c. and if they come not a year after they find it as they leave it but the work of a Minister is undone from Sabbath to Sabbath the softned heart growes hard againe the tender conscience growes stupid c. Moses left the Children of Israel pretty orderly when he went up into the Mount of God but they had soon corrupted themselves Exod. 32. 7. 8. so we find it in all our hearts by sad experience c. the Iron which was glowing hot is key cold againe the affections which were extended they are contracted againe c. Satan and a wicked heart even unravell all which is done in one Sermon before another Sermon c. It is with us in this case as it is with little Children wash them never so clean if the Mother leave them an hour or two they have as much need of washing as before c. Satan never ceaseth tempting ergo necessary to preach frequently Many Ministers will not preach too often because of state whereas indeed the Pulpit is the most honourable place for a Preacher Cum venerit Christus inveniat me praedicantem was the good wish of Bishop Jewell others think often preaching is the way to cast contempt upon preaching whereas 't is indeed the vvay to make it more glorious to a spirituall heart the vision is made more lovelie by frequent beholding c. T is true all mens parts of body and mind are not alike 4 The lives of Ministers are very short 2 Pet. 1. 12 13 14. The Fathers are dead and the Prophets are dead 5 There are some newly admitted and growing up in the Church daily which must not be neglected ergo And if you would have Ministers to be frequent in preaching you must incourage them by being frequent in hearing thin auditories occasion seldome preaching It s said here in this place our Saviour taught dailie in the Temple and it s said in the very next verse the people were verie attentive to heare him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thick Auditories should not be the marke a Minister should aime at where two or three are gathered together there God is as well as in a crowd the conversion of one soul is vvorth all a mans paines but forvvardness to heare is a great motive If you therefore vvould have your Ministers to do as Christ did you must for your parts imitate this people and be attentive to hear them 2. Use Exhortation to that of the Apostles 1 John 2. 6. let all Christians ansvver Christs coppie in this businesse make the vvork of your calling your daily business as your Saviour did In the prosecution of this exhortation I shall handle these three things viz. 1 I shall lay down some Rules from the right understanding of this diligence in our particular callings And then 2 I shall give some motives to press diligence And 3 I shall add some helpes or directions 1. Rule That diligence in our particular calling doth not deny or forbid the daily practising of such things as doe belong to our generall calling as praying reading the Scriptures hearing of Lectures when vve may have opportunity on the vveek daies c. There are some who either out of a profane or ignorant spirit think themselves so tied up to follow their particular callings that they must not in any time of the six daies of the week intermeddle with any religious work but spend it vvhollie about their vvorldlie business I would have such to consider that 1 The same God which hath commanded diligence in your particular calling has also commanded daily praier reading the Scriptures and other duties of vvorship The Jews who vvere commanded to labour six daies yet were commanded to offer the morning and evening sacrifice daily vid. Exod. 29. 38 39. and Num. 28. 3. They had their morning sacrifice vvhen they entred upon their vvork and they had their evening sacrifice when they ended their work They divided the daie into three parts the first ad tephilla orationem to prayer the second ad torah legem for the reading of the Law the third ad malacha opus for the vvorks of their lavvfull calling although Weemse mor. Law p. 223. they vvere daies appointed for vvork yet they gave God his part of them every day And vve knovv that all governours of families are enjoined Deut. 6. 6 7 8. to speak morning and evening at least of the statutes of God to their Children and Servants God hath reserved to himself vvho is the Lord of all time part of our time every daie and the particular calling must give way to the general 2 Jesus Christ commended Mary for setting by her particular calling to wait upon an occasion and opportunity offered to hear a Sermon vid. Luc. 10. ult Christ justifieth Mary for that holy neglect of her particular calling and reprooves Martha for her complaint and for her own too much worldlinesse 3 These exercises of Gods worship do not hinder but further the works of the particular calling It s the way to draw down a blessing from heaven upon the workes of our hands Psal 127. 1 2. Psal 128. 1. c. Whet is no Let. The travellor loseth nothing by baiting his horse and refreshing himself Prayer is like Jacob to Laban it brings Gods blessing upon what we do Gen. 30. 27. 30. Onely this diligence in our particular calling requires us not to be quite taken off from it upon pretence of praying hearing reading c Every one that is fit for labour must labour as wel as pray the generall calling must not eate up the particular nor the particular the generall As he sins who upon pretence of diligence in his calling will neither pray nor read nor heare a Sermon on the week daie So doth he offend who being fit for labour doth upon pretence of hearing praying c. all the week long neglect his particular calling 2. Rule This diligence doth not exempt us from setting daies apart for publick humiliation and publick thanksgivings lawfully commanded upon lawfull occasions These are enjoyned by God to his people as well as labour Jehoshaphat proclaimed a fast in a time of trouble and the people are commended for their ready attendance upon that service 2 Cor. 20. 3. 4. So Ezra 8. 23. and Joel 1. 14. Now in such times upon such occasions all bodily labours are to be laid aside and bodily delights and it is to be spent as a holy Sabbath Esa 58. 3. they are reproved for exacting their labours and finding their pleasure And so for publick Thanksgivings when the Church of God hath received some notable mercy c. And 2 Chron. 20 26. so for private fastings and thanksgivings we are enjoyned in all such cases to set apart our particular callings that we may give our selves to the worship of the Lord vid. Lev. 23. 7 8. 3. Rule Diligence in our particular calling doth not take us off from doing works of mercy c.
with him so neither was he simply in Company but because men are not able to avoid disturbance when they are with others therefore he sets them the corporal way 4. To set us an Example that we should not content our selves with publick prayers only but should also be employed in the private also Use of this point is threefold 1 Consolation 2 Instruction 3 Exhortation 1. It s great comfort to a Christian that Christ prayed so much All his prayers both publick and private are for our consolation He prayed not so much for himself as for us The Incoms of his prayers are exceeding precious and advantagious to Christians we reap the benefit of his prayers on earth to this day and so shall all the servants of God to the end of the World Some of his prayers are recorded those are full of comfort as that in John 17. how much is there in that prayer others are only generally related the duty is mentioned the words are not mentioned It s a comfort to us 1. When we go to pray that our prayers shall be welcom to him He that prayed so much on Earth for us will gladly accept our Petitions when they are preferred and the rather because his work now in Heaven is to present our prayers to the Father We may come boldly therefore to the Throne of Grace Heb. 4. 16. He lives for ever to make intercession Heb. 7. 25. 2. It comforts us in the assurance of being taught and instructed by him how to pray He that was so oft speaking to God for us on Earth will not deny his spirit of prayer and supplication to us when we ask it and this the rather we may be perswaded of because of his word of promise that is gone out of his mouth He that is the spirit of prayer is the spirit of the Son God hath sent forth the spirit of his Son into their hearts Gal. 4. 6. He taught his Disciples to pray Luk. 11. 1 2. 3. When we are interrupted and taken off by any hand of God from this duty of prayer if sickness weakness be upon us c. T is our comfort that Christ was so frequent in this work for us the vertue of his prayers are in force to this very day T is a comfort when we are hindred in prayer that the Saints are a praying for us not the Saints in Heaven Abraham is ignorant of us Isa 63. 16. How much more that we have so many prayers of Christ on the file for us 4. Against the infirmity of our prayers it s a ground of comfort our prayers are much soyled many deformities are upon them but all the prayers Christ put up were pure and holy ours are smoak Christs were pure incense 5. When we are in trouble when the Disciples are rossed on the Sea Christ is a praying in the Text. 2d Vse Instruction teacheth that Jesus Christ was a very faithfull Mediator and High-Priest He was careful of both parts of his Priestly Office not only of satisfaction but of Intercession also He was the Churches Spokesman and he performed it faithfully for them Not a day passed over his head in which he did not make mention of his Church unto God by prayer He did constantly poure out teares breath out sighs and prayers for them There was not the least piece of his Office in any kind but he faithfully performed it 3d Vse Exhortation He that saith he abideth in Christ ought himself so to walk as Christ 1 Joh. 2. 6 walked Let us imitate his example in the duty of private prayer I fear this duty is much neglected by Christians in our dayes I fear the publick swallows up the private Shall our Master pray in private and shall we neglect it It is not enough that you pray in your Families with others or that you pray in the Church with the Congregation Christ did this and yet he had his private prayers besides The servants of God they have been careful of this Peter he goes to the house-top to prayer Acts 10. 9. Daniel he had his closet-prayers Dan. 6. 10. it had been his manner so to do So had David Psal 119. 164. Isaac Gen. 24. 63. Jonah he had his private prayer in the belly of the Whale Chap. 2. 1. and generally all the Saints Masters Parents Servants Children c. every one apart Vid. Zech. 12. 12 13. and Matth. 6. 6. 't is enjoyned Governours of Families must do it themselves and perswade and call upon their Children and Servants to do it particularly morning and evening I would urge this by some Motives Motive 1. The advantage of this secret prayer would be considered besides all the benefits of Prayer in general secret prayer hath these viz. 1. The soul hath more freedom and liberty than it hath in the publick many sins are to be confessed which cannot so well and conveniently be done in the publick It is not so convenient not is there such opportunity of ripping up the particular secret sins of the soul in publick but the Closet gives us conveniency to unbare all even the most secret sins The soul may without shame or fear c. discover all And so for the wants for soul and body they may more particularly and with greater freedom be represented to the Lord in secret then they can else-where In publick perhaps many a Petition is omitted and many a consession which is suitable to our private necessities The Minister in the Church and the Master in the Family cannot meet so particularly with all my necessities c. as I can do in private c. 2. Private prayer hath not so many occasions of distraction and interruption as the publick The heart can keep more close to God In publick there are many aversions c. many objects upon which the eye fastens Many noyses after which the eare too much runs c. the irreverence and vain carriage of others are a great cooling to the affections of those who are good many times in the publick c. one gazing eye disturbs many c. the demeanors of many is such in the publick that their presence is occasion of much hurt to those who would have their hearts fixed by their whisperings and talkings and wandrings c. they take off from the fervency of others or else by the garish attire c. 3. In private the duty may be performed when the heart is in the best frame for the publick it s not so much in our power to undertake it at this ro that instant when the heart is best turned and most elevated It is true we should alwayes have our hearts tuned for prayer c. but they are not c. for the publick you must pray when others call c. 4. In private prayer we have greater advantage of learning to pray for then we exercise our own gifts c. in publick we only hear others exercise their parts c. we are more
do the worst work Satan shall put into his hands Drunkenness or gaming or riot or any kind of wickedness nothing comes amisse to his hands 2 It brings poenal evils as well as sinful viz. 1 It ingenders Diseases both of body and minde idleness weakens the endowments of Nature and destroyes the gifts of the minde which God and Nature hath bestowed It s the rust and canker both of gifts and graces it worm-eats marres and in time utterly consumes all a mans excellencies and eminencies Plutarch tells us that Labour brings strength to the body and vigour to the minde Exerciâ—e is the way to increase Many a man by idleness hath lost very excellent parts which might have been improved for Gods honour and mans benefit 2 It brings poverty idleness shall cloath a man with rags Prov. 23. 21. vid. Prov. 6. 9 10 11. The diligent hand maketh rich Prov. 4. 10. And that property which is the fruit of idleness findes no pitty with God nor compassion with men but scorn and derision from both 3 It s a sin which God punisheth in this life sometimes with destruction It was one sin which brought ruine upon Sodom Ezech. 16. 49. The idle person may fear the same hand of God upon him And then 4 It brings condemnation at last without repentance Take the unprofitable servant and cast him into utter darkness where is weeping and wailing and gnashing of Teeth Mat. 25. 30. Not only servum flagitiosum but servum inutilem The reward of eternal life is given only to the Labourers Mat. 20. 8. Call the Labourers and give them their hire beginning at the last even unto the first 2 Motive From the excellency of diligence viz. 1. It sweeteneth all the comforts of life the sleep of the labouring man is sweet to him Eccles 5. 12. The meat and drink and sleep of the loyterer cannot be sweet to him because he doth not enjoy them in the way of holiness they are not fruits of honest Labour but fruits of idleness vid. Prov. 12. 27. 2 It doth not only sweeten but it s one way to sanctifie all the Comforts of life he may pray to God for a blessing on what he enjoyes whereas the idle person can have no confidence to pray for Gods blessing upon his enjoyments the diligent man may look upon what he gets by labour not only as a fruit of Gods bounty but as a reward of his obedience unto the Commandment of God which hath enjoyned labour and travel unto the sons of men And then 3 Diligence used in a mans Calling will exceedingly comfort and keep up his spirit if the providence of God crosse him and bring troubles upon him And then 4 Diligence keeps a person out of many snares and temptations Satan usually sets upon a man when he is doing nothing 3. To give some Helps to it 1. Be often observing such as are diligent look upon all the commendations given in Scripture to persons for their diligence vid. Prov. 30. 10 11 12 27 c. All the Patriarchs all the Apostles all the Prophets were men of diligence in their Calling c. 2 Consider the very brute Creatures they are emblems of diligence The Ant the Bee how diligent are they in their labours Prov. 6. 6. And if you look upon the inanimate Creatures how diligent are they The Sun Moon Stars they are alwayes in their travel doing the work of their places c. 3 Consider how God hath honoured diligence Elisha was called to be a Prophet when he was at his labour vid. 1 Reg. 19 19. Christ called Simon Peter and Andrew to be Disciples when they were at their labour Mat. 4. 18. And so James the Son of Zebedee and John his Brother Matth. 4. 21. They were mending their Nets And Matthew was called when he was following his work Matth. 9. 9. And the first tidings of the birth of Christ were published to the diligent Shepherds Luk. 2. 8 9. 4 Study well the preciousness of time and strength The idle person hath not a true esteem of the worth of time else he would not spend it idly Time passeth strength wears away old age and sickness are a comming when you must necessarily cease from labouring the ship of the body must shortly come to be laid up in the Harbour when it cannot fail 5 Consider that others are interested in your labours as well as your selves If you be servants you owe both your parts and labour unto them who have employed you the idleness of servants is robberie to their Masters if you be Masters your Family and Relations which you are bound to provide for if you will not be worse then Infidels 1 Tim. 5. 8. may challenge your diligence and if you have no such yet the Common-wealth and Societie of Man-kind are much prejudiced by your standing still 6 He that is negligent in his particular Calling will never be diligent in his general he that is negligent in his Shop will be negligent in prayer c. Working six dayes and the observing of the Sabbath are joyned together Exod. 20. 9 10. These two help forward one another he that is not faithful in his Calling will be unfaithful in the Sabbath and he that is consciencious in following his Calling six dayes is likely to perform the duties of the seventh also Mary Wolnoth Octob. 21. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 4. 34. And when he was alone he expounded all things to his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter there are five principal passages which are the five parts of the Chapter 1 The Parable of the Seed propounded and expounded from Vers 1. ad 21. 2 An Exhortation to that necessarie and profitable Duty of communicating unto one another of that light of spiritual knowledge and other gifts received from God vers 21. ad 26. And 3 The Doctrine of the working of the Word preached upon the hearts and Consciences of men illustrated by the manner of the growth of Seed sowen by the hand of the Husband-man vers 26. ad 30. 4 The growth and increase of the Gospel set out by the Parable of Mustard-seed vers 30. ad 35. 5 The miraculous Act of Christ in the suddain swelling of the Tempest v. 35. ad finem The words which I have read hold out a verie excellent Act of Christ towards his Disciples in reference to this Sermon when he was alone he expounded all things to his Disciples c. In which words we have two things 1 Christs Action He expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He untyed all knots made all things plain to his Disciples 2 The Circumstance of time and place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were in private That which it teacheth us is this viz. Doct. That the Lord Jesus in the dayes of his flesh was very careful in teaching and instructing those which were under his charge in the things of God Jesus Christ was a Master of a Family though
vers 2 2. ad 34. wherein we might observe many things 4. The miraculous healing of divers diseased persons in the Land of Gennesaret by the touch of his Garment vers 34. ad finem The words which I have read fall within the third general part And they are a discovering of the employment of our Saviour in the absence of the multitudes of his Disciples He went up into a Mountain apart to pray In which we have two things 1. The Act of Devotion prayer 2. The accommodation for this duty He went up into a Mountain apart Christ had several places of prayer sometimes a Mountain sometimes the desert c. Any place is fit for prayer if the heart be in frame 1 Tim. 2. 8. Put them together and this is the lesson Doct. That our Lord Jesus Christ was very frequent in the duty of private and solitary prayer He was frequent in publick prayer and other publick Ordinances witness his frequent resorting to the Synagogues Matth. 12. 9. Mar 1. 21. insomuch that Luk. 4. 16. its said â—â—at He went as his custom was into the Synagogue on the Sabbath day He did not neglect the publick nor did he omit the private neither as will appear by several Texts of Scripture besides this Mark 6. 46. where the same History is related Luk. 5. 16. when the same of his miracles began to be noysed abroad he withdrawes himself to private prayer Luk. 6. 12. when he ordained his 12 Apostles he spends the whole night before in private prayer And before his passion he was much in this duty so all the Evangelists agree Matth. 26. 36. 39. 42. 44. Luk. 22. 32. 44 45. John 17. per totum His life was a life of prayer In the prosecution of this Doctrine I shall 1. Shew why Christ prayed at all 2. Why he prayed privateâ—y 1. Christ did not pray in regard of want as we do we are alwayes wanting something therefore have constant need of prayer but our Saviour wanted nothing Col. 1. 19. all fulness was in him fulness for himself and fulness for others fulness of the Vessel and fulness of the Fountain He indeed took our nature upon him and so our wants He did not pray because he wanted but because he would pray therefore he would want 2. Christ prayed in reference unto precept and command Prayer is a duty enjoyned of God unto all Christians It s a special piece of Gods worship It s an Act of Adoration Prayer gives unto God the glory of many of his Attributes viz. of his wisdom Power Providence Omniscience And if we should be under no wants yet we should pray It s our sin that we look more at necessity then at duty Now in this respect Christ prayed He being made man under the Law it was necessary that he should stoop to every command thereof 3. Christ prayed to honour prayer Prayer is a very great priviledge as well as a duty Though there were neither necessity to move us nor command to enforce us yet the very dignity and Prerogative were enough that dust and ashes should be admitted into such familiar acquaintance and converse with God this is a great advancement Jesus Christ he honoured prayer by performing it but we are exceedingly honoured by prayer Christ therefore to preach up the worth of this duty was so frequent in it to make us in love with it 4. Christ was Os Ecclesiae the Mediator of the Church our intercessor and high Priest ergo prayer was a very principal part of his mediatorious office and work He was no lesse meritorious when he lay praying in the Garden than when he hung upon the crosse of his passion There are two parts of Christs Priestly Office Satisfaction Intercession He began his Intercession on earth he continues it still in Heaven There is great difference between his prayer in Heaven and his prayer on Earth That is only the prayer of intercession this was also the prayer of supplication vid. John 17. I pray for them whom thou hast given me out of the World c. 5. Christ prayed for our Imitation ut Magister noster that he might teach us to pray Audis Christum orantem saith Austin Disce orare Ideo Christus oravit ut doceret te crare As the Apostle speaks of his sufferings that they were for our imitation leaving us an example that we should follow his steps 1 Pet. 2. 21. Hereupon one well descants upon this Orat miserecordia Tacet miseria Orat innocentia silet impietas Orat is qui non fecit peccatum silet peccator Orat medicus cessat agrotus Orat Judex ut parcat silet reus The Physician prayes to teach the Patient his duty the Judge prayes that he may excite the guilty and condemned sinner to do his duty Mercy is upon her knees to teach misery to bow Vid. Luk. 11. 1. 6. Christ prayed to sanctifie his other performances his preaching his miracles Our Saviour knew well that its prayer which renders other things efficacious Hence it is that we finde prayer following his preaching and his miracles His preaching so it is in Luk. 5. 16. Vid. vers 1. it was after his preaching and so after his miracles so in the Text he had wrought a great work in the sight of the people and afterward he betakes himself to prayer Our Saviour would not have either his Sermons or miracles to fall to the ground ergo he prayes when he ordained his Disciples and sent them abroad to preach the Gospel he spends a whole night in prayer beforehand Luk. 6. 12. Our Saviour was much in publick works Ergo frequent in prayer Every Creature of God is sanctified by the word and prayer saith the Apostle Christians miscarry in other performances ordinarily for want of this duty The Seed sowen doth not prosper for want of the watring of prayer 2. Why Christ used private prayer 1. Obedience to divine Command God hath enjoyned Christians not only the publick but the private also Families apart and their Wives apart Zech. 12. 12 13. Closer-prayer is commanded as well as Church-prayer Matth. 6. 6. Enter into thy Closet As this made him pray so it made him to pray privately to honour private prayer 2. Christ goes apart to pray that he might not be observed He hath given others a Rule and he walks by it himself Matth. 6. 6. Our Saviour did earnestly despise and decline vain glory He did many miracles in private that they might not be known and he prayes in private that he might not be seen of men that he might avoid all ostentation and shews of popular applause 3. That he might not be interrupted in the duty Our Saviour would not be disturbed in prayer therefore he goâ—s apart secresie is an advantage in regard of distraction It is granted that our Saviour could prevent distractions when he was in the greatest concourse of people As he was never simply alone because the Father was
useful to men This Consideration hath put forward the servants of Christ to use all diligence vid. 2 Pet. 1. 12 13 14. And this also made our Saviour so careful vid. John 13. 1. 3 4. c. in a particular case 5th Resol Our Saviour knew the worth and preciousness of time therefore he would not lose one moment He was acquainted with the rareness of opportunity what a Jewel it is 'T is true he could make opportunity whensoever he pleased He was the Lord of time and opportunity But being man as we are he would teach us how to husband time and how to lay hold upon and improve opportunity when t is offered He hath given men a Command to redeem time Eph. 5. 16. And by his own example he will put us upon the work and shew us the worth of opportunity Use of this Doctrine is two fold Conviction Exhortation 1. Vse Conviction and reproof 1 To those who are not able patiently to bear any such discourse from others Many there are who are in a Prison or little-ease when they are in the company of such as would gladly speak something of God They use all their endeavours to silence such language The discourse of Christ and salvation and grace c. these are as smoak to the eyes and Gravel stones to the Teeth unpleasant bitter undelightful They are soon weary of such conference either that must be laid asleep or else they must be withdrawn Vain and unprofitable discourse merry stories discourse about novelties c. in this they can willingly spend dayes c. but conference about things Heavenly makes them very melancholy and heavy There is nothing which discovers a heart more unlike to Christ then this He was never pleased better nor so well as when he was speaking of Heaven c. and they are never discontented more then when they are hedged in with such Discourse Such as these would have been marvellous unfit to have attended upon Christ when he was on Earth and they are as unfit and more for Heaven There is nothing but the Language of Canaan speaking of God and admiring of him discourse which their souls account very unsavoury 2 Others there are who not only neglect this duty but on the contrary are very destructive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt in their private discourse they speak but things as do putrifie the hearts heads and lives of the hearers The Apostle speaks of some words which are not only unprofitable but also do subvert the hearers 2 Tim. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle speaks 2 Tim. 3. 6. to some who creep privily into houses and by their private conference do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of edifying them in the faith they lead them headlong to error c. Jesus Christ never came into any house but all the Family were or might have been better for him others their private conference is only to tempt men to sin and profaneness c. to quench their zeal to take them off from godliness These are not the members of Christ they walk not like their Master Christs Discourse was of Heaven and the Scriptures c. their discourse is about sin and wickedness c. what the Apostle saith of some in his time concerning their private actions that they did such things as was even shame to speak of Eph. 5. 12. we have cause enough to say concerning many in our dayes c. every place where they come keeps some infection receives prejudice from them 3 It blames the best of us all for our dissimilitude to Christ in this respect where is the Christian much regards this duty How unprofitably are many houres spent in private Communion even by the Servants of God wherein there is scarce a word spoken for God or which may edifie The Servants of God heretofore were otherwise minded They spake much one to another about the things of God Mal. 3. latter end God was set up in the hearts of Luk. 24. 14 15. one another c. But now even many of Gods own people have as little of God and Religion in their occasional conversings as other men This is one reason why the power of godliness is so much abated c. to what it was in former times What 's the reason of this neglect 1. Pride may be one hindrance some have high parts they will not stoop 2. Want of heavenliness of minde and largeness of affection to spiritual things Christians are grown more worldly then heretofore 3. Want of affection one to another There is not that care in Christians one towards another and one over another which should be Whatever the cause be 't is utterly a fault and that which Satan rejoyceth at 2d Use Exhortation Let every one who abideth in Christ walk in this as Christ walked 1 John 2. 6. Improve your private converse with men for their good Edifie one another Never meet together but let something be said and done that may tend to Gods honour and the good of men Supporting words to the weak reproving sin c. comforting words to the distressed c. set up God where you come c. I would I could say something to perswade you to it Consider two things are much omitted by the godly frequent meetings and improvement of meetings 1 The things of God and salvation are of the greatest worth and moment There is no other thing so absolutely necessary as these things Indeed there is nothing so deserving of your time as the things of God are One houres time is of greater value then the World time is too precious to be consumed with other discourses If the worth of it were known it would be improved A Christians breath is too good to be wasted about other things vid. Luk. 10. 42. Mary gets to Christs feet resolves to have something out of him 2 This is the only way to make society honourable and comfortable This is the chief and principal end of Communion Take away this and there is not much difference between the society of Christians and Beasts They can eat together and drink and they can walk together c. I am sure take away this and there is no advantage more from the society of Christians then of other men This sweetens society 3 God takes notice and especial regard of such discourse vid. Mal. 3. 16. They lived in dayes of trouble and distress when prophaneness was promoted c. and they when they met together used to exhort and comfort one another c. and God hearkens to them and makes them a gracious promise They shall be mine c. and I will spare them as a man spareth his own Son that serveth him 4 God will call all men to account for the improving of their Communion with others God never casts his people into any Company or society but he either sends them to deliver something from him to others or to receive something
from others for their good 5 Men of all Employments when they do meet together will be discoursing about the things which belong to their own Calling and kind of life Your Lawyers will be putting Cases Physitians about Cures c. Statesmen of Politicks c. Yea even wicked men when they come together will be reasoning consulting their wicked projects c. And should not a Christian be discoursing about his Trade 6 There is sometimes a greater liberty of speaking in private then in publique Christians have greater liberty in private then the Minister in the Pulpit 7 You will exercise your own Talents much by this meanes warm your own hearts There is that scattereth yet increaseth he that watereth shall be watered himself 8 By this meanes you may prevent much sinful speaking Grace and Piety hath a majesty in it even amongst wicked men a few who are godly and religious may by speaking of holiness stop the mouth of prophaneness 9 Consider how much hurt you have done in many Companies heretofore perhaps you have deaded many a heart c. 10 How greatly God hath blessed the endeavours of many of his Servants in matters of this nature Our Saviours Discourse in private was the first conversion of that Samaritan Woman c. John 4. and in this place vers 3 2. he sets his Disciples hearts on fire many have found a Reproof in private carried home by God and an Instruction brought to the heart c. The very presence of some good men hath restrained swearers c. and restrained sin Mark 6. 19 20. 11. All those Motives which moved Jesus Christ may be as goads in our sides Was it his work to convert men so should be ours did this argue grace in Christ that he was full of grace so it will argue thou hast grace this will evidence thy affections to the precious and immortal souls of the Brethren When thou hearest a swearer c. thou mayst die before thou see him again or death may snatch him away c. do all the good whilest you may When others get Play-books Newes-books into their hands or Sr. Philip Sidney c. Do you take Moses the Prophets and the Apostles and read them together c. This would recover the decayed power of godliness bring a new spring after a long winter and be very much to the honour of God and Religion The Trade of godliness would be driven on and prophaneness will wither and go down exceedingly The Trade of error is driven by peoples jangling and disputing this course would drive on the Trade of godlinesse You are to have a care of others as well as your selves Thy Brother is thy charge and thou art his charge c. Heb. 10. 24. Others have a share in your gifts c. A Minister in a private Family may do as much good sometime as in the Church It is a sad thing to consider that many a Christian Minister is very familiar with this or the other great man but the family gets no good by their comming c. Elijah did good in that Family where he lay in his sojourning Objection Let none put off this duty with this excuse I shall be but scorned and slighted and hated for my endeavour c. Sol. 1. He that observes the wind shall not sow Eccles 11. 4 5 6. Success belongs not to thee but to God meddle not you with that Duty is thy work every good work hath its difficulties 2. Whether they will hear or whether they forbear thou hast delivered thy soul and they shall be left without excuse Vid. Ezech. 2. 5. 7. Chap. 3. 11. 3. As our Saviour saith to his Disciples in another Case so say I Thy peace shall return into thine own bosom Matth. 10. 13. Vid. Psal 35. 13. 4. If some one get but benefit by thee if God incline but the heart of the meanest in the Company to hearken c. Thy labour is abundantly recompenced c. 5. Though they regard not for the present yet God may perhaps afterward awaken Conscience to remember and regard what thou hast said Prov. 28. 23. He that rebuketh a man afterwards shall finde more favour then he that flattereth with his lips FINIS Mary Wolnoth December the 10th 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth c. THis Prophet is well stiled by one of the Ancients the fifth Evangelist because there is so much Gospel in his Writings He that doth exactly consider these Sermons shall finde Jesus Christ in his Person Natures Offices Doctrines Sufferings Glory Benefits Effusion of his Spirit c. almost as clearly described as by those who had been Eye-witnesses of them all This Chapter is the Model and Compendium of the whole Gospel Here we have both the Humiliation and the Exaltation of Christ his low debasement and his high advancement The former is from Vers 1. ad 10. The latter is from vers 10. ad finem In the 〈◊〉 we have two things especially 1 A sad complaint of the Worlds rejection of Christ ver 1. Who hath believed c. or to whom the Arm of the Lord revealed i. e. the Gospel in the preaching of it Rom. 1. 16. Few of those who heart the Gospel do truly receive and embrace it The Arm of God is stretched out to many it s revealed effectually to a very few Many are called few are chosen It was so in the Apostles time in Christs time it will be so in our time It may be a support to the Ministry and Ministers when their labours prove succesless if the Ministry of Christ and his Apostles was fruitless to many why should we be dejected 2 The Reason of this Rejection viz. 1. The meanness of his person and Kingdom outwardly in the first Original of it vers 2. He shall grow up c. 2. His sufferings and afflictions vers 3. c. his Kingdom was but mean and his sufferings were great his crosse was a scandal to many The Exaltation vers 10. ad finem hath many things in it Christs exaltation in his seed v. 10 11. His exaltation in his person v. 12. In the Text we have two things 1. A Description of the great sufferings of Christ in these words Oppressed afflicted brought as a Lamb to the slaughter as a Sheep to the Shearer In voce Pecudis forte allusio est ad legales victimas quo sensu alibi vocatur Agnus Dei John 1. 29. 36. Calvin in Locum 2. His carriage under those sufferings He was dumb he opened not his mouth so he opened not his mouth Expressions of his patience and contentment which is amplified by the resemblance of a sheep Here are two Lessons in the words 1. Doct. The Lord Jesus did suffer very much of men while he was in the flesh 2d Doct. Jesus Christ did with great patience and contentedness bear those sufferings which he lay under
Tyranni isti ad silentium omnes cogent compescent Doctores nunc conjicient in carceres nunc vero in exilia extrudent nunc etiam denunciabunt mortem nunc mulctabunt aliqua poena vel convitiis repudiabunt habebunt ludibrio ut sint contemptibiles This saith he is the meaning of the Prophet Esa 53. 7 2d Rule This silence or not opening of the mouth doth not exclude prayer or the use of lawful meanes to remove it e. g. A man may be dumb under a Disease and yet may keep dayes of prayer to deprecate it and send for the Physician to apply his skill to cure it vid. Psal 39. 9 10. This is a duty as well as patience Our Saviour prayed Father if it be possible let this Cup passe He indeed prayed with subordination to God and so must we And we must not use any indirect or unlawful meanes to remove it That 's worse than any affliction can be It excludes not complaining against unjust 3d Rule dealings in being Authours of our oppression Our Saviour complains of Judas Pilate c. Psal 69. 21. Psal 109. David complains of Doeg c. 2. Positively To be dumb and not to open the mouth c. implyeth these 4. things 1. A holy calmness of heart and spirit under Gods hand No inward frettings or quarrellings against Gods providence c. No heat of heart no distempered heat No anger in spirit against God Jonah was angry No boyling within Psal 39. 3. My heart was hot within me his spirit did boyl with impatience though his tongue was silent 2. Resignations surrendring and referring our selves to God to be yet further and longer afflicted if he please Thus David 2 Sam. 15. 26. God had put a heavy yoak upon his neck already yet if he please he shall add more weight to it So Eli 1 Sam. 3. 18. So David 2 Sam. 16. 10. Abishai would gladly have been about his eares No saith David Let him alone 3. Satisfaction of Spirit When a soul is well pleased in his heart with the affliction which God hath laid him under as Paul Acts 21. 13. He was not displeased but well satisfied with that Prophecy of Agabus He had never the worse thoughts of God for it or for any other of his sufferings 4. A patient waiting upon the Lord under his hand till deliverance come When a soul is willing to stay the Lords leasure and not surripere liberationem steal a deliverance before God would have him free vid. Psal 62. 5. Psal 37. 7. Thus the Church manifests her patience under troubles Mich. 7. 9. So in Lam. 3. 26. Contrary to this is that frame of Spirit which will not suffer a soul to wait but rather use any foul shift to be freed then wait till God call off the Disease vid. 2 Reg. 6. 33. vid. Heb. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting of deliverance This is the first thing what it implies what this duty is The 2d thing is to give Motives to this patient and silent bearing for which consider these 1. Motive Consider that all conditions are ordered by and according to the will and providence of God vid. Matth. 10. 29. Iob 5. 6. This was that that silenced Iob under very heavy pressures Cap. 1. ult Not the Sabeans or Chaldeans but the hand of God This very consideration silenced Eli 1 Sam. 3. 18. and so David Psal 39. 9. and in another case 2 Sam. 16. 10. Abishai looks no farther then Shimei and therefore he is all on hot fire let me go and take away his head from him David sees a Commission in his hand from Heaven Ergo. Vid. Acts 21. 13. they took on very much at first hearing but when they were once perswaded that it was from God they did acquiesse the will of the Lord be done And the great Motive which kept our Saviour so silent under all his sufferings was this The Cup which my Father hath given me shall I not drink of it Consider 1. Gods Soveraignty and Regality He hath an absolute right to order of things as he pleaseth to set us higher or lower to bring us into bondage or freedom Ergo vid. Iob Cap. 38. per totum Cap. 39. Cap. 40. 5. There 's no man hath such power over his beast to put him to a fat or lean pasture as God hath over man vid. Iob 11. 10. Not to be silent is either to deny or at best to question and dispute Gods Dominion over him 'T is as much as to say He is his own not the Lords 2. Consider his wisdom All the works which God doth have rayes of Divine wisdom in them Psal 104. 24. Eccles 3. 11. Even the most confused and seemingly disordered wayes and works of God are wrought most wisely and artificially Now not to be silent is to lay to the charge of God folly bungling c. 2d Motive Consider that you have deserved many times more and heavier things from the hands of God Art thou in poverty thou hast deserved beggery Art thou in sickness thou hast deserved death Art thou in a prison Hell is not beyond thy demerits vid. Lam. 3. 39. Mich. 7. This consideration was that which did silence that good Thief upon the Crosse Luk. 23. 41. A Man who hath deserved hanging drawing and quartering may well be silent to undergo whipping or burning in the hand He who had confiscated all his Estate by some illegal Act hath no reason to speak because the Offcer comes to demand 6 d. or 12 d. for a fine Just thus it is with us we have deserved the losse of all and the Lord only takes twelve pence as it were from us The wages of sin is death Rom. 6. ult and that eternal And this is the wages of every sin Now we have committed an innumerable number of sins beside that unfathomed Fountain of corrupt nature which hath all sin in it in the principle And yet God comes but with small rods to whip us and that in measure too we may well hold our peace indeed 3d Motive Consider the great good of this silence and patience under our afflictions 1. T is in it self a very excellent and precious grace full of beauty and glory It renders us most like to Christ 2. T is very precious in the effects of it I will shew you these four effects of it 1. It renders the heaviest burden tolerable That which wil bruise the back of another will lye very light and easie upon the shoulders of a patient Christian Levius fit patientia Quicquid corrigere est nefas Yea it doth take away the whole weight of the burthen For when the spirit is in such a frame t is all one whether poverty or riches whether freedom or restraint c. A patient spirit hath the happiness and comfort of his condition still 2. It makes a soul Conqueror over all conditions The impatient complaining spirit is vanquished under every small
Brethren Rev. 12. 10. We may see by his suggestions against Iob Cap. 1. 10. Cap. 2. 4. As fast as he brings Accusations in so fast doth thy Advocate cast them out vid. Zech. 3. 1 2 3 4. When Satan shewes to God the filthy Garments of thy pollution then doth Christ shew the glorious Garments of his righteousness and so non-suites Satan presently and casts out the Bill And this thou mayst the rather be confident of because he is alwayes present in the Court Nothing can be entered or done without his knowledge He lives for this very work Heb. 7. 25. He is yet in the habit of the High Priest vid. Rev. 1. 13. He hath his Robe on him and his curious Girdle even now in Heaven Steephen sees him in his mediatory posture standing at the right hand of God Acts 7. 56. 3d Use Exhortation 1. That you would believingly and fiducially trust Iesus Christ with all your concernments He is able and besides he is faithful Cast all your cares upon him and that without wavering vid. 1 Pet. 5. 7. venture all upon him It was spoken to the Church in scattered times So Psal 55. 22. There are many burdens 1. A burden of sin 2. A burden of duty 3. A burden of suffering 4. A burden of success Throw all these upon him boldly 2 Make that use which the Apostle commands vid. 1 John 2. 6. Let us be like to him in faithfulness let us be faithful to God to men to our selves in all matters of trust reposed in us It was the honour of Jesus Christ that Righteousness was the Girdle of his loyns and faithfulness the Girdle of his reyns Esa 11. 5. Let us get this Girdle about us Faithfulness is one of Christs Names Rev. 19. 11. Let it be our Name also As we are Christiani à Christo so let us be fideles from him who is Faithful 1 We are fallen into unfaithful times Necessity of urging this Doctrine threefold Davids Complaint may be ours Psal 12. 1. or the Prophets complaint Mich. 7. 5. Every Brother is a supplanter Treachery is one of the last dayes sins 2 Tim. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every where you may hear sad complaints of unfaithfulness Masters complaining of their Servants People of their Ministers Subjects of Rulers Orphans of their Guardians Clients of their Advocates c. Jer. 9. 2. therefore very necessary to presse this Duty of fidelity 2 We all of us have some matter of trust reposed in us some way or other though some more then other yet all in some case or other some one Talent or other As we are Christians God hath trusted us with our souls a great trust life health time As we are particularly related something of trust is committed to us Ministers are trusted with peoples souls Magistrates they are trusted with the Lawes c. Governours of Families they are trusted with Children Servants c. There 's no man but he hath some Feoffeship or other Stewardship is committed to us all Ergo necessary And the lesse the trust the greater the treachery because its easie Your Prentices are trusted in your hands by their Parents for education nurture c. 3 We have all of us the same seed of unfaithfulness which is manifested in any who do betray their trust Ergo treacherous hearts in the best I shall handle this only in a general way And herein I shall 1. Shew you wherein fidelity consists 2. Give some Motives to it 3. Give some helps or meanes 1 Fidelity in discharging any Trust or Office hath these three things in it which makes it up viz. 1 All and every branch and piece of work belonging to that Office must be done respect must be had to every part of the Commission Equal respect These things ought ye to have done and not to leave the other undone Universality in respect of the Object of the charge enjoyned You often read in Scripture of keeping the Charge Zech. 3. 7. Partiality overthrowes fidelity To instance in particulars A Minister that is faithful must deliver the whole Councel of God Acts 20. 27. He must teach every truth reprove every sin confute every error which is crept abroad in the age he lives in if he keep back any thing of that which he is enjoyned to deliver he is an unfaithful Minister vid. 1 Tim. 5. 21. A Servant who would be faithful must perform every piece of his Masters work if he do one thing leave another undone he proves unfaithful vid. 1 Sam. 2. 35. An Embassador that would be faithful must deliver the whole Message of him who sent him vid. 1 Sam. 3. 18. A Magistrate that would be faithful must discharge every piece of his Duty An Executor that would be faithful must fulfill the whole will of the Testator pay every debt discharge every Legacy perform every pious and charitable work An Agent or Factor who would be faithful must observe all his instructions pay every peny enjoyned deliver to him that employed him every peny he receives An Advocate must plead every part of the Cause urge every Argument c. look how far any part of our taske is omitted willingly so far we fail of fidelity 2 Fidelity must have diligence in acting and exactness in fulfilling what is undertaken All that is done must be done as well as is possible as seasonably as can be with all the skill strength knowledge we have or can attain to A Minister that is faithful must not only preach every truth confute every error reprove every sin but he must do it convincingly as powerfully as fully as he can A Servant must do his Masters work as carefully perfectly as he can To this purpose is required a very diligent use of all meanes helps to fit a person for his employment undertaken that he may be able to mannage it with all exactness and dexterity vid. Gen. 24. 33. He would not eat till he had delivered his Embassage So Jacob Gen. 31. 6. and vers 40. Let him who hath an Office wait upon his Office vid. Rom. 12. 7 8. A man may be as guilty of an unfaithfulness in a careless and negligent doing as in a total and careless omission As good never a whit as never the better vid. 1 Reg. 20. 33. and 2 Cor. 8. 23. Faithfulness is set out by diligence we have often proved diligent in many things 3 All that which is done must be done out of a sincere respect and love to him that hath intrusted and to those for whom we are intrusted and employed Self-seeking and faithfulness have no agreement they are not consistent If an Embassador discharge all his trust and that with all exactness yet if he aim not at the honour of him who sent him but at his own honour he is not a faithful Embassador If a Minister be exact in discharging his whole trust yet if he aym at his own applause profit c and not at Gods
Joh. 12. 35. He is like Sampson when his eies are put out the Divell may make him grind in any mill use him for any kind of imploiment He can do nothing well nothing acceptable 2 Ignorance of God is damnable our Saviour saith It is life eternall to know God and Jesus Christ whom he hath sent Joh. 17. 3. And therefore it must needs be eternall death to be ignorant of God and of Jesus Christ especiallie when sufficient means for this knowledg is and may be enjoyed It is the complaint of God that his people were destroied for want of knowledge Hos 4. 6. not onely with temporall but eternall destruction And if any soul perish through ignorance under your roofe through your default his soul will be required at your hands What God saith to the Watchman concerning his charge is as applicable to every governour of a family in his sphere If you give not the wicked man warning he shall die but his blood will I require at thy hands Ezech. 33. 8. Every Master of a family is as well and as truly made a Watchman of God to do all domesticall duties within his sphere where of this is one as the Minister is over the Congregation and must as wel be accountable to God for the souls under his charge And therfore God in the 4th Commandement puts the care and inspection of all within the family upon the governours Thou thy Son thy Daughter thy man-Servant c. Thou mightst perhaps be the instrument of saving thy Child or Servant from Hell wert thou carefull of doing thy dutie 6 Consider the justice and equity of this duty That you shouldst instruct those who are thy Children by Nature is but Equitie in as much as the blindness and ignorance which is in them is from thee conveid as the immediate instrumentall cause They drew their blindness from thy loines thou didst beget and bring them forth in thine own sinfull Image whereof this ignorance is a part and therefore thou art bound by all rules of justice to do what thou canst to make restitution And for adopted Children and Servants by contract committed to thy care by friends or guardians the like obligation lieth upon thee in point of justice to teach them the knowledge of the Most Holie according to thy power for though expresly this clause be not put into the engagement yet virtuallie and implicitly it is intended the parent or friends commit their Children into thy hands upon such termes that the soul should be looked after as well as the bodie and if They do not expect it yet Theologically by vertue of thy place as a Master God expects it from thee and thou art not onely uncharitable but unjust also if thou neglect this part of the engagement It will not be enough to say I have instructed them in all the parts of the mysterie I profess I have made them skilfull in their Art but if they be uninstructed in the knowledge of God the least halfe of the Covenant is made good God will both judge punish thee for a fraudulent and unfaithfull man that hast betrayed thy trust 2ly Directions Take these three 1 Thou must be carefull to furnish thy self with a competency of knowledge and understanding in Religion To govern a small familie requires no small knowledge God would have a Master of a familie to be able to instruct both Wife and Children Dwell with thy Wife as a man of knowledge 1 Pet. 3. 7. and the woman is commanded not to speak in the Church but if she want to ask her husband at home 1 Cor. 14. 35. If the Wife must aske the Husband should be able to resolve necessarie questions I doubt the want of knowledge in governours takes them off from this duty indeed renders them uncapable to discharge it Therefore by studying the Scriptures by reading good Catechisms and other good books and by Praier get sound knowledge 2 Pray for a good Conscience and keep a good Conscience As a good conscience will keep men close to God in other Duties so will it do in this and truely though a man have never such plenty of knowledge yet if he want Conscience the work will fall 3 Get large bowels of affections to God to the knowledge of God and the Souls of such as God hath given thee inspection over This will promote the work He that loves God truly will disperse the knowledge of God freely and he who beares any affection to souls will be willing to light his Candle to set them in the waie to life and happinesse He that doth not teach his Child I dare say hath not a true Fatherlie love either to God or his Child Love will seek the best wellfare of that which is beloved 3dly The Objections are these 1. Object If I should instruct thus my Family and be so strict repeat Sermons c. I should be reproached c. Sol. 1. No good man would reproach thee no they would love thee honour thee if Michal scoffe and reproach 't is no great matter vid. 2 Sam. 6. 21 22. 'T is no honour to be praysed no dishonour to be reproached by a wicked man 2. Such reproach is the way to happiness vid. 1 Pet. 4. 14. The Saints of God have gloried in reproaches for Christs sake they have worn them as a Crown 3. If thou art afraid of reproach be afraid of Gods reproach He will reproach thee if thou neglect this duty and that not only here but hereafter vid. Dan. 12. 2. If thou neglect this duty for fear of the Worlds reproach thou mayst lie down at last with the Worlds honour but thou wilt rise again to everlasting shame 2. Object But my Servants they will not submit to instruction they think their Consciences are free and that no such thing should be imposed upon them c. Sol. 1. And what if they should pretend the like freedom of Conscience as they call it for the not doing of thy work in thine employment wouldst thou think it a sufficient Salvo and why wilt thou take it for a discharge from doing Gods work 2. I answered they are not free by any Law of God nay they are bound if Abraham must teach his Houshold the way of Jehovah surelie his Houshold must submit to be instructed else the Commandment is void And Joshuah took it for granted that his House should serve the Lord together with himself Josh 24. 15. He should not dwell in Joshuahs House that would not serve Joshuahs God whatsoever they pretended The Rod of Discipline should teach such other practices if after admonition and conviction they remain obstinate 3. Object But they are catechised and instructed by the Minister therefore its needless I should meddle Sol. The Ministerial instruction doth not excuse Domestical instruction Christ taught his Disciples publickly as a Minister and yet he neglected not private instruction also private instruction helps on the publick and the publick the private 2. Vse This is a Doctrine of singular comfort for the godlie Jesus Christ hath a Familie on Earth still though he be in Heaven and the Church is his Houshold Heb. 3. 6. And it s his Office to teach and instruct now as much as ever when he was on Earth And be confident you ignorant Christians that Christ your Master will untie all knots which you cannot untie your selves Qui docet corda Cathedram habet in Coelo Carry your doubts to him freely FINIS