we shall be convinced by the word of Truth And here I shall indeavour these Four things 1. To propound the Mutual or Common Duties of Both. 2. The special Duty of every Husband 3. The special duty of every Wife 4. Directions how to accomplish them That so they may most certaily be Blessings to each oher First let us see what are those Mutual Duties that lie common between Husband and Wife wherein Both of them are equally at least according to the place and power of each concern'd and oblig'd And they are These following 1. Mutual Cohabitation For the man he (o) Gen. 2.24 must leave father and mother and cleave to his Wife And the Woman she (p) Psal 45.10 must forget her kinred and her fathers house The Husband (q) 1 Pet. 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must dwell with the Wife and the Wife (r) 1 Cor. 7 10. she must not depart from the Husband though he be an Infidel And indeed the Ends and Duties of marriage are such as will not ordinarily dispense herewith For Example 1 Cor. 7.3 4.5 Let the husband render unto the Wife due benevolence and likewise also the wife unto the husband The wife hath not power of her own body but the husband and likewise also the husband hath not power of his own body but the wife Defraud you not the one the other except it he with consent for a time that you may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency Which plainly shews that even the sober use of the Marriage-bed is such (s) The wife of Galeac Caracciola denying this debt upon the direction of her Confessor on pain of Excommunication was judg'd a sufficient Reason of Divorce In vita a mutual debt that it may not be intermitted long without Necessity and Consent Nay in the †Deut. 24 5. Old Law the greatest necessity should not send the husband from his wife the first year that their affections might be throughly settled and that he might chear up his Wife which he hath taken * For the man is the head the Woman is as the body for the head and body to be sundered it is present death to either Gataker Serm. p. 203. Neither indeed can any of the following Duties towards each others Souls or Bodies be throughly performed nor many grievous snares avoided without dwelling together And therefore neither desire of Gain nor Fear of Trouble no occasional Distasts nor pretence of Religion should separate those from Conjugal converse and (t) Alibi fluctuare sese existimet in domo autem apud uxorem suum tanquam in portu optat◠conquiescere Daven in Col. Cohabitation unless with consent and that but for a time whom God hath joyned together 2. Mutual Love This though in a peculiar manner it be the Duty of the Husband Col. 3.18 Husbands love your Wives yet it is required also of the Wife Tit. 2.4 they must love their Husbands Indeed this is the (u) First you must choose your Love and then you must love your choice Smith Serm. Conjugal Grace the great Reason and the great Comfort of Marriage Not a sensual or doting Passion but genuine conjugal and constant out of a pure heart fervently Not grounded on beauty wealth or interest for these may soon wither and fail nor only upon Graoe and Piety for this may decay to the least degree and in the opinion of both parties quite disappear but it must be grounded upon the Command and Ordinance of God whereby of Two they are made * Vna caro non nexu amoris nec commixtione corporum nec procreatione liberorum sed vinculo conjugii Zanch. One flesh So that though either of them be poor deform'd froward though unregenerate wicked Infidels yet in Obedience to God and in Conscience of the Marriage-Vow which obligeth for better and for worse they ought to love each other with a (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Eph. hom 29. superlative Love and when the sacred knot is once tyed every man should think his wife and every wife her husband the fittest for them of any in the world And hereupon the (y) Cael. Rhodig l. 28. p. 1575. Heathens took the Gall from their nuptial Sacrifices and cast it behind the Altar to intimate the removing of all bitterness from the Marriage-state there should be nothing but Love And this Love must be as durable and constant as are the grounds of it to the Persons of each other until death and to the memory and posterity of each other when they are dead and gone and thus the good wife is understood by some to do her husband good (z) Prov. 31.12 all the days of her life not only of his life but when he is dead to his Posterity What strange instances of this lasting love former (a) Portia the wife of Brutus A ria the wife of Cecinna Pae us In Valer. Max. Ages hath given and some (b) The Bannyon Wives among the Indians burn themselves to ashes at the funeral of their husbands Herbert in his Travels Pagans at this day is in History both evident and admirable This true-hearted Love will bring true Content and constant Comfort into that Condition will make all counsels and reproofs acceptable will
this exercise is a thing of greater difficulty to me than such easie Undertakers are aware of and really to perform all the Duties I am to enquire into in a manner well-pleasing to our heavenly Father will cost them and us all more pains than only to read or preach an hour or two upon them which yet might lead into many important concerns of government and obedience Believe it herein we have all need enough of serious and frequent teacbing again and again (a) Heb. 5.12 for our conduct in the Relations whereunto God hath cast us In order then both to my preaching at present and all our future practice as a ground for the Resolution of this Question Question What are the Duties of Parents and Children and how are they to be managed according to Scripture I am directed to the words read Wherein we have the mutual offices of Children and Parents required and virtually at least prescribed with annexed reasons to enforce them severally upon each Relatives which afford this Proposition That God's pleasure and Childrens encouragement should move Christian Children to obedience and Parents to a moderate government in all things Here is a large theme but I shall endeavour as nigh as I can to speak much in a little hoping I shall obtain your pardon though I let slip some considerable Particulars if by some general anticipations and cautions I do in a Sermon decline those numerous special Cases which in a larger Treatise on this Subject might fairly step in and lay claim to some special satisfaction It were an excursion for me now to speak of Children and Parents in any other than the most famous signification * Analogum per se positam stat pro famostore analogato of the words taken not figuratively but properly not for those in a political but natural Relation yet as under the Christian Institution vvhere vve are ever to have regard to our blessed Lord and Master Indeed Children comprehend both sons and daughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 46 29. the fruit of the body not excluding grand-children of what age or quality soever as indissolubly bound in duty to those who begot and brought them forth of both sexes Father and Mother the Parents of their flesh (b) Heb. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 23.22 from whom they were originally derived And that the Apostle doth here direct the command to Inferiors before Superiors as in the 18. verse and elsewhere (c) Eph 5.22 6.1 5. to Children before Parents is not that Children and their duties are first in order of nature or time for there are offices of inbred parental love and care before they can be known or observ'd by children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but writing chiefly to children come to the use of reason he begins with them who are subject and ought first to perform duty The anticipation of time here connoting the honour due to Superiors he doth in the first place put those in mind of their duty who are to obey as usually more defective rather than those that have authority over them in this oeconomical conjunction Either in that this office of obedience is less easie and pleasing to our nature than that of parental love which is allur'd to exert it self readily by the right discharge of the former or in that the subjection of children is the foundation on which the good government of Parents doth depend and a means to make themselves ready for that authority which else they will be unfit for as Antoninus lays down the axiom which many of the moralists used viz. You cannot well govern others unless first governed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For my method then in answering the complicated enquiry before me whiles I follow the Apostle in my Text I shall need no Apology to insist on I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it II. The Office of Parents enforc'd from the special consideration of that the Apostle suggests to move to it III. The manner and means of managing both offices or discharging both duties more generally and particularly according to the mind of God in his word The two former may be look'd upon as the explication of my Text and Proposition and an exhortation press'd with reasons or motives to the Duties and the last as Directions to perform them I. The Duty of Children with the extent thereof urged from that which is most cogent to perswade to it and disswade from the neglect of it This is express'd and imply'd in the former of the verses I have read to you wherein we have three Particulars to be spoken to 1. The Duty 2. Extent or latitude of it 3. Motive to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Duty of Children from the precept Children obey your Parents The word imports an humble subjection to their authority and government with a ready performance of what they require it being an explanation of that which in the law is engrav'd with God's own hand honour (d) Exod. 20.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing how highly they are to be valued and not lightly esteemed In another place it is ye shall fear every man his mother and his father (e) Lev. 19.3 with 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 awful fear being no other than a deep veneration both which are to be fairly read in the acts of genuine obedience for that doth flow forth from a compound disposition of love and fear mixed in an ingenuous child who is readily mov'd to obey in contemplation of that authority and affection implanted in the Parent towards it To speak more distinctly this obedience to Parents may contain in it these four things 1. Reverence 2. Obedience 3. Pious regards 4. Submission The three first of these may be reducible to active and the last to passive obedience 1. Reverence which is a due and awful estimation of their persons as to this relation placed in eminencie above their children to acknowledg them from God himself the Supreme Parent of us all (f) Acts 17.28 the authors preservers and governors of their lives and upon that account to honour them in their hearts speeches and behaviours from an honest desire to please and filial fear to offend them whose children they are of what rank soever they now appear in the world and therefore to comport themselves so in all the actions of their lives before God and men that they render themselves acceptable to their Parents Yea to both of them the law requires reverence to the Mother as well as the Father (g) Levit. 19.3 with 30. the word which is in one verse fear is in another translated reverence to the claim of which the Mother there seems to be favour'd with some kind of priority because Children who have most needed their Mothers in their tender
years are apt many times to despise them as more subject to infirmities and as looking for less of respect from their hands So that really to give them honour is a fuller evidence of cordial performance The Lord is pleas'd to begin there where the duty is most tried Reverence thy Mother and thy Father de leg l. 4. Ethic. l. 9. l. 2. Spizel de re literar Sineas p. 243. Both are to be had in a just veneration Plato and Aristotle could by Nature's light teach thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This as the prime law of Nature the Spartans and generally all Nations of old did and Chinoises at this day do maintain with admirable care Now doing reverence to the Fathers of our flesh (h) Heb. 9.12 in Scripture may comprehend what Children owe to their Parents both with reference to their speech and behaviour 1 With respect to their speech that it be seasonable and agreeable to the relation grac'd with humility (i) 1 Pet. 5.5 and modesty in all converse with them in presence and discourse of them in absence They should give them honourable titles as that of Father and Mother do connote dignity (k) Jer. 31.9 Gal. 4.6 and so Sir or Lord (l) Mat. 21.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus we have good Children in the Book of God saluting their Parents as Isaac his Father Abraham (m) Gen. 22.11 Jacob Isaac (n) 17.18 David Saul his Father in law (o) 1 Sam. 24.28 Solomon Bathsheba my Mother (p) 1 King 2.20 21. Rachel Laban making her Apology My Lord (q) Gen. 31.35 David again Saul (r) 1 Sam. 26.18 and that with all meekness at a sit season in a few words with freedom and readiness (s) Gen. 22 7. 27.12 giving pleasing answers when spoken to in a becoming civility (t) 1 Sam. 12.4 6.18 waiting with contentment to hear them speak first (u) Prov 4.1 laying their hands on their mouths and refraining to talk in their presence without just occasion (w) Job 29.9 10 21. 32.5 6. And in their absence by speaking so of them amongst those they do converse that by the commendable reports they make of them or prudent apologies for them it may be understood what venerable respects they have for their Parents Thus 't is said of the Children of the prudent Mother they rise up as those who speak pathetically and call her blessed (x) Prov. 31.28 in that laudable discourse they have of her Hereby Children will prove themselves to be of a vertuous temper and not like that elder brother of the penitent Prodigal who spake undecently in a surly manner to his Father (y) Luk. 15 29 30. and sometime some of Jacob's sons to theirs (z) Gen. 34.31 and such like who by their rude and malapert prating disparage and aggrieve their parents (a) 26.35 27.46 Yet of a more untoward generation are they whom the Wiseman took notice of that curse their Father and do not bless their Mother but saith he their lamp shall go out in obscurity (b) Prov. 20.20 Neither can there be a better end of those who are under the Almighty's curse devoted to death (c) Lev. 20.9 Exod. 21.17 neither can they who do any way set light by their Father or Mother avoid a much easier censure (d) Deut. 27 16 Lib. 44. de Rep. sith by interpretation it is a dishonour to God himself Plato in his Commonwealth orders that Children should in their words through their whole life revere their Parents there being a great punishment imminent for light and idle discourse Further 2 The hehaviour and carriage of Children should ever be significative and expressive of reverence to their Parents in all their addresses the countenance so composed in their presence as may argue awfulness and respect the deportment lowly rising up before those they honour for relation as well as those venerable for age (e) Lev. 19.32 and at meeting thus Solomon though a King did to his Mother Bathsheba (f) 1 Kings 2.19 hasting to attend them in a lowly posture thus Joseph who liv'd as a Prince made ready to meet and presented himself to his Father whom he had maintained (g) Gen. 46.29 so Achsah Caleb's daughter who was married to her Cousin German when she addressed her self to her Father she alighted from her beast before she spoke to him (h) Judg. 1 14.5◠and again Joseph thought it no disparagement to prostrate himself to his aged father Jacob whose eyes were then dim that he could not see his behaviour when he also gave his own Children an example in praying for his Father's blessing (i) Gen. 43.12 which Esau though he came tardè did passionately beg for (k) 27.19 34. And though Parents now have not a Prophetick spirit as the Patriarch's had yet it seems still very equitable that Christian Children considering their Parents Superiority in the Lord should frequently upon occasion in an (l) Heb. 7 7. Mar. 10.17 humble manner crave their Parents prayers for God's blessing The rude and haughty looks which are in many Children before their Parents cannot comport with this duty which discards a dogged and supercilious countenance that betokens scorn and derision opposite to this filial reverence The Wise man makes a smart remark upon such odious insolent behaviour which might deter any of understanding from it when he saith (m) Prov. 30.17 The eye that mocketh his Father and despiseth to obey his Mother the Ravens of the Valley shall pick it out and the young Eagles shall eat it Here is a signal retaliation to those who in speech or behaviour deride the persons or despise the counsels of their Parents whether yet alive or deceased 'T were to be wish'd it had been better studied by some Children in this Generation I mean some late and present Preachers of our Age who do not parentare manibus but indeed upbraid the Ghosts of their reverend and pious Parents who warmly argued the necessity of regeneration either by reckoning them amongst the herd of Divines or with an harangue of lame sequels perch up to vent their callow notions and bespatter their own nest in complacence with the lax humour of the times when many for the bags cry Hail Master but betray the Son of Man with a kiss (n) Mat. 26.49 wic Luk. 22.48 yet I would hope there are but a few of this feather I proceed to mind Children of another duty and that is 2. Observance whereby their Parents pleasure with fit subjection is perform'd out of a real desire to promote their honour vvhich is more than in countenance and ceremonies to express obedience (o) Mat. 21.30 It is very requisite Christian Children should with an heedful circumspection observe the holy and wise prescripts and practices of their Parents by acknowledging subjection to their government Our blessed Lord himself set a
pattern herein for he went down with his Mother and her Husband and came to Nazareth and was subject to them (p) Luk. 2.51 Mar 6.3 Mat 13.55 Joâ— 6.42 Quis quibus Deus hominibus c. saith Bernard * Homil 1. Super missus est He to whom Angels are subject whom Principalities and Powers do obey was observant of his Mother Mary and her espoused Husband Joseph yea most likely in the business of Joseph's calling More particularly this filial observance shews it self in 1. Attending to their instructions 2. Executing their commands 3. Depending on their counsels And 4. Following their examples 1. We ought to attend seriously to our Parents instructions and learn what they teach us for good receiving their djctates with humility and laying them up in our hearts those especially of spiritual advantage out of a love to wisdom and our Parents joys (q) Prov. 29.3 〈◊〉 Solomon bids from his own experience My Son hear the instruction of thy father and forsake not the law of thy mother (r) 1.10 Again Hearken unto thy father which begat thee and despise not thy mother when she is old And then that Daughters might not think themselves exempted Hearken ye Children to the instruction of a father and attend to know understanding and good doctrine (Å¿) 4.1 2 3. which if heedfully observ'd makes a wise child when the contrary bewrays folly (t) 13.1 which is a grief and discouragement to the father as was that of Eli's Sons (u) 1 Sam. 2-25 and Lot's Sons in law (w) Gen. 19.14 who sleighted their fathers documents as the Prodigal also did his before he felt the smart of it and came to his wits again (x) Luk. 15.2.13 17. Yet this is dissonant to the voice of Nature which hath taught the very Chickens to hearken unto the clocking of the Hen hath been ever distastful to the wiser Heathens and would bring a disparagement upon the Christian institution So that Christian Children should be very heedful of their Parents teachings especially in the concerns of their souls Hence 2. Children should execute their Parents commands and dispatch readily what they order them to do without whartling disputes this is the most special duty required in my Text the extent of it will come under consideration anon They should be as those under the Centurions authority go and come and do at his command (y) Mat. 8 9. Samuel came at the supposed call of his pro-Parent once and again (z) 1 Sam. 3.5 c. David when his Father Jesse had sent for him out of the field e're he knew what it was for (a) 16.12 and so went as he commanded him (b) 17.17 20. So Jacob when Isaac sent him (c) Gen. 28.5 and Joseph when Jacob sent him (d) 37.14 yea the other ten Sons also upon their Fathers order (e) 42.2 3. Isaac attended in carrying the wood when the servants were free from the burden at his Father's pleasure (f) 22 6. Joseph and the Rechabites are famous instances of observing faithfully the charge of their Parents even when they were dead and gone (g) 50.20 Jer â—5 8 c. out of conscience in a respectful manner with reference to the divine authority Abraham's Children walked in the way of the Lord as their Father commanded them (h) Gen. 8.9 Solomon did not only command his own Son (i) Prov. 6 1â— though he prov'd disobedient but he observ'd his Father David's charge to walk in the Lord's statutes (k) 1 King 2.3 and â— 3. though drawn aside after with temptations and to build the Temple (l) 1 Câ—ro 2â— 11 2 Chron 5 and 6. God takes it for granted a good Child will serve his Father (m) Mal. 3 17. yea and when put to pain in things not only necessary but of no reputation supposing in things purely indifferent both in their nature and use their Parents to be more judicious to determine what is expedient and decent yet not without the use of their own discerning faculty nor without any examination in a blind irrational obsequâ—ousness (n) Prâ—v 14.15 Ne pâ—câ—uâ— ritis sâ—quâ—mur amecedentiam grâ—â—em pâ—â—â—nâ—â—s nonqua 〈◊〉 eâ—â— seâ— qua â—â—r Senec. like the brutish obedience of the Jesuits Novicâ—s For though I should grant that Parents have in some sort a power over the consciences of their Children whiles they are as in God's stead (o) 1 Sam 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swaying their apprehentions in their tenderest years before they come to the use of their ripened reason yet when there is a judgment of discerning betwixt good and evil their obedience ought to be reas â—â—blâ— such as God requires to his own service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as is according to his Word not merely childish though the obedience of Children but acceptable * Rom. 12.1 and well-pleasing unto him as in my Text and in the fear of God vers 22. Again 3. Children ought to depend upon their Parents counsels and take their good and wholsom advice giving them the honour of being in an ordinary course more prudent and sagacious than themselves as having greater experience ability and a call to govern in affairs of importance For to disregard them herein were to slight the paternal authority which God would have kept in reputation He was a Prodigal who would not be advised till he was bitten with the ill effect of that extravagant course which grieved his Father (p) Luk. 15.12 13. but the docible Child who is righteous and wise rejoyceth the heart of both his Parents (q) Pro 23.22 24. 15.20 Here I might enter on particulars to shew that Children have no power being under government to dispose of their Parents goods without their advice or allowance (r) Gal. 4.1 2. with Gen. 31.36 37 with 19. 32.10 Prov 28.24 19 26. for faultiness here is aggravated by the relation nor to choose their company disagreeable to their Parents minds (s) 1.10 15. 1 Cor 5.9 but to take their advice and be content with that sutable dress their Parents do order them to appear in (t) Gen. 27.15 37.3 2 Sam. 13 8. and not in strange apparel * Zeph 1.8 But I shall only suggest two more eminent instances wherein Children are more especially to consult their Parents and observe their advice viz. as to a particular Calling and Marriage 1 'T is fit to he advised by Parents in the choice of a Calling or lasting course of life Jacob and David mov'd and liv'd according to their Parents disposal (†) Gen. 28.2 1 Sam. 16.11 19. 17.17 as was hinted before and so did Jonadab's Children (‖) Jer. 35.6 7. It being unfit they should carve for themselves without leave but follow the parental conduct unless that leads them into an unlawful Calling The pretension of Religion in a Monastick life which the Papists urge
to cajol their Votaries into their unscriptural Orders as the Pharisees did Corban (u) Mark 7.1 113. saying it is a gift devoted to God which hypocritical allegation our Saviour disprov'd because they vacated the Commandments of God for their own traditions can be no warrant to invade the rights of Parents for Religion towards God doth not interfere with the necessary duties of our Relation And to do that under a notion of Religion not enjoyned by God against that too which he hath required is impious and to offer that to him which is another's he likes not He is for equity and not for division or confusion Charlemaign made a decree against this dishonour to Parents under the vail and disguise of Religion 2. In the great business of Marriage 't is very requisite to observe their counsel and advice Parents certainly should sway much in this weighty matter as they did in Isaac's matching with Rebekah (w) Gen. 24.6 7 63 67. and Jacob's with Laban's daughter (x) 28.1 2 3. with 29 11 18 19. Ruth though a daughter in law was willing to be disposed of by Naomi in the change of her condition observing her orders in that affair (y) Ruth 2.21 and 3.1 c. yea even Ishmael would take his Mother's advice for a wife (a) Gen. 21 21. and Sampson mov'd for his Parents consent (b) Judg. 14 2. Thamar's words in striving with her lustful brother imply the gaining of her Father's consent requisite (c) 2 Sam. 13.13 and Sechem's words to his Father vvhen he had wickedly defloured Dinah whom he met with in her idling visit do import he was convinc'd it was equitable to have her Father's consent to marry her (d) Gen. 34.3 c For Children ought in reason to think their Parents wiser and better able for the most part to provide for them than they themselves are because likely as they have more experimental knowledg so if Parents be not canker'd with the love of this world their affections are more governable and not so easily biass'd from moving in the fairest way as Childrens often are in their youthful and spritely age when their inward emotions are apt to be more turbulent unless sanctified with grace and moderated vvith vertue And further here it may be consider'd that Parents who brought forth and bred up their Children should by no means be bereft of them vvithout their consent sith they are so much their goods and possessions that it were a kind of purloining to give themselves away without their Parents leave The maid under the law that had made a vow out of her Father's cognizance could not perform it without his consent (e) Numb 30.4 5. Terent. In the Comoedian it was accounted a disparagement to take a vvise against the will of her Father So that complyance with Parents advice here is a business of great effect As one saith ingenuously Mr. Fuller The Child in this case bowls best at the mark of his own contentment who besides the aim of his own eye is directed by his Father who is to give the ground To which may correspond a passage of Cyrus who when a match was propos'd to him said I like the Lady her Dowry and her Family but I must have these agree with my Parents and then I will marry her He belike thought it injurious in finally bestowing himself to neglect his Parents and disregard their counsel in the main business of his life But if Children except and say Exception Answer What if after our real desires to take their counsel they urge us to marry such as we cannot affect I confess your circumstances may be such in this instance as may render the case very intricate and 't would require a discourse by it self to give satisfaction to it All I shall say now is 1. Be sure your non-affection or aversion to the Person propos'd be not without reason remember you are unperienc'd suspect your own judgment and take heed lest some impotent passion or amorous inclination to another person discompose you from attaining to a right opinion of things perswade your selves that as your Parents have experience likely their affections lead them to be careful for your welfare Be therefore earnest in Prayer with God who turns the heart at his pleasure (f) Prov. 21.1 that he would incline your affection to the party propos'd all the while there is no disallowance from above Non amo te Sabide non passum dicere quare c. and you can see no just cause to the contrary having only the mere plea that you cannot love and be importunate with him to rectifie such untowardness of mind lest you at least seem wilful as leads you vvithout good reason to reject an offer of his Providence to you for the promoting of your temporal vvelfare in an hopeful prospect of the Divine blessing But if after this humble and unfeigned address to God you still find your heart altogether averse you may in a reverent way entreat your Parents not to press that match and think of some other wherein you may be better satisfied For my part I do not conceive you are oblig'd to marry those you cannot really affect unless I could see how you might with a good conscience in the presence of God enter into a solemn Covenant of Love (g) Mal. 2.14 with a patty you cannot but upon deliberation at the same instant dislike My reason is not only because it would be an utter frustration of the end of marriage which should be mutual satisfaction but also the beginning of that estate in a kind of perjury or at least with a doubting conscience (h) Rom. 14.13 23. Sith as Qâ—intilian * Declam 376. observ'd Affectus nostri nobis non serviunt we cannot still keep our affections in a subserviency to our own be sure not to another's reason My wise is to dwell with me for ever the half of my lasting joy or my lasting sorrow and if I do not love her we cannot live comfortably together c. 2. If Parents should counsel you to joyn your self to an ungodly person and enforce you to fix there the best Casuijis of our own †Bishop Hall Sanderson Taylouâ— Mr. Baxter will easily resolve you that in such a case you have a negative voice and may humbly refuse to comply with such a motion for though you have not a judgment of positive decision to determine whom you would have yet you have a judgment of discretion and you may with all reverence to your Parents proposing refuse an unworthy person who is like to make your life either sinful or miserable This may be further cleared in considering the extent of Childrens obedience There is another particular yet which concerns Children in this duty of observance and that is 4. To follow their good examples we should take notice of those fair copies they have set us
can be urg'd to the performance of all generous actions viz. because it is well-pleasing to the Lord. So 't is express God himself in Covenant is taken with it with this Chain on a Child's neck as I may allude to that of Christ to his Spouse (e) Cant. 4.9 because it sets forth the beauty and loveliness of a Child as a Child The Lord hath given it in charge to all Christian Children here in my Text and elsewhere (f) Eph. 6.1 as a vigorous enforcement of the fifth Commandment The supreme authority of our Heavenly Father who hath an uncontrollable dominion over us makes any duties which he requires highly reasonable But he who is a rewarder of those that diligently seek him (g) Heb. 11.6 assures the dutiful he takes much pleasure in these Relative duties that they are not only pleasing but well-pleasing to him Certainly it should hugely raise the spirits of all ingenuous Children to be most solicitous in filling up their Relation Dear Children I am hemm'd in as it were by what I am yet to say for Parents duties that I cannot here dilate my self by descending into particulars to perswade the embracing of an exhortation to these duties But if you be Christians indeed who understand your interest I can give you the quintessence of all Motives within the bounds of my Text. Consider it well I beseech you 't is this By your accurateness in these duties you do that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-pleasing to the Lord to your and my Lord and Master Do this please the Lord and you do all this is right (h) Eph. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether present or absent that you may be accepted of him (i) 2 Cor. 5 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wellpleasing to him is the highest you can attain to What can I What need I say more I could tell you in pleasing of God you do that which doth or should please your Parents and will be most pleasant to your selves and then you must needs be happy when God and you are pleas'd As in the keeping all God's Commandments there is an exceeding great reward (k) Psal 19.11 Gen. 15.1 so this hath a Primacy in the Promise (l) Eph. 6.1 Prov. 4.10 22. Upon that account it is profitable and beneficial yea it is honest and honourable before God (m) 1 Tim. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way right agreeable to God's positive Law the Law of Nature and the Law of Nations It is the Parents due as in the place of God they bear his Image in their Parental authority and relation (n) Mal 1.6 with 1 Sam. 2.30 they deserve it we owe it to them as a debt So that disobedience to Parents is against Scripture the light of Nature the common equity of all Nations and renders such persons unworthy the Christian Name and worse than Infidels and Brutes Such were Hophni and Phineas (o) 1 Sam. 2.25.34 Absolom (p) 2 Sam. 18.9 and Adonijah (q) 1 Kings 2.25 Have you then my beloved Children any respect to God his good pleasure or displeasure to your Parents their right or wrong their blessing or cursing to your selves looking for recompence or fearing vengeance Consider then I pray you what you have to do 'T is no arbitrary thing I am perswading to but that which is required by an eternal indispensable Law fortified with the most signal rewards and punishments yea even in this state as you may find in the Annals of most Dominions Yet further you Christian Children are now took into a Covenant-Relation with God as the Jewish Children were under that Paedagogy (r) Rom. 9.4 compar'd with Deut 4.2 Eph 6 1 2. Mic. 7.20 Deut. 32.13 14. 2 Chro. 1.9 10 11. Psal 86.6 Consider I beseech you how much you are indebted to your Parents for pleading the Covenant and Promises on your behalf (ſ) Psal 112.1 2. Prov 20.7 Gen. 49.26 Psal 115.13 14. This obedience to Parents is commended in Scripture you 'l get a lasting reputation by it (t) Ruth 4.15 16. God and men honour the obedient grac'd with this ornament (u) 1 Sam. 2.30 Prov. 1.9 13.18 Jer. 35.18 19. The examples of Sem and Japhet Isaac Jacob Joseph c. are in Scripture recorded to their perpetual honour In Heathen Story the Piety of Aenaeas to his aged Father and the obedience of others is celebrated This is the way to have the good things of this and a better life entail'd upon posterity (w) Gen. 9.23 26 27. 'T is equity you should do as you would have them to do to you in the like circumstances The Philosopher †Arist Ethic. l. 8. c. 16.14 thought none could ever give Parents honour answerable to their merit that there is no equalizing their descending growing love they were the instruments of Childrens having affections because of their being They may then claim your best affections and actions Upon which account it is that want of natural affection as it is the most monstrous so it is the most dreadfully punish'd by God (x) 1 Sam. 4.11 Deut. 21.20 21. Senec. l. 5. contra 4. in fine Instit 6 de pub judicio Yea and for Parricides the old Romans had a strange and unusual punishment in culeum dejicere to put them alive into a great leather Sack made of an Ox-Hide with a live Dog a Cock a Viper and an Ape at first it was with Serpents after the murtherers of Parents had been made bloody with scourging then sewed up close and cast into Tiber or the next River that whiles alive they might begin to want the use of all the Elements not having the benefit of the Heavens while they liv'd nor the burial of the Earth when dead This shews how odious this crime was in the height of it to mere Heathen men also Be sure the beginning of it in the want of natural affection is very displeasing to God (y) Gen. 6.3 with Judg. 14 3. but the obedience I have been describing is very amiable to his eye It keeps from evil and disposeth to reverence God himself (z) Lev. 19.4 with 2 3. It helps to be good Subjects and conduceth to the vvelfare of our Countrey God makes choice discoveries of himself to obedient ones in filial duties as he did eminently to Jacob (a) Gen. 28.7 10.11 being peculiarly present vvith them vvho do choose the things that please him and lay hold of his Covenant (b) Isa 56.4 as those Children do who obey their Parents in all things in the Lord. All encouragement lyes in this obedience is well-pleasing to the Lord. But it is more than time now I have put Children upon their duties following the Apostle that I come to II. My next General propos'd which is the office of Parents enforc'd from the special consideration of that the Apostle suggests to move to it I
shall 1. speak to the office and then 2. a little to the enforcement of it here 1. Concerning the office we may by an affection of a Trope so expound the provocation in my Text forbidden Christian Parents 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in a short manner of speech the Negative doth emphatically intend more than is express'd as including the Positive wherein the office of Parents provident care and well treating of their Children being of great weight and extent is connoted to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The charge which the Apostle gives here to all the Fathers of our flesh from the Father of mercies according to the original word is not to irritate their Children which is somewhat different from the prohibition to the Ephesians (c) Eph. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke not your Children to wrath this in my Text seeming to deny more generally So that he allows not of any kind of abuse of the paternal authority which may justly irritate or provoke the passions of Children an ill effect produced in their hearts and proceeding from any male-administration of the Father's power which in rigor is more apt to exceed its bounds than the Mothers either in substracting a fit allowance for nourishment and nurture not a usual fault which yet the Apostle taxeth (d) 1 Tim. 5.8 and Quintilian complain'd of * Lib. 1. c. 2. or loading them with impious (e) Mat. 14 8. and inhumane commands (f) 1 Sam 20.31 without necessity compelling to sordid and servile works not fit for ingenuous Children but slaves or treating them for not just hitting their humour with contumelious words (g) 30. pouring forth curses out of that mouth that should bless sith the name of Father breathes sweetness and benignity bitter words and the language of a barbarous enemy will be apt to exasperate when upon any little enormities a Father shews himself morose and sharp it may be beating his Children to gratifie his own lust and rage or inflicting other penalties no way proportion'd to the fault if any (h) 33. compar'd with Deut. 25 1 2. chastening not with the rod of men or the stripes of the children of men i. e. not in a humane way with gentleness and moderation (i) 2 Sam. 7.14 or by imperiousness for some self-respects as wordlings impose upon their Children in the great concern of changing their condition c. be sure it is contrary to the prohibition which imports that the Parents conduct should be moderated betwixt the extremes of an unwarrantable indulgence and rigor that it may tend to their Childrens benefit and their own satisfaction They should so deport themselves in this good government that their Children may both love and honour their presence not being too fond lest their Children should not fear them nor too stern lest they should fear them too much The moving Principle to be premis'd which influenceth Parents and enclineth them effectually to exert a provident care in all the branches of it is an imbred natural affection of love which did act Abraham (k) Gen. 22.2 Isaac and Rebekah (l) 25.28 in the Old Testament and is called forth in the New m (n) Tit. 2.3 Rom. 1.31 as the fundamental requisite to sway Parents in the exercise of their authority and a due performance of their Relative office in all the severals of it so that they may indeed adorn the Gospel Out of this inward Principle arise Dues from Parents to their Children more general viz. 1. Prayer and 2. Good Behaviour and more particular with respect to the 1. Birth 2. Nourishment 3. Education 4. Disposal and 5. Maintenance of their Children and 6. their own departure from them all according to the dictates of humane and Christian prudence 1. The more general and previous duties wherein Parents are concern'd for the sake of their Children as well as themselves are Prayer and good Behaviour which give success to all the following particular ones respectively and without which they will not be well discharg'd so as they should be by a Christian Parent who is oblig'd to rule his own house well having his Children in subjection with all honesty or as we render it with all gravity (n) 1 Tim. 3.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not well how to omit yet can but touch on these 1 Prayer Parents are to make their requests known to God without ceasing (o) 1 Thes 5.17 upon all occasions for all things throughout the whole course of their Childrens lives they are concern'd to be daily Orators at the Throne of grace that God would make their Children his Children and confer upon them all temporal and spiritual blessings this is requisite to the having of Children and the having of them good 'T is a mercy to have them as Isaac Hannah and others had (p) Gen 25.21 1 Sam. 1 10. as a return to prayer which is also a means to have them good (q) Gen. 17.18 20. 1 Chron. 22.12 29.19 Ps 72 per. totu◠sith the sincere Parent 's prayer may reach his Child in every particle of its life in the womb as Rebekah did hers (r) Gen 25.22 and in the world at the ingress with Zachariah's (s) Luke 1.64 progress with Job's (t) Job 1.5 and egress with David's who made his petition more fervent with fasting (u) 2 Sam. 12.16 and when the Parent is leaving his Children as Isaac (w) Gen. 27.4 all which shew the benefit of paternal requests for the fruit of their bodies Monica Augustin's Mother was very earnest frequent and pathetical in her addresses to God for her Husband and Son and she had gracious returns for both How wicked then are those Parents who follow their Children yea without provocation too with imprecations and direful curses instead of prayers 2. Good Behaviour before God and man in love to their Children To follow prayer in upright walking is the best course Parents can take to entail a blessing upon their Children and make them good indeed The seed of the just or merciful man who walketh in his integrity shall be blessed after him (x) Prov. 20.7 3.22 The generation of the righteous have certainly the surest Deed of entail for inheriting of blessings that can be made (y) Psal 112.2 Deut. 5.29 4.8 9. sith God hath given promises thereof unto gracious persons who really walk with him and before him according to his holy statutes (z) Gen. 17.1 7. Acts 2.39 1 Kings 11 12. 'T is the Lord's usual way to confer his favours in this channel so that Parents are concern'd to carry themselves well upon this account And what ifluence their good behaviour hath on their Children as they set fair patterns to them may be touch'd on afterwards I hasten to speak to 2. The more particular duties of Parents with their several respects as 1. To the birth of the Child whiles it
is yet but an Embrio there is not only requisite Prayer which was presupposed with thanksgiving for the sanctifying the fruit of the body (a) 1 Tim. 4.4 5. as Jeremiah and John were (b) Jer. 1.5 Luke 1.15 but also a tender care for the preservation of life Both Parents are concern'd in order to a better observance of the fifth Commandment to have regard to what is imply'd and required in the sixth and seventh Commandment When God hath curiously made the babe in secret in the lower parts of the earth (c) Ps 139.13 15. it is to be regarded even before it see the light Manaoh's wife had a positive order in this case for the safety of her self and child vvhen it was conceiv'd and her good husband was desirous as appears by his enquiry to be assistant to her therein (d) Judg. 13 4 11 12. The Rule given her by the Angel of the Lord r spected temperance forbearance of wine vvas order'd both for her own and the child 's good Upon such an account the Philosopher * Arist. Folitic l. 7. de Rep. l. 8. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined in his Politick that pregnant women should be careful as to their aliment and elsewhere particularly commends milk and not wine as more fit nourishment for many bodies wherein he conceits the latter may occasion diseases As for nourishment the Mother should be prudently careful and the Father in special case of a real longing appetite should endeavour seasonable supplies so there should be a joynt care for a provision of things necessary and convenient to entertain the Babe into the world when brought forth Though the Virgin Mary was in a low estate and necessitated to travel at the Emperor's command yet she was not unprovided of swadling clothes (e) Luke 2.7 All this gives check to those Mothers who without a call frisk and jantle about any how at their pleasure and are intemperate yea against the Apostle's charge and to the disparagement of their Christian Profession (f) Tit. 2.4.5 for he would have the Matrons by good example to teach the young women to be sober to love their husbands and their children to be discreet chast keepers at home good c. And this is more especially requisite for Child-bearing women sith the Romans observ'd that Coriolanus's Neece miscarried by being too strait lac'd the Sister of Curius by much dancing and the Sister of C. Duilius by immoderate eating of various dainties 'T is indeed granted that carelessness of making provision of necessaries for clothing their new-born Infants is the fault of a few in our Age wherein under the notion of clouts or clothtrenchers things of the greatest value by some of mean quality are found out to such an height of curiosity sometimes as appears not very consonant to the simplicity and humility of the Gospel 'T were I confess Ostrich-like to suffer these sure pledges of nature to be without conveniences or to expose them like some of the ancient Greeks as they are sometimes in this great City at the doors in the street but to make them Peacock-like to surpass in finery above their rank can be no symptome of humility and then too when the Parents would have it thought they engage them to forsake all the pomps and vanities of the vvorld But this may respect the next duty viz. 2. To give the Child nourishment when it appears in the world for the preservation of it's natural life and to seek that it may be spiritually alive Parents should use the best means nature and grace do prompt to them For the former that breast-milk is ordinarily the most proper aliment Nature teacheth as also for the most part that the Mother's is most agreeable likewise that she is oblig'd to nurse her own Babe whatever softnesses many delicate Dames do now cherish the Scriptures as well as Principles of Reason do evince unless she be excus'd in some few instances as in case of necessity or greater charity namely when the impediment to her giving suck is natural disability a really great weakness or an affliction with a disease which might be transmitted with the milk or in case of the publick concerns of a Kingdom for securing of succession in the Royal Throne or c. For natural instinct which is seen in these springing fontinels the breasts (h) Cantic 4.5 unto this end for giving that food better digested unto the child vvhen come out vvith vvhich it vvas fed in the vvomb hath reason super-added in man As marriage to him especially under the Christian constitution becomes an ordinance of God vvhich in the mixture of other creatures is merely natural * Dr. Jer. Taylor 's Great Exempl p. 1. Sect. 3. Now to pervert the end and designation of Nature with the necessities thereof is in effect to violate those reasonable inducements which do oblige conscience in that vvhich is comly and not to correspond with the design of justice charity and sohriety A matter certainly very inaccountable for those who are bound seriously to think on so as to do whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report or if there be any other vertue (i) Phil. 4.8 Certainly the thing can be no disparagement to them of the best quality but a credit only because it agrees not with the modern mode of the Italian and French amongst whom the great ones often suckle their Children upon vile women and sometimes upon Strumpets whose manners are drawn in with their milk Chrysostom * Homil. in Psal thought it a reproach that any women should blush to be Nurses who were become Mothers The Spartan law was that the Noblest even the Kings wives should nurse the first child Historians †Herodotus c. shew Queens have done it The Noblest amongst the ancient Romans and Germans did it And one of the Caesars thought it a prodigie in those days that a Roman Lady refused to suckle her own Infant and yet gave suck to a Puppy that her milk might be more artificially dried up But I fear the wantonness and pride of some Mothers and the ill-nature of some Fathers who love their ease and quiet may render this discourse unpleasing to them yet had I time to enlarge for that reason it would be the more necessary in the cases not excepted However the blessed Virgin giving Jesus milk from the bottles of his own filling may commend it with reputation enough to any Christian Mother who seriously desires to practise the choice lesson of Self-denial For the Scriptures consonant to the common prinicples of right reason do either take this Duty for granted where no just exceptions of Mothers nursing their own Children for a ruled case as in the Father of the faithful's wife Sarah (k) Gen. 21.7 who was a very honourable
or froward (w) Luke 2.51 1 Pet. 2 18. in all that is well-pleasing to God whose honour is the end ingenuous Children should aim at by just and honest means in the exercise of their duties keeping themselves from their iniquities (x) 1 Tim 5.22 i. e. those which their own turbulent passions are apt to hurry them into If we did more reverence our selves we should carry better towards our Superiours Pythagoras his advice is very wholsom * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmin Let a man be the greatest shame to himself keep his own heart in awe by a secret blush upon his own extravagancies in their first risings and so he will have his Keeper every where with him then as he saith further Let him follow that which is just not only in words but in deeds He that is duly affected with shame of himself will be careful to pay just respects in all due circumstances unto those he is mostly oblig'd to honour 4. Set about all your duties to your Parents willingly and readily not with grudging or disdain but with an holy warmth of heart lifting up your selves to and following hard after whatever God requires (y) Judges 5.39 in all affectionate expressions of a free and chearful spirit sith all is to be in the Lord who loves readiness (z) 2 Cor. 9.7 This manner of performance will be the more easie if Children timely learn the great lesson of self-denial and do really exercise that and love they will then without bogling go through the most unpleasant uneasie and mean imployments they are call'd unto and concern'd to manage for their Parents as Jacob's Sons did for their Father after as well as before their marriage (a) Gen. 30.35 37.13 14. 42.1 2 3. 43.15 47.1 2 3. and in his straits Judah express'd great readiness to comfort his Father (b) 44.33 34 with 30. Ruth as was noted before was very exemplary in this manner of obedience (c) Ruth 1.15 16. but Isaac's readiness was the most singular (d) Gen. 22.9 10. till Christ himself whom he typified came then saith he to his Father (e) Psal 40.8 Ad semper velle non ad semper agere I delight to do thy will O my God thy Law is within my heart Believe it Willingness puts a great acceptableness upon duties Children are bound always to will though not always to act they should readily embrace all opportunities 'T is said Amasiah the Son of Zichri willingly offer'd himself unto the Lord (f) 2 Chron. 17.16 and so should ingenuous Children be ever ready as Paul was in Christ (g) Acts 21.13 for their Parents service Somewhat of this was hinted before and I shall only add what Hierocles saith in this case * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in Pythag. Carm. p. 54 57 mihi It is fit we should not withdraw our selves from performing with our own hands what our Parents require as occasion serves but by how much the more mean and servile the offices by so much should Children think them the more honest and laudable and not to he avoided because expensive but to be done with a ready and chearful mind for their use and with joy we are put to those pains and expences for their sakes 5. Persevere in all and be constant with diligence unto the end whatever temptations you meet with Let not the instructions you have received according to godliness depart from your heart all the days of your life (h) Deut. 4.9 Be not fickle or inconstant but hold out in all circumstances though your Parents be aged and decay'd (i) Prov. 23.22 Ru h 1.15 16. 4.15 so long as they and you coexist in this world and the Relation remains Be like constant Ruth and holy Joseph when advanc'd he continued his obedience to the very last moment of his dear Father's life and after (k) Gen. 46.29 47.31 48.12 a vertue wherein it seems Samuel's sons were defective (l) 1 Sam 8.5 but Jonadab's were praise-worthy (m) Jer. 35.56 as well as others after their Parents decease when tempted to the contrary yea though it was in a business unpleasing to flesh and blood They did as Physicians prescribe to their Patients receive their Father's documents cum debitâ custodiâ so as not to indulge their appetites in that he forbad them but persevere in observing his injunction This is praise-worthy Nay though our Parents should not submit to the yoke of Christ we should not withdraw our neck from their yoke nor desist from obedience to them so far as it hinders not our obedience to Christ but should hold out that none take our Crown As Antonius said †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 8. Sect. 5. Remember well you ought to be a good man and that which the nature of man requires of you this do constantly So that which the Nature of your Relation calls for do it with all your might and never suffer your self to be diverted or recalled from it Having found the true way of obedience go on in it and be not turned back again remembring vvhat our blessed Lord and Master saith He that shall endure to the end the same shall be saved (n) Mat. 24 13. After these Particulars to Children I must crave leave before I shut up 2. To say somewhat in particular unto Parents to direct and help them likewise to manage their office in an evangelical manner 1. Be sure that you your selves do keep up the life and power of godliness in your own domestick practise that hereby your children may be kept from corruption in a bad air and encourag'd in an holy conversation I have already hinted something of this concerning the exemplariness of Parents and in the premis'd general duty of their good behaviour and therefore shall not need to enlarge much upon it here Only suggest this that you are to walk in your integrity as for your own so for your posteritie's comfort in the family exercise of Religion by behaving your self wisely in an upright way and walking within your house with an upright heart (o) Psal 101 2. 112.2 Prov. 20.7 shewing your selves in all things patterns of good works (p) Tit. 2.7 And putting persons and things into their proper places to prevent confusion which else will arise and much obstruct you in your most important offices This will gain a reputation to your Government and facilitate the management of particular duties When your children see what a gloss you put upon holiness by your sincere chearful and grave Christian deportment they begin to discern the pleasantness of the ways of wisdom the excellency of the life of faith and the odiousness of flesh-pleasing courses and so come to esteem your instructions which are very legible and easie to be understood by such a practical commentary The holy life of John the Baptist had some influence upon Herod's affections for
a time (q) Mark 6.20 to gain honour and respect from him And Solomon saith A gracious woman retaineth honour (r) Prov. 11.16 and a gracious man too both of them in the Relation of Parents where debauchery though never so secret and blanch'd with subtilty but discern'd by nearest Relations proves as poison to the souls of their children teaching them only with a fair outside to imitate a politick Religion which hath no spirit in it but is flat and insipid such as God will not relish Whereas real and internal godliness truly exercis'd by Parents doth greatly quicken their children and powerfully help both Parents and Children in all relative duties which by their means will not be grievous but delightful But if Parents be insincere and have not their hearts right with God and carry not themselves blamelesly having blots in their own conversation they will find the duties I have been speaking of to be very difficult and insuccessful as we may learn from the Apologue of the Mother Crab †Cum dixisset Mater indecens esse non recta via incedere sed obliquos intorquere gressus faciam inquit ille mea Mater si te idem fâ—cientem prius videro who had her Son go streight forward sith it was indecent to crawl sideling awry and backwards who answer'd I will do it Mother if I shall first see you your self doing so before me Unholy Parents do indeed by their unholiness contradict that hearty reverence they require from their Children and render the means of their education unprofitable Those Parents who would prosper in their conduct should like that worthy Bishop of Antioch * Theod. III. 6. by a good conversation commend their instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaching with words and confirming the words with an holy life They themselves should as the Elders said to Boaz (s) Ruth 4.11 do worthily in Ephrata and be famous in Bethlehem put iniquity far from their hands and let it not dwell in their tabernacle (t) Job 11.14 lest notwithstanding they otherwise be at pains for the education and maintenance of their Children the Lord shall have no joy in them (u) Isa 9.13 17. and never suffer them to be removed (w) 14.20 And as you are to put away all iniquity so particularly that of flattery to friends lest the eyes of your Children should fail (x) Job 17.5 Vbi ubi fueri vive Deo qui esi Dator vitae tuae vive conscientiae quae est vita vitae tuae vive famae quae est vita post vitam tuam Be perswaded then Cristian Parents to take his advice who said Where wheresoever thou shalt be live to God who is the donor of thy life Live to thy Conscience which is the life of thy life Live to thy good Name which is a life after this life and then I may add will flourish most in thy Posterity 2. Maintain your parental authority and assert the dignity of your Relation yet not with lordly rigour but still with love and mildness 'T is good not to lose the power God hath given you in superiority over your Children through any neglect of using it or by making your self cheap in any unbecoming familiarity but then take care that you exercise it in equity with all gentleness and gravity Let none despise you (y) Tit. 2.15 Thus Abraham being in God's stead he would command for God and he is commended for it (z) Gen. 18.19 with 14.23 24. as we have heard If a Father's honour belong to you you should not suffer it to be trampled upon or lightly esteem'd (a) Deut. 32.46 1 Sam. 2.30 If you let go the reins of your Government you cannot rule well when the Master of the Ship le ts go the helm his Vessel is driven before the wind and tide Those Parents who live according to the former direction will be the better able to observe this For justice and holiness are venerable both in man and woman as was noted there (b) Mark 6 20. Prov. 11.16 These will gain respects to persons in a Family though they have not authority to restrain others from evil keep them in a kind of awe and gain at least a formal approbation of vertuous actions much more when they are eminent in those vested with Authority as Parents are who as an holy man ‖ Mr. Baxter in his Cases l. 543. lately directed should take care their Children be neither too bold with them nor yet too strange or fearful They are not to be treated as servants but as the fruits of your own bodies Too much familiarity will over-embolden them and too little countenance will discourage them Endeavour to attain the good skill of upholding and using well the preheminence of your station and relation Some Parents do not only abuse their authority in putting their Children upon things unlawful as Laban (c) Gen. 29.23 Saul (d) 1 Sam 25.44 Herodias (e) Mat. 14 8. but also by their own disobedience to God and their sinful indulgence (f) 2 Sam. 12.9 13.19 Sam. 29 30. David himself it seems under a temptation did disparage himself and lessen his own authority which gave occasion to his son Absolom's rebellion against him A vertuous management of power with an unaffected amiable gravity is necessary to keep a Superiour from being sleighted In commanding of vertue and restraining of vice in your Children you are concern'd to see your pleasure be executed but then your injunctions must be founded in love and design'd for good Hence you are oblig'd as Salvian * Regimen esse non potest nisi fuerit jugiter in Rectore judicium De Gubern Dei l. 1. hath determined to see that what you resolve upon be with judgment and good discretion as you expect good success When your orders are thus circumstantiated you will do well to see them performed and not to connive at your Childrens disobedience nor to please their peccant humour lest saith Euripides †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you afterwards weep when it is too late 3. Sweeten all with pathetick expressions of endearing kindness to insinuate the more into their affections but still with Christian prudence this will make your government much more easie and acceptable Solomon gives us an account of the affectionateness of his Father and the tenderness of his Mother to him when engaging him to duty (g) Prov. 4.3 4. 31.1 2 3. Bathsheba useth an abrupt kind of speech which importeth abundance of affection What my son and what the son of my womb and what the son of my vowes implying more of kindness than she was able to express to stir him up as one whom his Mother comforteth (h) Isaiah 66.13 Nothing doth more chear up and is more sweet and pleasing to Children than the due commendation of the Parent ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. So in our History of
under your care and are they to be neglected I have been the more large upon this Head because this sin is so common and of such dismal consequence and so little care is taken for the redress of it I come now to lay down the positive duties of Masters and that I shall do with somewhat more brevity 〈◊〉 First Let all Masters endeavour to be God's Servants True Religion and divine Principles in the heart will give a man the best measures of action the grace of God will teach him to deny his pride passion sensuality and worldly lusts and to live holily soberly and righteously in this present world Religion in its power O how lovely doth it make a man with what wisdom and prudence doth such an one act with what sweetness and love and yet with what majesty What a brave Master was Abraham and what made him so but the fear of God Mat. 11 28. this this will make a man merciful patient meek heavenly minded and yet diligent in his place this will make him exemplary and as much as in him lyes to act like God in his place And what injury can such a person do can he be cruel that hath such a Master as Christ can he find in his heart to be unmerciful who hath obtained mercy if a man be very holy himself his example will have a drawing power in it to allure to that which is so good and be a constant check to that which is bad Such a one is under the promise of God's blessing and he will teach him and give him wisdom to discharge the duty of his place He is made partaker of the Divine Nature 2 Pet. 1.4 Epictetus Philem. 2â— and so enabled in some measure to act in a conformity to the Divine will It was no small commendation which Paul gave of Philemon when he spake of the Church in his house When our first Parents were in their pure state what homage did all the creatures give them as their visible Lord and had not man by his fall forfeited this prerogative and by denying God's soveraignty lost their own they had no doubt still kept their dominion over the Creatures And now the more of holiness is in a man and the more near God and like him the more likely to get and keep a majesty and dominion in his place Pythagoras Surely great holiness commands respect and reverence and rather choose to have your inferiours reverence than fear you for admiration and love accompany reverence but hatred fear O! what a noble thing were man Hierocles if goodness and purity did always accompany superiority and government these are and shall be honourable in spite of malice it self A right worshipping of God is the captain of all vertue and when this Divine seed is cast into the soul Idem it lays the foundation of brave and true honour and respect such a one he offers himself a sacrifice to God and makes a Temple for God in himself and then in his family and such a Master who would grudg to serve How sweet must obedience then be when nothing is commanded but what God commands and it's interest and profit to obey O Sirs 1 Pet. 5 1. little do you think how much power a meek holy grave conversation hath who that hath the least spark of ingenuity in him will not be restrained if not conquered by it O that Masters would but try this way and if honouring God do not more secure their honour than severity then let me be counted a deceiver this this is the most effectual way to make Servants good 1 Sam. 1.21 to be good your selves this will bring them to a true relish of Religion when it is pressed upon them by precept and example I have known some Servants that have blessed the day that ever they saw their Masters faces O let your excellency allure and draw those under you as the Sun doth mens eyes Aâ— Epict. Anton l. 6. n. 27. or as meat and drink doth the hungry Secondly Endeavour the good of the souls of those under your charge with all your might be in travail to see Christ formed in their souls Rom. 10.1 Give them no rest till you have prevailed with them to be in good earnest for heaven allow them time for prayer reading of the Word hearing of good Sermons and for conversing with good Books commend to them Baxter's Call to the Vnconverted and Mr. Thomas Vincent's Explanation of the Assemblie's Catechism c. and observe what company they keep and if you know a holy experiâ—nced Servant commend their Society and example to them keep â—â—â—stent watch over your Servants remember what temptations they are exposed to know how they spend their time call them oft to an account and look well to your Books it will do them no hurt and you much good be oft in meekness and pity treating with them about their everlasting concerns and let your carriage bring full evidence along with it of your dear love to their immortal souls Labour as well as you can to convince them of the corruption of their nature of the evil of sin of their lost and undone state of their impotency and utter inability to save themselves or to make the least satisfaction to Divine justice or to bear that punishment that is due unto them for every sin shew them their absolute need of a Christ and that without him there is no salvation make them to understand what the new birth is what kind of change it is and how necessary and warn them of the danger of miscarriage in conversion and of taking up with a half work and resting in the outward part of Religion Mat. 5.20 Joh. 17.3 Prov. 3.17 Rom. 12.1 Mat. 11.28 1 Tim. 4.8 and their own righteousness Put them upon labouring to know God in Christ this is life eternal to know the only true God and Jesus Christ whom he hath sent Do what you can possibly to convince their Judgments of the reasonableness profitableness and sweetness of Religion where it is in its reality vigour and constancy take off the imputations and aspersions which the unexperienced foolish Infidel would cast upon Christianity Cant. 5.16 Prov. 3.15 Never think you can commend Christ too much to them O! if you could allure their souls captivate their hearts and make them in love with him who is altogether lovely O! let them not alone till you see them deeply affected with these things expostulate the case with them frequently by themselves ask them what they think of the estate of their Souls and leave not with their sullen silence ask them plainly how they can eat or drink or sleep without Christ and pardon and what they mean to be so unconcerned Tell them that death may be nearer them than they imagine and that as death leaveth them judgment will find them Tell them that their stupidity is an effect
go down the wind and neglect his duty it may be faithfulness in you humbly to advise him in some such language as this Sir I intreat you give me leave in a few words to express my true affection respect and faithfulness to you and for God's sake take it not unkindly at the hands of your poor Servant if I acquaint you with that which I have with regret of heart observed too long in you many a good Customer we lose for want of your presence in the Shop your frequent absence makes us have little to do your credit to my sorrow God knows I speak it begins to grow much lower than it was wont to be my Mistress takes on heavily we have but few choice wares and no cash and little credit to fetch more and we can't hold long at this rate I beseech you Sir leave off your company-keeping and look into your Books and consider how things be O how loth am I to see you or yours do otherwise than well Sir I beseech you be not angry I come not to teach you but to intreat you and humbly to desire your serious consideration of what I shall further crave leave to speak Sir I beseech you forget not us your poor Servants we want your help in your Family your instructions your prayers your holy examples would be no small comfort to us In thus doing I am perswaded God would bless you your trade and credit might soon be recovered we should serve you with joy and bless God for you and you and yours fare the better for ever Now who but a mad man or incarnate Devil could choose but relish such sweet counsel as this though from a Servant Then you must be faithful in your deeds give nothing away without your Master's leave if you will be giving give what is your own give where and when God commands you and spare not labour to preserve and increase your Master's estate all you can by good and lawful means For this is that which is commanded by Christ in the Parable hath his gracious approbation and plentiful reward Well done good and faithful Servant thou hast been faithful in a little enter thou into the joy of thy Lord. Your faithfulness must be further expressed by indeavouring all you can the good of your Master's children labour to instil into them good principles incourage them in the learning their Books and Catechism and obedience to their Parents do what you can to prejudice them against sin and by your sweet examples to be in love with God and godliness betimes I might add also Zech. 5.2 3. Tit. 2.10 it is no small expression of faithfulness to do all the good you can for your fellow-Servants give them good counsel pray for them help them all you may and carry it so before them that they may easily discern an excellency in you and that you have a loving design upon them and mean no more harm by all you speak or do but God's glory your Master's profit and comfort and their souls salvation Fourthly Be very diligent in your Master's business dispatch what he sets you about with what speed and expedition you can A slothful Servant is a wicked Servant by idleness and carelessness you may do your Master more wrong in a day than you may make up in a twelve-moneth Besides you must remember your strength and time is your Master's and all of it must be improved for him except so much as God calls for or your Master giveth you I come now to exhort Servants to the performance of these duties and that I may if possible prevail I shall lay before them a few Motives to inforce this duty Consider if you do conscientiously perform the fore-mentioned duties you will bring no little honour to your great Master which is in heaven you will shew the power of his precepts the beauty and excellency of his laws and make Religion to be thought well of by this you will leave a strange conviction of the worth of Grace upon the conscience of your Master Whereas if you should be faulty in any of the fore-mentioned particulars if you make any kind of profession it is ten to one if God and Religion do not presently suffer for your fault Is this your Saintship and it may be all the people of God may be railed at and wounded for your sake for God's sake be faithful in the performance of your duty and in so doing you will put to silence those that may condemn you and cause them to glorifie your Father which is in heaven Consult your own interest here it will be more in your way than you it may be at first imagine I might tell you what respect and love it must needs beget in the heart of your Master and when he hath opportunity he cannot but speak well of you it will bring you in a more considerable revenue of peace and content by this you discharge your duty and your conscience may have peace in it you draw others eyes and love and make you a lasting interest which in time may signifie more than at present you are aware of Consider your time is but short Suppose you suffer a little hardship Seven years will not last always yet a little while and you must have your liberty and then you and your Master may be Companions Methinks the thoughts of your time being out should make you the more patient and faithful remember that the longest time is but short and ere long it must be furled together and then it will be nothing who is Master and who is Servant but who is faithful Consider that reason honesty and ingenuity do all call upon you to be faithful and perform your duty Why should your Master give you meat drink clothing wages or a calling for nothing doth not honesty and common justice require that there should be some proportion between what he gives you and you him did you not promise and ingage to be a faithful Servant do not your Indentures bind you to it doth not ingenuity oblige you to be faithful to him who hath been ready to take care of you in sickness and in health and to tender you next a child I might add the command of God requires it but because I hinted that in the beginning I shall not here repeat it Consider how great a reward you shall have in the other world your labour shall not be in vain in the Lord there shall be a sure reward to the righteous Suppose your Master give you not that incouragement that your fidelity doth deserve yet be not disheartned you have a Master who is more ready to take notice of a little good in you than a great deal of bad I mean the great God Therefore be of good chear Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Yet a little while and he will right the
medicinable Let the thoughts of old sins stir up a commotion of anger and hatred We feel shiverings in our spirits and a motion in our blood at the very thought of a bitter Potion we have formerly taken why may we not do that spiritually which the very frame and constitution of our bodies doth naturally upon the calling a lothsom thing to mind The Romans sins were transient but the shame was renewed every time they reflected on them †Rom. 6.21 Whereof you are now ashamed they reacted a detestation instead of the pleasure so should the revivings of old sins in our memories be entertain'd with our sighs rather than our joy We should also manage the opportunity so as to promote some further degrees of our conversion * Psal 119.59 I thought on my ways and turned my feet unto thy testimonies There is not the most hellish motion but we may strike some sparks from it to kindle our love to God renew our repentance raise our thankfulness or quicken our obedience Is it a blasphemous motion against God It gives you a just occasion thence to awe your heart into a deeper reverence of His Majesty Is it a lustful thought Open the floud-gates of your godly sorrow and groan for your original sin Is it a remembrance of your former sin Let it wind up your heart in the praises of him who delivered you from it Is it to tempt you from duty Endeavour to be more zealous in the performance of it Is it to set you at a distance from God Resolve to be a light shining the clearer in that darkness and let it excite you to a closer adherence to him Are they envious thoughts which steal upon you Let thankfulness be the product that you enjoy so much as you do and more than you deserve Let Satan's fiery darts enflame your love rather than your Lust and like a skilful Pilot make use of the violence of the winds and raging of the Sea to further you in your spiritual voyage This is to beat the Devil and our own hearts with their own weapons who will have little stomach to fight with those arms wherewith they see themselves wounded There is not a remembrance of the worst objects but may be improved to humility and thankfulness as St. Paul never thought of his old persecuting but he sank down in humiliation and mounted up in admirations of the riches of grace 4. Continue your resistance if they still importune thee and lay not down thy weapons till they wholly shrink from thee As the wise man speaks of a fool's words so I may not only of our blacker Eccl. 10.13 but our more acrial phancies The beginning of them is foolishness but if suffered to gather strength they may end in mischievous madness therefore if they do continue or reassume their arms we must continue and reassume our shield * Eph 6.16 Above all taking the shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking up again Resistance makes the Devil and his imps fly but forbearance makes them impudent In a battel when one party faints and retreats it adds new spirits to the enemy that was almost broken before so will these motions be the more vigorous if they perceive we begin to flag That encouraging command Resist the Devil and he will flye from you †Jam 4.7 implies not only the beginning a fight but continuance in it till he doth fly We must not leave the field till they cease their importunity nor encrease their courage by our own cowardise 5. Joyn Supplication with your opposition Watch and pray are sometimes linkt together * Mat. 26 41. The diligence and multitude of our enemies should urge us to watch that we be not surpriz'd and our own weakness and proneness to presumption should make us pray that we may be powerfully assisted Be as frequent in solliciting God as they are in solliciting you as they knock at your heart for entrance so do you knock at heaven for assistance And take this for your comfort As the Devil takes their parts so Christ will take yours at his Father's Throne he that pray'd that the Devil might not winnow Peter's faith will intercede that your own heart may not winnow yours If the waves come upon you and you are ready to sink cry out with Peter Master I perish and you shall feel his hand raising you and the winds and waves rebuked into obedience by him The very motion of your hearts heaven-ward at such a time is a refusal of the thought that presseth upon you and will be so put upon your account When any of these buzzing flies discompose you or more violent hurricanes shake your minds cry out with David Psal 86.11 12. Vnite my heart to fear thy Name and a powerful word will soon silence these disturbing enemies and settle your souls in a calm and a praising posture 4. A fourth sort of directions is concerning good motions whether they spring naturally from a gracious principle or are peculiarly breath'd in by the spirit There are ordinary bubblings of grace in a renewed mind as there are of sins in an unregenerate heart for grace is as active a principle as any because 't is a participation of the divine nature But there are other thoughts darted in beyond the ordinary strain of thinking which like the beams of the Sun evidence both themselves and their original And as concerning these motions joyn'd together take these Directions in short 1. Welcom and entertain them As 't is our happiness as well as our duty to stifle evil motions so 't is our misery as well as our sin to extinguish heavenly Strange fire should be presently quench'd but that which descends from heaven upon the Altar of a holy soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarp Epist ad Phil. terms holy persons must be kept alive by quickning meditation When a holy thought lights suddenly upon you which hath no connexion with any antecedent business in your mind provided it be not unseasonable nor hinder you from any absolutely necessary duty either of religion or your calling receive it as a messenger from heaven and the rather because 't is a stranger You know not but you may entertain an Angel yea something greater than an Angel even the Holy Ghost Open all the powers of your souls like so many Organ-pipes to receive the breath of this Spirit when he blows upon you 'T is a sign of an agreeableness between the heart and heaven when we close with and preserve spiritual motions We need not stand long to examine them they are evident by their holiness sweetness and spirituality We may as easily discern them as we can exotick plants from those that grow naturally in our own soil or as a palate at the first taste can distinguish between a rich and generous wine and a rough water The thoughts instill'd by the Spirit of adoption are not violent tumultuous full
good Name is of absolute necessity to make a man considerably serviceable in the World when a Man hath once lost this the very good which he doth is despised and dis-regarded And this reason especially concerns you in the reproaching of three sorts of Persons which I do therefore in a special manner caution you against 1. In reproaching of Magistrates of Kings and Persons in Authority Magistrates though bad in themselves yet are to be looked upon as great blessings And if we had the Persian Experiment of absolute Anarchy but for a few days that every man might do that which seemed right in his own eyes we should all be sensible of this Truth Now the Magistrate's Reputation is the great Supporter of that Majesty and Authority which he bears and the Magistrates Authority is the Peoples benefit And therefore all Persons should be tender in this particular they should not expose Kings and Magistrates to contempt and scorn nor beget irreverence in People towards them And therefore they ought to take heed not only of divulging false reports concerning them but even such as possibly may be true they must take heed of publishing the secret miscarriages of Princes for this as I told you is a sin against any Man but much more against Persons in Authority 2. Against Ministers Their Fame is most necessary for their usefulness in the Word And therefore when a Man defames a Minister besides that Injury which is common to other men he doth this peculiar mischief he endeavours to rob the World of all the good which such a Person may do in it I cannot but take this occasion to vent my great grief and the scandal I justly take at those Ministers and Christians who if a Man differ from them in some Doctrines or Rites of less moment though otherwise never so eminent make it their business to disparage and bespatter him and think they do God good Service in blasting his Reputation representing him as a Papist Socinian Time-server c. In the fear of God consider the sinfulness of this practice Whatsoever good such a Person might do in convincing converting and building up of Souls so far as this is hindered by thy means the Blood of such Souls will fall upon thy head Nay which is more although good should not be hindered by it yet thou shalt answer for all that might have been hindered by it And for this reason Constantine the Great did profess that if he should know any secret miscarriage of a Minister he would cover it with a Mantle 3. Against good men or eminent Professors of Religion who I confess when they are bad are the vilest of Men and when their sins are known and publique they ought to be used with most severity and such shall have the hottest place in Hell who use Religion as a Cloak for their Villanies yet when the sins of such Persons are secret and scarce known we should take heed of spreading of them Tell it not in Gath publish it not in the streets of Askelon not for their sakes but for the sake of Religion which infinitely suffers by their misdemeanours and the Reproaches which arise from them 4. This is a great Injury to other men in these particulars 1. Thou corruptest others by thy Example Especially Ministers and eminent Professors of Religion they should above all others avoid this sin because their Actions are presidential They that will not follow your counsel will imitate your Example and though our Saviour hath cautioned us concerning the Pharisees Mat. 23.3 What they bid or teach you observe and do but do not after their Works yet in spite of all that Christ hath said Men will take a contrary course they will not hear your Sermons but will diligently attend to your conversations O consider this every time another hears thee censuring and reproaching thy Neighbour thou dost in effect Preach and perswade him to this Practice Thou settest a Copy which other men may write after when thou art gone into another World and no man knows how far the contagion of such an evil Example may spread nor how great a fire a little spark may kindle 2. Thou art a disturber of Humane Society an Incendiary in the place where thou dwellest The Peace and tranquillity of Cities and Kingdoms is often disturbed by this means Whence come Wars and Fightings among you Come they not hence even from your Lusts that War in your Members They do not come from Men's Lusts as they remain in their own hearts for so they are secret and unknown to the World but as they break out first in their Lips and then in their hands 3. Thou art a great Enemy to the Church of God however thou maist seem to thy self or others a zealous Friend of it It is not easie for any man to conceive the great mischief which these Censures and Reproaches produce in the Church they break the peace of it and fill it with sharp contentions and Divisions Yea they strike at the being of it You know a Kingdom divided against it self cannot stand they do their part to pull down the glorious Building of the Church so as one stone should not be left upon another They Eclipse the glory of the Church which doth not consist in external splendour in Riches and Ornaments but in Love Peace and Unity among themselves This was Jerusalem's Beauty that it was Built as a City that is Compact together Psal 122.3 This hinders the growth and Progress of the Church and of Religion When Persons professing Religion allow themselves in such sins which are not only offensive to God but also odious in the World it fills the minds of men with powerful and invincible prejudices against Religious men and against Religion it self for their sakes I must tell you if the Professors of Religion would learn the Government of their Tongues and the right ordering of their Conversations it would be the likeliest means to propagate Religion in the World And Christians if ever you would do this do it now never was it more necessary or seasonable to wipe off those stains and blemishes which at this day lye upon Religion for the neglect of this Duty by the Professors of it And thrice blessed are all you that contribute to so glorious a work as the Restauration of that Beauty and Glory which Religion once had in some of our Remembrance But when the Tongues of Christians are Exercised in this sinful practice besides the particular injury to the Person Reproached it hinders the conversion and Salvation of others Consider I beseech you a little the greatness of this sin You think it a great Crime and so it was in Elymas the Sorcerer who when Sergius Paulus called for Barnabas and Saul and desired them to Preach to him the Word of God withstood them seeking to turn the Deputy from the Faith Acts 13.8 He did this by his words and thou dost it by thy Actions Thou dost
the wicked When a man's heart is full of Hell it is not unreasonable to expect that his Tongue should be set on fire of Hell And it is no wonder to hear such Persons reproach good men yea even for their goodness But alas the Dâ—sease doth not rest here this Plague is not only among the Egyptians but Israelites too It is very doleful to consider how Professors sharpen their Tongues like Swords against Professors and one good man censures and reproaches another and one Minister traduceth another and who can say I am clean from this sin O that I could move your pity in this case For the Lord's sake pity your selves and do not pollute and wound your Consciences with this Crime Pity your Brethren let it suffice that godly Ministers and Christians are loaded with reproaches by wicked men there is no need that you should combine with them in this Diabolical work You should support and strengthen their hands against the reproaches of the ungodly World and not add affliction to the afflicted O pity the World and pity the Church which Christ hath purchased with his own Blood which methinks bespeaks you in those words Job 19.21 Have pity upon me have pity upon me O my Friends for the hand of the Lord hath touched me Pity the mad and miserable World and help it against this sin stop the bloody Issue restrain this wicked practice amongst men as much as possibly you can and lament it before God and for what you cannot do your selves give God no rest until he shall please to work a Cure Vse 2 Caution Take heed you be not found guilty of this sin Wherein any of us have been guilty let us be truly and throughly humbled for it and for the future let us make conscience of abstaining from it I will suppose what I have said may be sufficient for Arguments to convince and for Motives to perswade you And therefore I shall only give you some Directions in order to the practice of this Duty And to assist you against this sin Direct 1 Avoid the causes of this sin This is the most Natural and regular way to Cure a Disease by taking away the cause of it Particularly take heed of these things as the Causes of this sin 1. Take heed of uncharitableness in all its kinds and degrees Malice Envy Hatred where these Diseases are in the Heart they will break out at the Lips Out of the abundance of the Heart the mouth speaketh 2. Take heed of Loquacity and multitude of words A Man need not seek far for perpetual motion he may find it in some Persons restless and incessant Tongues Now Persons of this temper will not want matter of Discourse and therefore pick up and spread abroad all sorts of censures and reproaches against others not so much out of Malice against them as for their own Diversion and ease that their Tongues may not want Exercise Take heed of this it is in it self a sin an abuse of the Tongue a wasting of time a reproach to thy self it makes thee cheap and mean and contemptible in the eyes of others and especially of wise and good men and it is also the cause of many other sins 3. Take heed of Pragmaticalness which is when Men are inquisitive and busie about other mens matters A sin often reproved in Scripture 2 Thes 3.11 For we hear that there are some walking among you disorderly working not at all 1 Pet. 4.15 Let none of you suffer as an evil doer or as a busie body in other mens matters You may observe how Christ reproveth this in his own dear Apostle Joh. 21.21 22. Peter seeing him saith to Jesus Lord and what shall this man do Jesus saith to him if I will that he tarry till I come what is that to thee follow thou me As if he had said mind you your own business do not busie your head about other men 4. Take heed of man-pleasing There are many whose great imployment and business it is to spread evil reports concerning others who are therefore called Tale-bearers and this they do to please the humours of Persons with whom they converse unto whom they know such Discourse is most acceptable And thus many Persons make themselves guilty in hearing reproaches and not checking them because they will comply with the Company they will not displease nor offend their Friends Take heed of this and remember that severe Sentence of the Apostle Gal. 1.10 If I yet pleased men I should not be the Servant of Christ He that pleaseth other men so as to neglect any Duty or to commit any sin whatsoever he pretends he is not the Servant of Christ Direct 2 Learn the government of your Tongues Consider the necessity of it The Apostle James lays the stress of all Religion upon it Jam. 1.26 If any man among you seem to be Religious and bridleth not his Tongue this man's Religion is in vain And if this be true I am sure there are many high Professors that must be blotted out of the Saints Kalendar Consider also the easiness of this government of the Tongue Men have more command of their Tongues and of their outward Members than they have of their inward motions concupiscences and passions If Tongues be unruly God and Nature hath given you a bridle to restrain them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fence of the Teeth as the Poet speaks Learn distrust of Reports it is a good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn to disbelieve Direct 3 Fame hath lost its Reputation long since and I do not know any thing which it hath done in our Age to regain it and therefore it ought not to be credited How few Reports are there in any kind which when they come to be examined we do not find to be false For my part I reckon if I believe one Report in twenty I make a very liberal allowance And especially distrust reproaches and evil reports because these spread fastest as being grateful to most Persons who suppose their own Reputation never so well grounded as when it is built upon the ruins of other mens 4. Reproach no man for that which you do not throughly understand This I am sure is highly reasonable and he that doth otherwise is altogether inexcusable because he runs an infinite hazard lest while he opposeth a man he be found to fight against God And truly if this Rule were practised some kinds of reproaches would be rare in the World for Persons of true and clear understanding are not apt to reproach others for different Opinions in lesser matters they consider the weakness of humane Nature and the necessity of mutual forbearance It is the weaker sort that are here as in other things most querulous and generally where there is least light there is most heat Those Persons by whose censures and reproaches the Church of God among us is most miserably torn and wasted are generally the more ignorant part of
Divine meditation Faith is enlarged and grows up by converse with divine objects meditate upon these things 1. Christ's Deity Be well stored with Scriptural knowledg of this great truth set thy heart to it and let it be fixed in the midst of thy heart assure your selves that the eternal Godhead of Jesus is the most practical point in Heaven and will be so while Heaven is Heaven 2. Be intimately acquainted with Christ's righteousness that it is the only righteousness that can present us holy unreprovable unblameable in God's sight that it was his business in the world to bring in this everlasting righteousness that it is done and finished that he hath nothing to do with this righteousness now in Heaven but to cloath us with to present us in before God 3. Meditate on God's righteousness that it is not only his will but his nature to punish sin sin must damn thee without Christ there is not only a possibility or probability that sin may ruine but without an interest in Christ it must do so whet much upon thy heart that must God cannot but hate sin because he is holy and he cannot but punish sin because he is righteous God must not forego his own nature to gratifie our humors 8. Direct Be well skilled and settled as it becomes a Christian in the great article of justification before God thy Faith and duties and comforts depend might and main upon this Know that no servant of God be he Abraham Moses or Paul if God enter into judgment with him can stand justified in his sight God will not justifie us without a righteousness and that righteousness must be unblamable and therefore in all numbers perfect God will not call that perfect which is not so for his judgment is according to truth Rom. 2.2 where shall we find this perfect righteousness but in Christ who is Jehovah our righteousness Jer. 23.6 and made of God to us righteousness 1 Cor. 1.30 how shall this become ours but by imputation Rom. 4.6 how shall we receive this gift of righteousness but by Faith Rom. 5.17 be well skilled in the good old way go in the foot steps of the flock and feed besides the shepherds tents Believe it Sirs there is no way but Christ unto the Father his blood is that new and living way Heb. 10.19 there is no standing in God's presence but in him no acceptance but by him no comfort but from him Be wise and wary there are many adversaries Only give me leave to say this I think that the Socinians had never set up man's obedience for his righteousness if they had not with wicked hands quantum in illis first pulled down Chist's Deity and as they are abhorred for this blasphemy of blasphemies so I cannot abide them for dawbing over man's obedience in this affair so deceitfully and deceivingly viz. in saying it is not only causa sine quâ non in our justification as if the material cause or the matter which God imputes for righteousness were only a poor causa sine quâ non but no more now of this jugling 9. Direct If you would preserve a right understanding of the nature of Faith take heed of advancing it into Christ's place as if God should impute the act of Faith for righteousness or that God should impute Faith and obedience as the condition or matter of our righteousness and not Christ's obedience for both cannot be imputed if God imputed Christ's obedience then not ours if ours then not Christ's The nature of Faith consists in coming to Christ for righteousness and pardon only the man hurt with the fiery sting looks to the brazen Serpent for cure Fides que that Faith which is justifying takes in Christ as Lord with all the heart but qua justificat in the business of justifitation qua sic it looks only to Christ as crucified This plain old distinction will stand If the nature of Faith did consist in Christianity I say if this were true I believe all believers could be contented to have it so for any harm they should have by it for they willingly devote themselves to the obedience of God only they cannot make this Faith or Christianity to be the condition or matter of justification for this were to fall from grace to make of none effect the death of Christ and to drive Christianity and comfort out of the world 10. Direct Get and keep this Faith specially by a constant and conscionable living in duty and living above it Say to the commandements you are my rule and love and joy to Christ thou art my life Col. 3.4 'T is the height of Christianity to live in duties and to live above them 'T is quickly said 't is an easie matter to distinguish in the Schools or pulpit but to distinguish in the conscience practically to distinguish is not so easie qui novit distinguere inter legem evangelium sciat se esse edoctum à Deo Had I all the holiness of the Saints from the beginning to this day I would bless God for the least and prize it above all treasures yet I would lay all aside and be found in Christ In the midst of thy duties ask thy soul the question soul what is thy title thy plea If I were to dye this day what have I to plead in what shall I stand before God what have I to plead why I should not perish in hell ask thy self what is thy righteousness ask it solemnly frequently is it not Christ and he only this would much conduce to confirm thy Faith such a Faith that would bring in comfort The thoughts of this so affected Dr. Mollius that he seldom names Jesus with dry eyes 11. Direct Be much in secret prayer ejaculations this will breed acquaintance and that comfort the non exercise of this breeds a strangeness between God and the soul and that 's uncomfortable This and meditation who can hinder The soul is active breathings and thoughts are quick it is soon done it will never hinder your business and in this way the blessed spirit causeth us to know and believe the love that God hath to us 1 Joh. 4.16 and refresheth the soul with joy and comfort in believing Do not only pray for the comforts and supplies of the holy spirit but pray to him to this purpose Blessed spirit convince me of my sins more and convince me more and more of Jesus Christ Holy Spirit take of Christ's and shew it unto me and the like To pass by the prophane scoffs of many and the gross ignorance of more I take it to be a very great neglect in believers that they do not glorifie the Holy Spirit as the Lord and giver of Faith and comfort Remember this qui unum honorat omnes he that honoureth one person aright honoureth every one and he that doth not honour every person honoureth none qui non omnes nec unam 12. Direct If you would get and keep this
matter of it were true enough But a Reproach is the Acting of a mind designing of and rejoycing in evil Unto a Reproof it is essential that it spring from Love Whom I love I rebuke is the absolute Rule of these things Let a man rebuke another though for that which indeed is false if it be in Love it is a Reproof but let him rebuke another though for that which is True if it be from a mind delighting in evil it is a Reproach and if it be false it is moreover a Calumny 3. Where a man in such cases is fully justified by the Testimony of his own Conscience bearing Witness unto his Integrity and Innocency yet may he greatly miscarry under the occasion if he attend not diligently unto his own Spirit which most men judge to be set at the utmost liberty under such injurious Provocations as they esteem them Wherefore to keep our minds unto Sedate Christian moderation in such cases and that we may not lose the Advantage of what is befallen us we ought immediately to apply them unto such other Duties as the present Occasion doth require As 1. To Search our own Hearts and ways whether we have not indeed upon us the guilt of some greater evils than that which is falsely charged on us or for which we are reproved on mistake And if it appear so upon examination we shall quickly see what little reason we have to tumultuate rise up with indignation against the charge we suffer under And may we not thence see much of the Wisdom and goodness of God who suffereth us to be exercised with what we can bear off with the impenetrable Shield of a good Conscience whilst he graciously hides and covers those greater evils of our hearts with respect whereunto we cannot but condemn our selves 2. To consider that it is not of our selves that we are not guilty of the evil suspected and charged No man of sobriety can on any mistake reprove us for any thing be it never so false but that it is merely of soveraign Grace that we have not indeed contracted the guilt of it And humble thankfulness unto God on this occasion for his real preserving Grace will abate the edge and take off the fierceness of our indignation against men for their supposed injurious dealings with us 3. Such Reproofs if there be not open malice and continued wickedness manifest in them are to be looked on as gracious Providential warnings to take heed lest at any time we should be truely overtaken with that which at present we are falsely charged withal We little know the Dangers that continually attend us the Temptations wherewith we may be surprized at unawares nor how near on their account we may be unto any sin or evil which we judge our selves most remote from and least obnoxious unto Neither on the other hand can we readily understand the wayes and meanes whereby the Holy Wise God issueth forth those hidden provisions of preventing Grace which are continually administred for our Preservation And no wise man who understands any thing of the deceitfulness of his own heart with the numberless Numbers of invisible occasions of sin wherewith he is encompassed continually but will readily embrace such Reproofs as Providential warnings unto watchfulness in those things whereof before he was not aware 4. When the mind by these Considerations is rendred Sedate and weighed unto Christian moderation then ought a man in such cases patiently and peaceably to undertake the Defence of his Innocency and his own Vindication And herein also there is need of much Wisdom and Circumspection it being a matter of no small difficulty for a man duely to manage self and Innocency both which are apt to influence us unto some more than Ordinary vehemency of Spirit But the Directions which might and indeed ought to be given under all these particular Heads would by no means be confined unto the Limits fixed to this Discourse 3. If the matter of the Reproof be True in fact then it is duely to be considered whether the offence for which any one is reproved be Private or Publick attended with scandal If it be private then it is to be weighed whether it was known unto and observed in and by the Person himself reproved or no before he was so reproved If it were not so known as we may justly be reproved for many things which through Ignorance or Inadvertency or Compliance with the Customs of the World we may have taken no notice of and if the reproof bring along light and conviction with it the first especial improvement of such a peculiar reproof is thankfulness to God for it as a means of deliverance from any way or work or path that was unacceptable in his sight And hence a great Prospect may be taken of the following deportment of the mind under other Reproofs For a readiness to take in Light and Conviction with respect unto any evil that we are ignorant of is an evidence of a readiness to submit to the Authority of God in any other Rebukes that have their Convictions going before them so the heart that is prone to fortifie it self by any Pleas or Pretences against convictions of sin in what it doth not yet own so to be will be as prone unto obstinacy under Reproofs in what it cannot but acknowledge to be evil If it were known before to the person reproved but not supposed by him to be observed by others under the covert of which imagination sin often Countenanceth it self that Soul will never make a due improvement of a Reproof who is not first sensible of the Care and kindness of God in driving him from that retreat and hold where the Interest of sin had placed its chiefest Reserve Sins so far Publick as to give matter of offence or scandal are the ordinary Subject of all orderly Reproofs and therefore need not in particular to be spoken unto Having shewed the Nature of Reproofs in general with such considerations of the matter of them as have afforded occasion unto sundry particular Directions relating unto the duty under Discussion it remains only that we farther explain and confirm the two generals comprised in the observation deduced from the Text namely 1 Why we ought to receive reproofs orderly or regularly given unto us esteeming of them as a singular priviledge and 2 How we may duely improve them unto their proper end the Glory of God and the Spiritual Advantage of our own Souls As to the first of these we may observe 1. That mutual reproofs for the curing of evil and preventing of danger in one another are Prime Dictates of the Law of Nature and that Obligation which our Participation in the same Being Offspring Original and End to seek the good of each other doth lay upon us This God designed in our Creation and this the rational Constitution of our Natures directs us unto To seek and endeavour for each other all that good whereof
the Souls of others with close and pressing importunities to prize and prosecute that Element and State of Joys and Holiness which is not credited relished and valued by himself And further 2. Were it supposed also that the regular faithfulness of a Minister was separable from the spirit faithfulness of a Christian either in themselves or in the Subject yet how can we imagine such operative influential apprehensions and true relishes of the joy reported and proposed as shall prevail against all oppositions and discouragements and competitions from the frowns and flatteries bribes and stroaks of Earth and Hell to animate a Minister's brest so as to make him through in all the Enterprizes and Employments of his Function whil'st his own Work and Interest as a Christian is neglected and those influences of this joy entailed upon a course well finished though they be powerful to make him faithful in the one shall yet be found too languid to issue in the same diligence and success as to the other And 3. We must conclude that this Eagle-eyed Apostle saw and reckoned on it that a Christian Minister and an Apostle must be a through-Christian and something yea much more or else he could not possibly conclude his Course would bring him to his Joys 1 Cor. 9.24 27. Therefore the Sense and Errand of the Text amounts to this Doctr. That the comforts of a well compleated course will make all discerning serious Christians to be above the regard of Life or fear of all afflictions bonds or death to compass them Rom. 8.18 and Phil. 1.20.23 The very instance argument and errand of my Text and Doctrine grounded thereupon imply and include several things as that 1. there is a state of future joys and retributions for we have no reason to imagine that our Apostle was so blind as to be deceived himself nor so wicked as to deceive others No man that knows and credits the existence of a Deity but he must take him to be the strongest wisest the best of beings and so that he must needs be omnipotent omniscient and all-sufficient and if so then it is beyond all controvesie that omnipotence can at such a rate address it self to Creatures as to make them happy or miserable as it best becomes it self He that ordained and framed this state cannot be thought to have acted to the utmost of his strength for what can stint omnipotence and doth it suit the wisdom of God to make a Creature capable of an everlasting state and of the hopes and prospect of it and to implant in it an expectation of it and rule him by those hopes and fears which do and must derive their influences from an eternal state and after all to make it evident that man was only made to be imposed on or ruled and managed by mistakes and meer fallacious arguments and errours or hath God afforded us the least intimation of his mind in nature providence or scriptures that this is the way of conciliating that love and honour from his Subjects or of implanting and maintaining those necessary fears in man which government requires for the attainments of its ends to make them live in expectation of what is no ways fit to reach its ends because it is either false or mean and therefore I need not go about to prove what here is granted and improved and what so many incomparably better pens have proved before me 2. this state hath sufficient force as to argument and motive to press us to do and suffer all that we can meet with or be called to in our whole Christian course All those severe perplexities which our religion calls us to as to obedience in sufferings and duty are not beyond the compensations of these approaching expected joys and if they obstruct the influences and eclips the light and glory of what is proposed and promised as our great argument and encouragement 't is utterly only our own fault that makes what is sufficient to be ineffectual 3. The comforts of a course well finished cannot be had without the regular management finishing of our course this can never be without resolution and preparation of the heart by which it must be born and kept above immoderate love to life and fear of sufferings and death Faith is the spirit of religion the spirit of faith is hope and the spirit of hope is love and these are all the most successful preparations of the heart Had faith its liberty power and prospect in the heart of all professors it would make them too sagacious concerned to be imposed on by plausible delusions and bold pretences in all these sublunary trifles to that substantial solid satisfaction and excellency which are expected by ductile mortals to be experienced therein or hoped for therefrom Did we but look beyond the grave and wilderness and search and see that land of promise which is beyond them we might be entertained and allured with such clusters from it as would afford us more grateful relishes and spirits than all the feculent extractions of these transient comforts could amount to All our delights and pleasures in and great sollicitudes about these lower things would be effectually mortified and conquered 2 Cor. 4.17 18. what breasts of consolation are evidence substance Heb. 11.1 sense and presence do strangely invigorate strengthen the dangerous influences of this Worlds comforts and concernments in their addresses to the heart of man 2 Tim. 4.10 And because the gain and comforts of true Religion are invisible and distant therefore their certainty and transcendent excellency must be concocted into deep and sound Perswasions and be digested into answerable Affections Resolutions and Pursuit and all those Arguments and Motives which must prevail upon us to run and finish the course and race which is set before us must be derived from and are to be reduced to this deep perswasion of these certain and transcendent comforts nor is it possible that Religion should live or thrive but in the power of and true proportion to our apprehensions and perswasions of those fundamental truths and principles of God's existence and rewarding excellency Heb. 16.6 Man must be ruled as God hath made him and as fear and love are the commanding passions and affections of every subject capable of moral government so something there must be reported and determined fit for the exercise and discipline thereof and if transcendency in what must influence â—oth be not credible and demonstrable their influences must of necessity prove too languid to attain their end Equality spoils choice as far as iâ— extends and if the comforts of another state do not exceed what we can meet with here sure powerful Godliness would lose its life and brests together nor could it be existent in its practice without its arguments and motives and with submission to better judgments I think that impossibility of pleasing God without faith spoken of Heb. 11.6 Results not only
Apostle had shewed the Ephesians their Race and Course of Duties which they had to run in Eph. 4.5 6. 1.9 He acquainteth them also what oppositions they might expect and what Enemies they had to grapple with and what a Panoply or Armour they must put on and use Eph. 6.10 18. that so their Course might be successful 3. By finishing the Course with joy is meant to have it managed and compleated so as that the Comforts Prize and Glory of it might be theirs who run to discharge Trust and Duty with all Activity Prudence Constancy and Delight to face and conquer Difficulties with such masculine courage and success as best becomes the Spirit Hopes and Furniture of a Christian to make our matchless estimation of approaching Glory remarkable in all our strokes and steps No man is crowned that strives not lawfully 2 Tim. 2.5 Our Motions must be persevering swift and even and herein answerable to the great ends of God Christ in calling us to our Trust and Care and all our warrantable ends in our voluntary undertaking to be Combatants and Racers to hold Integrity so fast to prize the Crown so much to watch over Hearts so strictly and discipline the whole Man so exactly as that the Gospel may not be ashamed to own us nor Christ ashamed of us Our Trust nor Talents must not be imbezeled nor managed with slightness nor falshood nor any way abused by us lest those Comforts should be lost that are before us as the determined recompence of faithful Racers For God resolves to render to every man as his work shall be Rom. 2.6 10. 2 Cor. 5.10 Jer. 17.10 We know the Apostle's Care and Counsel 1 Cor. 9.24 27. Phil. 2.12 He knew all running would not serve the turn and he was apprehensive of all those Dangers Snares and Oppositions which called for universal Watchfulness Resolution Care and Courage and knew the Crown of Life could never fit the Sluggard's or Coward 's Temples Nor will God prejudice the Interest of Religion nor restrain and mortifie all those awakening Arguments which are to be derived from this Principle and Topick viz. That only faithful Racers must be Crowned with Life and Joys Query 2. How far must love to Life be conquered and subdued and every thing be disregarded for the right finishing of our course with joy 1. These things must be distinguished in order to the understanding of the Nature and Measure of this Duty and Attainment 1. It is one thing what may be loved and valued simply and abstractedly as only considered in it self and 't is another thing what may be loved and valued as compared with something else And 2. It is one thing what degree of value of Love and Care may suit the excellency and importance of the Object and another thing what may exceed it 3. It is one thing how I may love a thing when consistent with and conducing to our best Concernment and 't is another thing how I may love what is withdrawn from and set against it And 4. It is one thing to have Affections to be Snares and Hindrances and another thing to have them Helps and Furtherances to something better And 5. A moderate and subordinate love is one thing and a supreme and co-ordinate love is another And 6. It is one thing to love with true submission to God's commanding and disposing Will and another thing to love to the prejudice of God's Prerogative and Providence so as to murmur and quarrel with the great Jehovah for what he doth 2. And upon these Distinctions may we ground these following Propositions and Conclusions 1. Life and the Comforts of it are eligible and desirable as they are considered in themselves and in this sense God hath not forbidden the loving of them They come from God as emanations and expressions of his Goodness They are good and perfect gifts and lovely in their kind and plaees for had not Life been lovely it could have been no punishment to dye for all punishment is Malum Physicum propter Malum Morale and when it is laid in a privation the want cannot be evil if the thing we are deprived of be not good and lovely nor could the promise of long life have been a quickning Argument to Holiness and Duty as it is 1 Pet. 3.10 11. Exod. 20.12 had we not loved it Nor would God have promised to us as a Mercy what is not good and lovely Adam in Innocence had the love of Life implanted in him he did ill in that he feared the loss of Life too little to make him regularly careful to preserve it And it had been no argument of awful cogency that he should dye upon transgression had not the love of Life been deeply rooted and implanted in him for who can rationally fear the loss of what he cares not for It is plain that Adam's love to Life was the result of God's Creation and therefore good for it was in him in his Innocence And the Argument was framed to prevent Transgression as something possible but not yet existent and God was never angry with him till he through sin had forfeited his Life and this proved his love to Life to be every way consistent with a state of Innocence And for all the Comforts of Life they are desirable in themselves and lovely As Relation Eph. 5.25 Liberty 1 Cor. 7.21 and Birth-priviledges Acts 22.28 Credit Prov. 22.1 Outward Supplies Prov. 30.8 Yea Plenty of them Eccl. 7.11 10.10 And it is impossible and inhumane for any man simply to desire and attempt his own personal Misery and Destruction yea it is his sin to do it See Acts 26.29 Neither doth Grace it self mortifie or correct our love to Life and all its Comforts as simply considered in themselves for if it did it could neither be the trial nor the commendation of a gracious sober Christian to part with Life and Comforts since it would only be demanding from him what he cared not for Gen 22.1 2 12. 2. Life and the Comforts of it have their subserviency to better things and thus it is more our Duty not to disregard them Life makes us capable of serving God and of the enjoyment of him Our spiritual and eternal Life suppose natural Life and further 't is our state of usefulness and trial We cannot actually serve God any further or our Generation longer than we have our Lives and Beings here The usefulness and comforts of Relations are reciprocal How can I see or serve God with what I have not They are my helps and trust and trials Relations may be mutually won and ripened for eternal Glory by each others Conversation 1 Pet. 3.1 Credit is valuable because of usefulness to others and our own necessary confidences and encouragements 1 Tim. 3.7 Places of Honour and important Trust must not be disregarded Joseph Mordecai and Daniel were greatly serviceable through their great interest and estimation in their respective Princes Courts
Mens carriages will be answerable to the truth and power of their Faith and Hope in reference to the comforts of the unseen world Inf. 3. All the dejectedness of thorow-Gracious Christians arises from their inconsiderateness Inf. 4. To understand the regular measures of Fear and Love is of considerable concernment in our Christian Course Inf. 5. To look and act for joys to come and to make them quickning arguments to our obedience and preparations is an essential part of our Religion 2 John 8. Inf. 6. Immoderate love of Life and fear of Death is sinful and of dangerous consequence Inf. 7. It is of great use to understand the truth and worth of the Comforts of a well-finished Course Inf. 8. Infidelity in whole or in part as far as it reaches cannot but mortifie those noble dispositions and necessary preparations which Christianity calls us to for it is impossible to be religious any further than God's existence and rewarding excellencies and resolutions are credited Heb. 1-1 6 Inf. 9. The want or distance of pertinent and smart temptations is the only reason of perseverance in the formality of Godliness amongst Professors whose hearts and aims are not upon and for the joys of Heaven Inf. 10. To have our Faith and Hope well fixt and exercised is the best Method and Expedient for Chearfulness Constancy and Courage in the whole frame of Christian sufferings and duty This makes exalted active Souls in Godliness and for it Inf. 11. Then what considerable friends are God and Christ to Christianity and serious Christians who have furnished us with hopes and arguments drawn from the certainty and transcendent excellence of joys to come Inf. 12. No man hath cause to quarrel with what he is called to do and suffer for the Christian Cause nor reason to decline Religion because of difficulties in the way These Inferences should and might be enlarged upon but that the determined Bounds of a single Sermon must not be exceeded Close with the Truth delivered here and with the Author lament and pray for the heightning of his too mean accomplishments and furniture What Gifts of Grace are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment SERMON XXXI Matth. 25.10 And while they went to buy the Bridegroom came and they that were ready went in with him to the Marriage and the door was shut WE have two large and weighty discourses of Jesus Christ to his Disciples newly before his Death Joh. 14 15 16. the one to comfort them against his departure out of the world the other to prep re both them and us against his return to judge the World of which the present Chapter treateth and part of the precedent In the former Chapter we have Christ's Exhortation unto watchfulness against his second coming Chap. 24.42 urged from the uncertainty of the time of his return And this Exhortation is continued in this 25th Chapter in which there are these three parts The first is contained in the Parable of the Ten Virgins from the first to the fourteenth Verse The second in that of the several Talents given by the Master to his Servants to be employed and improved by them against his return from the fourteenth to the thirty first Verse The third containeth the Description of the Coming of Christ to judge the world from Verse 31 to the end of the Chapter My Text lieth in the first Parable viz. That of the Ten Virgins of which five were wise and five were foolish And whereas Christ very often opened his mouth in Parables none of them comes closer to the Consciences of men than this as I may have occasion to shew hereafter I shall not insist in opening the whole Parable seeing the following Discourse will take in most thereof I will hasten therefore to that part thereof which I have now read unto you Now as for these Ten Virgins they professed alike and who were the wise and who the foolish lay undiscovered till the Midnight-cry was heard Behold the Bridegroom cometh go ye out to meet him behold he cometh with Clouds he cometh to judge the Earth he shall judge the world in righteousness and his People with equity This was an awaking Cry to slumbring Virgins in the midst of the dark and black night who little dream'd that Christ was so near at hand but wise and foolish are startled and raised with it all of them betake themselves forthwith to the trimming of their Lamps when the foolish finding theirs extinguished desire the wise to communicate of their Oil unto them they speak like persons not well awaked For though there is a Communion of Saints in the exercise of their Graces mutually among themselves yet there is no communication of personal Graces to each other and moreover the just shall live by his own and not by another's Faith What therefore say the Wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequaquam By no means say they lest there be not enough for us and you we have no Oil to spare but go ye rather to them that sell and buy for your selves Salsa derisio non cohortatio saith Beza The Wise answer the Foolish wisely yea wittily upbraid them for their Folly for was this a time to get Grace when the Bridegroom was come and time was slipt Is that a time to have Oil to buy when we should have Oil to burn Or is this Oil to be bought with money and price which is most freely given in the day of Grace and Mercy What therefore do the foolish do As if they foolishly understood an Exprobration for an Exhortation they are thinking now of buying but while they went to buy the Bridegroom came and they that were ready went in with him and the Door was shut In which words you have 1. The going of the Foolish to buy 2. The coming of the Bridegroom to the Marriage 3. The preparedness of the Wise to enter with him 4. The shutting of the Door after them But not to insist upon these things distinctly let me gather up the principal scope of our Saviour in the words which is to shew us Obs That very miserable is the condition of such especially Professors of the Gospel who have Grace to seek and get at the coming of Jesus Christ Observ and as happy is the state of such who are ready to enter with him into the Bride-Chamber of eternal Rest and Peace This is the Point that I shall insist upon which in the Application will lead me to the Question that is to be spoken to 1. I say Very miserable is the condition of such i. e. of such in general and not only of such as profess to Christ but of others also that profess not to him at all as to any shew of Godliness in their lives such as are the far greatest part of men yea and commonly too where the Gospel is preached who are sure enough to seek not
our Enemies This likewise draws the heart to a just indignation Zeal and Compassion The very matter we Sing doth abundantly sweeten this Duty Nay further 1. Singing is the musick of Nature The Scriptures tell us the Mountains Sing Jer. 44.23 The valleys Sing Psal 65.13 The trees of the wood Sing 1 Chron. 16.33 Nay the Air is the Bird's Musick room where they chant their musical notes 2. Singing is the Musick of Ordinances Augustin reports of himself Aug lib. 3. conf cap. 6. Bâ—za That when he came to Millain and heard the people Sing he wept for joy in the Church to hear that pleasing Melody And Beza confesses That at his first entrance into the Congregation and hearing them sing the 91 Psalm he felt himself exceedingly comforted and did retain the sound of it afterwards upon his heart The Rabbies tell us That the Jews after the feast of the Passeover was celebrated they sang the 111 Psalm and the five following Psalms and our Saviour and his Apostles sang an HYMN immediately after the Blessed Supper Mat. 26.30 Mat. 26.30 3. Singing is the Musick of Saints 1. They have performed this duty in their greatest numbers Psal 149.2 2. In their greatest straits Isa 26.19 3. In their greatest flight Isa 42.10 11 4. In their greatest deliverances 5. In their greatest plenties Isa 65.14 In all these changes Singing hath been their stated duty and delight And indeed it is meet that the Saints and servants of God should Sing forth their joyes and praises to the Lord Almighty Every Attribute of him can set both their Song and their Tune 4. Singing is the Musick of Angels Job tells us The Morning Stars Sang together Job 38.7 Now these Morning Stars as Pineda Pineda comment in Job tells us are the Angels to which the Chaldee Paraphrase accords naming these Morning Stars Aciem Angelorum an host of Angels nay when this heavenly Host was sent to proclaim the Birth of our dearest Jesus they deliver their message in this raised way of duty Luke 2.13 They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their messages in a laudatory Singing the whole Company of Angels making a Musical Quire Nay in Heaven there is the Angels joyous Musick Creaturarum Psalmus est Stella they there sing Hallelujahs to the most High and to the Lamb who sits upon the Throne Rev. 5.11 5. Singing is the Musick of Heaven The glorious Saints and Angels accent their praises this way and make one harmony in their state of blessedness Ibi nil nisi laus Dei nisi amor Dei Aug. and this is the Musick of the Bride-Chamber Rev. 15.3 The Saints who were tuning here their Psalms are now Singing there Hallelujahs in a louder strain and articulating their joys which here they could not express to their perfect satisfaction here they laboured with drowsie Hearts and faltering Tongues But in glory these impediments are removed and nothing is left to jar their joyous celebrations Now thirdly we come to shew the Vniversal practice of this Duty Singing Psalms and Spiritual Songs to God is not more sweet than Oecumenical It hath been always the way of Saints thus to express their joy in the Lord. This Duty hath been practised 1. By all varieties of Persons 1. By Christ and his Apostles as hath been shown Mat. 26.30 The glorious Sun and Stars have shined in favour upon this joyous Service and left their practice of it upon Record The Supernal and upper Orders of the World have not been too high for this Spiritual Harmony 2. Godly Princes have glorified God in this Duty 2 Chron. 29.30 Their Thrones have not raised them above this Spiritual service King Jehoshaphat assaults his enemies not only with the brandishing of his Sword but with the Singing of his Song 2 Chron. 20.21 Princes who have swayed regal Scepters have sang Spiritual Songs and have minded the Quire as well as the Crown David not only takes the Scepter into his hand to rule the people but takes the Harp into his hand to sing the praises of the Lord. 3. Worthy Governours Nehemiah takes care that as soon as the wall of Hierusalem was set up Singers should be appointed to perform this part of God's Worship Nehem. 7.1 These Eminent Magistrates held not only the reins of Government but lifted up those hands which held them with the voices in Singing the Praises of God Magistracy is a spur not a curb to Duty I need not mention Ethan Heman and Asaph Eminent and Worthy Men engaged in this pleasing service 2 Chron. 5.12 4. Holy Prophets They did not only prophesie of things to come but they practised Duties for the present more especially this And as David pens Prophetical so he sings Musical Psalms and professes his dying and his singing Air should both expire together Psal 146.2 Psal 146.2 This Duty should lye by him on his Death-bed and as Moses in the 32 Chapter of Deuteronomy he will close up his life with a Swan-like with a Saint-like Song So the 22 Chapter of the second of Samuel was a song of Thanksgiving for manifold mercies a little before his death 5. The body of the People As Singing is not too low for Kings so not too choice for Subjects the whole multitude sometimes engaged in the harmony Then Israel Sang this Song Numb 21.17 The Peoples voice may make melody as the lesser birds contribute to the Musick of the Grove their chirping notes filling up the harmony 6. Eminent Fathers Basil Basil August lib. 9. Conf. cap 6. Non discumbitur priusquam Oratio ad Deum sit c. Tertul. calls the Singing of Psalms Spiritual incense Augustine was highly commendatory of this service and assures us Ambrose and Athanasius were coincident with him in this particuler 7. Primitive Christians and here I shall only mention what Tertullian relates of the practice of those times he lived in When we come to a feast saith he we do not sit down before there is Prayer and after the meal is past one cometh forth and either out of the Holy Scriptures or else from some composure of his own begins a Spiritual Song 2. In all Ages This service of Singing to God was soon started in the World Moses the first Penman of Scripture he both Sung a Song and Penned a Psalm as we hinted before In the Judges time Deborah and Barak Sang a Triumphant Song Judg. 5.1 2 c. During the time of the Kings of Judah the Levites sang the praises of God in the Sanctuary A little before the Captivity we find the Church praising God in Singing Isa 35.2 In the time of the Captivity Israel did not forget the Songs of Zion though they were in Babylon Psal 126.2 After their return from Captivity we soon find them return to this joyous Service Neh. 7.1 their long Exile had not banished this Duty Towards the close of their Prophets prophesying the Church is again engaged in
Elders for the Churches they commended them to the Lord with prayer and fasting Acts 14.23 4. For Conquest over some eminent Temptation This may be the occasion of a private fast when a private person lies under it or of a more publick fast if the temptation reacheth further As Christ speaks of some kind of Devils that are not cast out but by Fasting and Prayer And the Rule may reach to Soul-temptations as well as bodily possessions whereof our Saviour there speaks But I hasten 4. I shall next speak of the concern that abstinence from food hath in the duties of a fast 1. That hereby the soul may be more fit for its operations Jejunium purgat mentem sâ—blevat sensum carnem spiritui subjicit concupiscentiae nebulas dispergit as Austin speaks of it Tom. 10. Ser. 230. de Temp. the pampering and feeding the body is usually injurious to the free exercise of the soul And therefore the chastening it with due fasting may befriend the soul therein especially in such exercises wherein the soul is to have least communion with the body As the body ought not to be robbed for the serving of God of that which is necessary for it for God hates robbery for sacrifice so by undue providing for it we may rob the soul and rob God of that service which it ought to perform unto him The body is call'd by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruta pars hominis the brute part of man And a brute is not so fit for man's service if he be kept either at too high or too low a rate nec suprà negotium nec infrâ negotium sed par negotio is a good rule for the body to be treated by and as Aquinas speaks abstinence from food upon a solemn fast is requisit ob elevationem mentis for the elevation of the mind that it may get loose from the sensitive part and so more freely ascend to things above As the Apostle kept his body in subjection that he might with more freedom run the race to obtain the Crown that is incorruptible 1 Cor. 9.26 27. Severity to the body may in some cases be mercy to the soul As David chastened his soul with fasting Psal 69.10 It was its sensitive part he immediately chastned that the rational and intellectual part might be more vigorous and active 2. In this bodily abstinence there is something of a self-judging in it for by abstaining for a while we judg our selves unworthy of returning to such refreshings and comforts of nature at all We are by abstaining from food to reckon our selves unworthy of it 3. By it we also express our sympathy with the Churches sufferings I mean in those fasts that are kept upon that account And nature seems to teach men this as when David would have had Vriah go to his own house when he was come from the Camp 2 Sam. 11.11 he answered The Ark and Israel and Judah are incamped in the open field shall I thou go to my house and eat and drink c. As by eating and drinking we express our gladness so by abstaining we properly express our sorrow and sympathy with others suffering Whiles David's child lay sick he fasted and would eat nothing but when the child was dead 2 Sam. 12.20 he then would declare his shaking off his sorrow by calling for food and eating 5. Lastly I shall speak of the abuse of a religious fast And this great Ordinance is several ways abused 1. There is a Pharisaical abuse of it by ostentation When men fast to put on a disguise of extraordinary devotion and sanctity as the Pharisees did thus and by disfiguring their faces and counterfeiting a solemn and dejected countenance and by mortified habits c. did seek to gain the reputation of extraordinary holiness among the people As the Pharisee in the parable among other things boasted of his often fasting I fast twice a week Strict piety hath such a real value in it that some that have it not yet will pretend to it as thinking to advance their reputation by it 1 Kings 21. 2. There is a mischievous abuse of it if I may so express it when mens hearts are full of malice mischief and cruelty and will hide it under the disguise of a religious fast As Jezebel when she was designing against Naboth's vineyard and life also she proclaims a fast and those Jews that are reproved Isaiah 58. they fasted and fasted but it was for strife and debate and to smite with the fist of wickedness They opprest the poor laid heavy yokes upon their necks and ruined them by their cruelties and yet were very zealous fasters as our Saviour speaks of the Pharisees who made long prayers for a pretence while they were devouring widows houses Math. 23.14 3. There is a formal abuse of it when men have not such sinful ends as I mentioned but yet rest in the externals of the day and care not to reach the spiritual part of the duty They go along with the several duties of the day but deest aliquid intùs there is that wanting within that is the proper work of the day They sit before God as his people as if they were humbling themselves before him 1 Cor. 11. but there is nothing in their hearts that answers before God to the outward shew they make before men Religious duties according to Scripture-language are not done if not done aright so that as the Apostle tells the Corinthians This is not to eat the Lord's supper because they did not eat aright so when men are formal in fasting this is not keeping a fast 4. There is a Popish abuse of it 1. By groundless fasting as on the vespers of their Saints days and their Quadragesima's fasting the holy time of Lent in imitation of Christ's fasting in the wilderness which was miraculous and so not imitable 2. By making fasting meritorious and that which is part of satisfactory pennance for the expiation of sin as Aquinas speaks expresly fasting is to be used ad satisfaciendum pro peccatis to make satisfaction for sin 3. By their prohibition of certain meats which God hath commanded to be received with thanksgiving and yet allowing others in their room Aquin. 22. Q. 147. Art 1. They forbid Carnes ova lacticinia but all sorts of fish and other viâ—nds and junkets are allowed Aquin. 22. Q. 148. Art 8. which are as inconsistent with the abstinence of a true fast as those that their Church prohibits but yet they have the salve of a dispensation in such cases and if men will open their purses they may gratifie their palats 5. Lastly fasting may be abused by too frequent use especially publick fasts It is an extraordinary duty and therefore not to be practised upon ordinary occasions The too ordinary use of it may take off from the reverence and solemnity of the duty We find the several publick fasts upon record in
Scripture were taken up upon some eminent occasions And besides it may make Religion burdensom and weak converts may be discouraged that are already brought in And those that are without may be prejudiced and hindred We should not make Christ's yoke heavier than he would have it Christ did not impose the rigour of the legal ministration upon his Disciples nor the burthensom traditions of the Pharisees nor did himself practice the austerity used by John the Baptist nor imposed it upon his Disciples Thus I have run through the five particulars I proposed to discourse this subject in And upon the whole shall make some practical use Vse 1. It reproves such who instead of prayer and fasting when required of them give up themselves to all excess of riot who make their belly their God so far they are from denying it for the service of God who practise as it was said of Israel in case of the golden Calf The people sate down to eat and to drink and rose up to play And say according to this licentious Proverb quoted by the Apostle out of Isaiah 22.13 Let us eat and drink for to morrow we must dye Though God be visiting the world with his judgments dashing the nations like potters vessels one against another yet they care for none of these things they are loth so far to own God as to fast and pray under his rebukes and their spirits are too high to stoop to the humbling duties of such a day because fasting and praying have been abused it may be by some in hypocrisie they are glad of that excuse to lay it quite aside The Book of Ecclesiastes they value above all Scripture because of two or three verses they find therein that they can interpret to gratifie a sensual life chap. 2.24 There is no better thing than that a man should eat and drink and that he should make his soul enjoy good of his labour and to the same purpose in ch 3.13 and ch 5.18 19. But they should consider that Solomon only speaks of the good of man with respect to this life and the end that God giveth man the good things of this life for vvhich is to use them for the outward comfort of his life vvhich he speaks of in opposition to such to vvhom God hath given vvealth and riches and honour yet hath not given him power to eat thereof Eccl. 6.2 Sure there is a Medium betwixt sordid sparing and luxurious spending betwixt using meats and drinks to the due comfort of nature and the abusing them to the great injury of the soul And though due feasting is lawful yet still with respect to the proper season and not to be killing sheep and slaying oxen and drinking wine in bowles vvhen God calls to fasting and baldness and girding on of sackcloth as the Prophet complains Isa 21.12 13. and who can reckon the manifold evils that arise from this sensual course of life The Schoolmen speaking of the sin of gluttony assign to it five Daughters Inepta Laetitia Scurrilitas immunditia multiloquium and hebetudo mentis circa intelligentiam That is foolish Mirth Scurrility Uncleanness Talkativeness and dulness of mind And Solomon gives an account of the off-spring of sensual and inordinate drinking Prov. 23 29. Who hath wâ— who hath sorrow who hath contentions who hath babling who hath wounds without cause who hath redness of eyes they that tarry long at the wine c. And as men are hereby injurious to themselves not only as Christians but as men so they walk contrary to God in the present course of his Providence among us Vse 2. We may hence take notice that God sometimes calls us to extraordinary duties as this of Fasting is and in such cases we are not to satisfie our selves with Ordinary Christians should like those men of Issachar be wise in discerning the times and the proper duties that belong to them Christ would not have his Disciples fast while he vvas vvith them but vvhen he vvas departed the duty would come in season So that if vve meet vvith matter of sorrow and mourning let us not be discouraged or offended it will be so untill the Bridegroom's return Now therefore let us take a view of the present face of the times and consider vvhether this Extraordinary Duty of Fasting be not now in season If we consider the several occasions which call for this duty are they not all found at this day amongst us 1. Is the abounding of sin an occasion Pray consider whether wickedness is not grown up to a greater height and impudence than in former ages in this Nation what shameful and yet shameless whoredom and drunkenness are among us and Oaths that our Fathers knew not Hovv many of these fools have we amongst us vvhich Solomon speaks of that make a mock of sin Prov. 14.9 and mock at Religion as Fanaticisin deny Providence and dispute against a Deity That novv it becomes necessary vvith respect to many instead of leading them to the higher points of Religion to convince their reasons of the Being of God and to awake the innate notices of a Deity in their hearts vvhich are even extinguish't by a course of sin What endeavours are used by many to debauch men into vvickedness and then to glory in vvhat they have done And the more to take off the scandal of sin they seek to propagate it and make it common and if it vvas possible to make piety scandalous and vvickedness noble and honourable Now ought there not to be fasting and mourning when religion is thus despised the great God dishonoured and his Laws made void was not this practised by David who said Rivers of waters run down mine eyes because men keep not thy Law Psal 119.136 What we cannot reform let us mourn over and mourn the rather because those that can and ought to do it so little concern themselves in it And hath not the Temptation of the times overtaken many that have formerly made great profession and drawn them to many unworthy compliances for secular advantages and vvho have thereby laid up matter to themselves for future repentance and sorrow and are become to others objects of sorrow also As the Apostle blames the Corinthians about the incestuous person why have ye not rather mourned 1 Cor. 5.3 and vvas it not to have been wished that all that fear God in the Nation should have been better united by this time both in Principles and practice that vve might no longer defame and persecute one another untill the Net be thrown over us all and it be then too late to relieve our selves though not to repent When many are at vvork to let in Popery as a torrent upon us vve should sure endeavour to stern the Tide both by fasting and praying unto God and unity amongst our selves 2. Is the distress of the Church of God an occasion for it Look abroad and look at home and you may behold such a sad face