sufficient for the Salvation of them in their circumstances yet there is a vast difference between the abilities of several persons and therefore men are not to take their measures for their enquiries after Spiritual things merely by the necessariness of the things themselves but likewise by the abilities God hath given them So that upon the whole the better means and advantages in any kind men have for the gaining of knowledge so much the more knowledge is required to be in them Rule 4. By how much the more use men have for their knowledge and by how much the more good they may do with it so much the more knowledge will be expected of them That knowledge which might do well in a private Christian yet is not ordinarily sufficient for a Minister That which would be much in the one might be but little in the other And that which might do well in a Child would not be sufficient in a Parent or Master of a Family They that are to instruct others in the knowledge of God ought themselves to be more abounding in it Prop. 2. Men should in their seeking knowledge first study those truths which are most confessedly necessary to Salvation and before those which are apparently less necessary and so Principles before Controversies things essential before such as are only Circumstantial And indeed by how much the nearer any truth is to the foundation so much the more they should labour after the knowledge of it as for instance men should acquaint themselves 1. With the Being and Attributes of God as the foundation of all service yeilded to him and expectations of rewards from him Psal 14.4 Heb. 11.6 He that knows not God to be holy how can he know that God requires holiness and then how can he himself be holy how can a man trust God if he know him not to be wise powerful faithful or love him if he know him not to be good or fear him if he know him not to be just and it will easily follow that he who knows not God as he can never worship him while he lives so he can never expect that he should save him when he dies 2. With the Doctrine of the Trinity three Persons in the Godhead the Father Son and Spirit John 1.5 7. John 14.16 John 15.26 each Person having his proper part in the Salvation of sinners The Father as the Original and Fountain of it the Son as the Manager and the Holy Ghost as the Applier 3. With their own natural state and condition their being by nature in a state of sin and misery as having sin'd against this Holy Righteous Eph. 2.1 2 3. John 16.8 Powerful God and thereby exposed themselves to his wrath and curse They that would be delivered from the curse must know themselves to be obnoxious to it They that would not perish must know themselves to be in danger of it Men are not like to enjoy God's favour unless they know that they have lost it 4. With the Doctrine of a Redeemer and that both 1. As to the Person Who he is That the Lord Jesus Christ the Eternal Son of God the Second Person of the Trinity is the Redeemer of sinners Math. 20.28 and the only one Act. 4.12 That God hath not left all mankind to perish in their sin and misery but hath out of his abundant Mercy and free Grace found out a ransom for them a Saviour to deliver them and that the Lord Jesus Christ is he and none besides him so that it is in vain to seek for Salvation in any else seeing he alone hath the words of Eternal life John 6.6.8 He that knows nothing of a Saviour knows nothing savingly nor can any man partake of Redemption without some knowledge of the Redeemer They can never come to God that know not by whom to come 2. And as to the way of his working that Redemption 1. That he did in order to the Salvation of sinners John 1.14 and 3.13 take the nature of man upon him was both God and Man in one person and still continues so to be He had those natures united in himself which he was to reconcile to each other 2. That not only he was able as being God fit as being man Rom. 3.24 25 26. Rom. 5.10 1 Tim. 2.6 to satisfie Divine justice for the injury sin had done it but that by his obedience and death he did it to the full He that knows God to be infinitely just and himself to be a sinner had need know something of a Sacrifice for sin or he can never have any well-grounded hopes of escaping the hands of such a God 3. That Christ being raised from the dead and ascended into Heaven sits at the Father's right hand Rom. 8.34 Mark 16.19 and by his intercession there is now making application of the redemption he wrought on Earth He ever lives to make intercession Heb. 7.25 Men would be in an ill condition if redemption were wrought and there were none to apply it if Christ had died for them and left them to intercede for themselves 5. Men should acquaint themselves with the Doctrine of Justification by Christ that sinners must be justified by the Righteousness of the Lord Jesus imputed to them if ever they be justified at all He is the Lord their Righteousness Jer. 23.6 They are accepted in the beloved Eph. 1.6 Found in Christ not having their own Righteousness c. but that which is through the faith of Christ the Righteousness which is of God by faith Phil. 3.9 All their own Righteousness inherent in them and wrought by them even after regeneration and by the help of the Spirit of grace being finite imperfect short of the Law and due to it 6. With the way of their being made partakers of this Righteousness that it should be received by Faith alone as the means God hath appointed for their being interested in it God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 and therefore they that are justified must be justified by Faith Rom. 5.1 All the holiness any Saint could ever arrive unto in this life would never entitle him to Christ's Righteousness if faith were wanting 7. With the nature properties and fruit of that faith that it must be an effectual lively Faith not only an assent of their minds to the truth of the Scripture Jam. 2.17 John 1.12 but the consent of their hearts to the terms of the Covenant a receiving whole Christ with an eye to all rhe good things he offers there and for all those holy ends and purposes for which he is propounded to them In a word they are to look upon Faith as the Principle of their Obedience and walking with God according to that rule of Righteousness God hath given them 8. With the Doctrine of sanctification that God is wont to fit and frame mens hearts at first to the duties of
management of his graces and while he is so he is as curiously jealous lest grace should warp to rob God of his glory He loves inherent grace heartily Oh saith he that my Soul were more enrich'd with it but yet while he is breathing after perfection in grace he admiringly prefers God's wise love in saving him by Christ before Salvation by inherent grace he utterly renounceth the best of his graces when pride would have them justle with Christ for the procuring of acceptation In short a Soul that is overcome with God's method of Salvation is unable to bear any thing that darkens it Would God have me to be as watchful against sin as if there were no Christ to pardon it (i) 1 Joh. 2.1 My little Children these things I write unto you that you sin not Our first care must be not to sin Oh that I could perfectly comply with God in this but alas I cannot Would God have me to rest as entirely upon Christ after my utmost attainments as that wretch who pretends to venture his Soul with him out or an ill-spent life O Lord I trust no more to my good works than he can to his bad ones for his meriting of Salvation k Let not this be mistaken as if I made no difference between good works and evil The Apostle hath taught me better Tit. 3.8 This is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works These things are good and profitable unto men and ver 14. Let us also learn to maintain good works for necessary uses that they be not unfruitful Good works they are genuine fruits though not meritorious causes of Justification as I would not ungratefully overlook any thing the Spirit hath done in me so I would not have any thing which I have almost marr'd in the Spirits doing of it to draw a curtain whereby Christ should be less look'd on 5. The most eminent degree of our love to God is Extasie and Ravishment we need not go down to the Legends of the Philistines to sharpen our incentives to the love of God I could over-match what can be said with truth of Ignatius and Xaverius with several whom many of you knew whose unparallel'd humility hid them from observation whose communion with God was often overwhelming but I forbear Take a Scripture instance of this kind of love compare but these three passages in the Song of Songs Cant. 2 5. I am sick of love This is upon Christ's first overcoming discovery of himself Cant. 5.8 I charge you O daughters of Jerusalem if you find my beloved that you tell him that I am sick of love This charge is from her spiritual languishment through earnest desire of reconciliation after some negligence and carelessness in duty Cant. 8.6 This is when she hath had the highest communion with God that an imperfect state affords when she was as it were upon the threshold of glory and then she saith love is strong as death q.d. I shall dye unless thou grant my desire or let me dye that my desire may be granted Jealousie is cruel as the grave that as the grave is never satisfyed so neither will my love without the utmost enjoyments of thy self The coals thereof are coals of fire which have a most vehement heat my love burns up my corruptions shines in holiness and mounts upwards in heavenly-mindedness many waters cannot quench it the waters of afflictions are but as Oyl to the fire If a man would give all the substance of his house for love it would utterly be contemned She scorns all things that would force or flatter her out of her love to Christ Now if you except against this as spoken of love to Christ and not of love to God essentially to God the Father Son and Holy Ghost I readily answer we cannot see God lovely but in Christ If any will be so curious as to assert they look upon Christ himself as but a means to bring them to God it is God Essentially Father Son and Holy-Ghost when Christ shall have given up his Mediatory Kingdom (l) 1 Cor. 15.28 that must be their compleat happiness the means is not to be rested in in comparison of the end (m) Rev. 5.2 3. This may well be compar'd to a Sea of Glass slippery standing O that I could but discover what my Soul should long for viz. how to look beyond Christ to God in whom alone is my compleat happiness and then to look in some respect beyond God to Christ to give the Lamb his peculiar honour when I shall be with the Almighty and with the Lamb as in a Temple (n) Rev 21.22 23. when the glory of God and of the Lamb shall be the light whereby I shall see that God (o) 1 Tim. 6.16 who dwelleth in such light as no mortal eye can behold That will be a blessed vision indeed (p) 1 Cor. 13.10 c. when that which is perfect is come then that which is in part shall be done away We have yet but childish apprehensions of these things to what we shall have when (q) Ep. 4.13 we come to a perfect man unto the measure of the stature of the fulness of Christ Now we see darkly through the glass of ordinances but then we shall see face to face Now we know but in part but then we shall know God according to our measure as God knows us and then the greatest grace will be love perfect love that will cast out all fear fear of not-attaining and fear of losing that Joy of our Lord into which we are taken But alas all I can say in this matter is rather the restless fluttering of the soul towards God than the quiet resting of the Soul in God Bradward de causa Dei l. z. c. 24. â— 627 628 629 siarsim Let me close the Paragraph with that I call a rapture of profound Bradwardine O Lord my God thou art the Good of every good Good above all good things a Good most infinitely infinite How therefore should I love thee How shall I proportionably love thee infinitely O that I could But how can I that am so very little and finite love thee infinitely and how otherwise will there be any proportion between thy loveliness and my loves my God thou art super-amiable thou infinitely exceedest all other things that are lovely Perhaps Lord I should love thee infinitely as to the Manner when I cannot as to the Act. It pertains to the manner of loving to love thee finally for thy self and no other good finally for it self but for thee who art the chiefest good and the beginning and end of all good things But perhaps I may in some sort love thee infinitely as to the Act both intensively and extensively intensively in loving thee more intensly more firmly more strongly than any finite good and when
Duties of the Covenant a Badge of the profession and a Bond to engage us to the Duties which that Profession calls for As the Apostle speaks of Circumcision That whosoever is circumcised is a debtor to the whole Law Gal. 5.3 binds himself to the observances of Moses So a Christian by being baptized becomes a Debtor not to the Flesh to live after the flesh c. Rom. 8.12 And 't is called an Answer towards God 1 Pet. 3.21 the answer supposes the demands of the Covenant and so 't is an undertaking faithfully to perform the Conditions required of us a Vow or an Obligation whereby we reckon our selves bound to dye unto Sin and to live unto Righteousness through Jesus Christ our Lord Rom. 6.11 It bindeth us chiefly to the Duties that belong to our entrance as the Lord's Supper doth more directly to the Duties which belong to our progress it bindeth us to a true belief of the Gospel or an acceptance of Christ and consent to the Covenant of Grace to renounce the Devil the World and the Flesh and to give up our selves unto God and therefore the Baptismal Covenant by which we are initiated into Christianity is exprest by our being Baptized in the Name of the Father Son and Holy Ghost Matth. 28.19 which implies a giving up our selves to them in their distinct personal Relations To the Father that we may return to him and obey him as our rightful Lord that we may love him and depend upon him as the Fountain of all our good and all-sufficient happiness and prefer his favour before all the sensual pleasures of the World We are Baptized in the Name of Christ that we may believe in him accept him as our Saviour and Redeemer expecting to be saved by his Merits Righteousness and Intercession from the Wrath of God and Guilt of Sin and eternal Death To the Holy Ghost as our Guide Sanctifier and Comforter that he may free us from Sin change us into the image and likeness of Christ and lead us into all truth and godliness and comfort us with the sense of our present interest in God's love and the hopes of future glory Eighthly These visible confirming Ordinances give us great advantages above the Word and bare proposal of the Covenant 1. As these sealing Signs are an expression of God's earnest and sincere respect to our Salvation God hath opened his mind in his Word concerning his love and good will to Sinners in Christ and he hath also added his Seal that the Charter of his Grace might be more valid and authentick It argueth the goodness and communicativeness of God to give notice in his Word but his solicitousness and anxious care for our good to give visible assurance in the Sacraments as being willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over and above to satisfie the Heirs of Promise If a man be more than ordinarily cautious to make all sure it is a sign his heart is upon the thing Surely 't is a great condescension that God would dispose his grace into a Covenant-form but 't is a further condescension that he would add Seals which needed not on his part but he added them to give us the more strong consolation Nudum pactum a naked Promise is not so valid and authentick as when Articles of Agreement are put into a formal Instrument and Deed of Law and that sign'd and seal'd and interchangeably delivered this breeds more confidence and security on both sides God's Word certifieth us of his good will but when he is pleased to make a formal Indenture of it and to sign it and seal it it doth breed more assurance in our minds that his Promises are made with a real intent to perform them and bindeth us the more firmly to God when besides our naked Promise there is a kind of Vow and Oath on our part solemnly entered into by Baptism 2. There is this Advantage in the Sacraments above the Word that they are a closer Application The Word speaks to all promisâ—uously as inviting the Sacraments to every one in particular as obliging By the Word none are excluded from the Grace offered upon God's terms Go preach the Gospel to every Creature but by the Sacraments every one is expresly admonished of his Duty The Object revealed in the Word is like the Brazen Serpent which without difference was exposed to the Eye of all that whosoever looked upon it might be healed but the same Object offered in the Sacraments is like the blood sprinkled on the Door-posts that every man might be assured that his Family should be in safety Now the reason of this difference is because things propounded in the Word are like a Treaty between God and us or an offer and a debating of matters till the parties do agree But Sacraments are not of use till both sides have agreed upon the Conditions of the Covenant In Adults at least the Word conduceth to the making of the Covenant but Sacraments suppose it made therefore the Word universally propoundeth that which in the Seals is particularly applied Now those things do not affect us so much which are spoken indifferently to all as those that are particularly applied to our selves because they stir us up to a more accurate care and endeavour to fulfil the Duty incumbent upon us The Conditions are propounded in the Word Repent and believe and I will pardon and give thee eternal life But the Sacraments suppose an Actual consent that thou hast done or undertaken so to do and then God comes and saith Take this as an undoubted pledge that thou shalt have what I have promised which doth more encrease our Hope and perswade our Duty 3. By these Sealing Signs we are solemnly invested into a right to the things promised as when we are put in possession of what we have bargained for by due formalities of Law This is my Body that is our solemn Investiture into the Priviledges purchased by Christ's Crucified Body A Believer receiveth Christ in the Word John 1.12 and he receiveth Christ in the Lord's Supper What 's the difference There his right is solemnly owned and confirmed in the way which God hath appointed As soon as a man consents to a Bargain he hath an Interest in the thing bargained for but the right is made more explicite when 't is delivered to him by some formalities of Law as an House by a Key a Field by a Turf or Twig in such delivery we say This Key is my House this Turf or Twig is my Field So are we put in possession of Christ by these words This is my Body Every peninent and believing Sinner hath a right to Christ and Pardon but his solemn Enfeoffment is by the Sacraments Repent and be Baptized every one of you for the Remission of Sins or as it is Acts 22.14 Arise and be Baptized for the washing away of thy Sins God gave Abraham the Land of Promise by word of mouth but Gen. 13. he bids him go
and no necessary Grace shall be wanting unto you Look that you be patient in waiting and patient in bearing Do not misinterpret God's dealings with you There are two passages I would have you take special notice of that Ground that brought such Fruit as answer'd expectation (d) Luk. 8.15 was an honest and good heart which kept the Word and brought forth fruit with patience The other is in your patience possess your souls patience contributes much to both Fruitfulness and Comfort Let 's make an Essay Thou would'st have God manifest his Love to thee in a more ravishing manner stay a while thou wantest another kind of dispensation first and most viz. to feel more of the evil of sin that thou mayst be more watchful and more holy So soon as a tryal comes thou wouldst have it remov'd stay a while it hath not done the work for which God sent it God in kindness binds on the Plaister till he hath effected the Cure Thou art at a loss thou knowest not what God will doe with thee be it so it is not fit thou shouldest God doth not use to tell his Children before-hand what he will do with them God expects we should gather up our Duty from the Precepts of his Word and from the hints of his Providence We read (e) 2 King 13.17 18 19. that when the Prophet Elisha had given King Joash a Promise and a sign of deliverance from Syria God expected that his own reason and faith should prompt him so to improve a second sign as to pursue the victory to a conquest but he understood it not and so miscarryed Do you learn to hold on in the use of all Means for the engaging of your hearts more to God We (f) Heb. 6.11.12 13. desire that every one of you do shew the same diligence to the full Assurance of Hope unto the end that you be not sloathful but followers of them who through Faith and Patience inherit the Promises Not expecting to obtain the Promise till you have patiently endured and the same Apostle in the same Epistle tells us (g) Heb. 10.36 that you have need of patience that after you have done the will of God you might receive the Promise Thus much for the inward Means of loving God Outward Means for engaging our Hearts to love God are either Directing or Exemplary I. Directing The onely directing Means is the Word of God but seeing you shall in the following Sermons have particular directions about both Hearing and Reading of the Word I shall only hint these few things 1. Prize the Word Though our estimation of it will be exceedingly heightned by a further acquaintance with it yet you will find it singularly advantagious to the enflaming of your hearts to get your hearts as it were graciously forestalled with the valuation of the Word When we can count the Word sweeter than Honey to the taste better than Gold for a treasure more necessary than Food for our sustenance (i) Job 23.12 how can the Soul choose but love God whose love indited it Shall filthy books provoke carnal love and shall not the Book of God provoke Divine love endeavour to get but as spiritual a sence and relish of Divine Truths answerable to mens carnal gusts and feeling of other things do but dwell upon Truths till they affect you Only here observe this necessary Caution Dwell not so upon difficulties as to hinder your further enquiry into things more easily understood but wait in a course of diligence and you will be able to master those difficulties which 't is next to impossible suddainly to fathom Do but steer an even course between a careless neglect and an anxious perplexity about what you read or hear and you will certainly attain a deep knowledge of the things of God and a high measure of love to God 2. Set immediately upon the practice of those things which you shall be convinced to be your Duty Let not your Affections cool upon any duty pressed upon you Do something like that of (k) Dan. 2.8 c. Nebuchadnezzar God revealed to him something of moment he had lost the matter and understood not the meaning but was as others thought unreasonably importunate to recover both and that presently before the impression wore off and the heat went over So my brethren fix the Word by speedy practice Though the seed of the Word is long in growing to perfection yet it presently takes root in order to growth Were I therefore now exhorting you to Repentance and could bring you to no nearer a resolution than to repent to morrow my Exhortation were lost So now while I press you to love God and demonstrate from Scripture that it is your Duty offer you Scripture-helps that may be effectual provoke you with Scripture encouragements that may be overcoming if you now put off all this till a fitter time 't is a thousand to one you put it off for ever Read this over again and then think why should not I now believe this and how can I say I now believe it if I do not now put it in practice and how can I say I practise it if I omit any one Direction II. Exemplary Means And here I shall give you as short a touch as may be of Men Angels and Christ himself We are much drawn by Examples Examples they are not only Arguments but Wings They give us a demonstration that Precepts are practicable 1. Men. Why should not we love God as well as ever Abraham did God gives the word (k) Gen. 22 2.3 Abraham take now thy Son thy only Son Isaac whom thou lovest and offer him for a burnt-offering And Abraham rose up early in the morning c. Had he not loved God so far as the Creature can love God infinitely every word would have been as a dagger to his heart q. d. Abraham I gave thee that Name from thy being a Father of many People but now be thou the death of that seed which I intended to multiply God seemed to change his Name to Abraham as Solomon named his Son Rehoboam an Enlarger of the People who enlarged them from twelve tribes to two Take now no time to demur upon it Thy Son so many years prayed for and waited for Thine onely Son all the rest of thy children are not worth thy owning Isaac the Son of thy Laughter now the Son of thy Sorrow Whom thou lovest more than ever Father loved a child and that upon several justifiable accounts And get thee into the land of Moriah though no time to deliberate before thou resolvest yet time enough for repentance before thou executest thy resolutions And offer him there for a burnt-offering 't is not enough to give him up to be sacrificed by another but thou thy self must be the Priest to kill thy lovely child and then to burn him to ashes And Abraham rose up early c. he quarrels not with God What
shall save a soul from death 2. We should shew our love to the souls of others by seeking and endeavouring the encrease of their Faith Holiness and comfort as we should not be content to go to heaven alone but carry along with us as many as we can so we should not satisfie our selves to see them creep lamely thither but gird up the loins of their minds for them that they may more strenuously and with the more chearfulness and comfort walk thither Thus John endeavoured to bring the Saints to higher degrees of fellowship with God 1 John 1.3 That which we have seen said he and heard declare we unto you that you also may have fellowship with us and truly our fellowship is with the Father and with his son Jesus Christ they had this fellowship before in measure and degree but he would bring them to higher degrees of it as doth appear by what follows These things I write unto you that your joy might be full 3. Our love to our selves goes out freely what we have at hand we are ready to take Eccle. 3.13 Eccl. 5.19 when we stand in need of it The wise man observed it to be a Gift which God ordinarily gives the Children of men to eat and to drink and to enjoy the fruit of all his labour that he taketh under the Sun all the days of his life In the like manner we should go forth to others (c) Quomodo in quotidiana prece unquii diximus dimitte nobis debita nostra sicut nos dimittimus debitoribus nostris animo discrepante cum verbis oâ—atione dissidenâ—e cum sactis Hieron ad Castorinam If our Neighbour stands in need of forgiveness we should forgive freely as we expect that God or man should forgive us if he need a gift from us we should give freely and open our hearts readily to supply his wants according to the ability God hath given us as we expect that God or man should give to us if we were in the like necessity The Apostle commends the Macedonians for this that when their brethren stood in need of their Charity to their power yea and beyond their power 2 Cor. 8 3. they were willing of themselves To (d) Multum detrahit beneficio qui nolentem tribuisse se ipsa Cunctatione testatus est ac non tam dedisse quam non retinuiste Sen. de Ben. 1 Tim. 6.18 Psal 5.6 give freely and readily adds much to the goodness of a good work the way to be rich in good works is to be ready to distribute willing to communicate 4. We love our selves unfeignedly no man useth to dissemble with himself or endeavours to feed himself with good words only but is very real and cordial to himself in all things And thus it is required we should be to others God desireth truth in the inward parts he would have us true to him and true to one another 1 John 3.18 My little children let us not love in word neither in tongue but in deed and in truth Rom. 12.9 Let love be without dissimulation Outward and dissembled love is little better than inward and real hatred If blessing be only in the mouth cursing is not like to be far from the heart Psal 2.4 They bless with their mouth but they curse inwardly Such a blessing with the mouth had Christ from the Pharisees in this chapter Master we know thou art true and teachest the way of God in truth ver 16. neither carest thou for any man for thou regardest not the person of men very well said but Jesus perceived their wickedness ver 18. They came with words of love and respect to cover the wickedness of their hearts and wanted that inward affection that Titus is commended for toward the Corinthians 2 Cor. 7.15 5. We do not only love our selves truely and sincerely but with some fervency there is always some heat as well as heart in love to our selves you may observe it ordinarily that when self is concerned in any thing that affection which is moved about it hath some heat in it if it be anger there is heat in anger if it be love there is heat in love Indeed all men are very apt to exceed and go much beyond their bounds when self is concerned as if they were to love themselves with all their hearts with all their soul 1 Sam. 18.1 and with all their mind however it is allowable that a man be warm in love to himself especially to his soul which is the best part of himself Well then our love to others must not be cold when the matter of love is good it is good to be zealously affected in it 2 Cor. 7.7 Gal. 4.18 When Paul understood the fervent mind of the Corinthians towards him as he was a servant of Christ for the good of their souls it did affect him with great joy Let our love to others be first pure and then it is not like to be too fervent 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth see that ye love one another with a pure heart fervently 6. We love our selves very tenderly No man ever yet hated his own flesh Eph. 4.29 but nourisheth it and cherisheth it If the body be wounded or pained how tender are we of it the eye will look to it very carefully and it may be weep over it the hand will diligently keep off any thing that might hurt or offend it and is ready to apply any thing to it for the cure of it with the greatest tenderness that may be After the same manner we ought to express our love to others it is required of us that we be kind one to another Eph. 4 32. tender-hearted 1 When others are under sufferings we should be so tender as to have a quick sense of them in our selves Rom. 12.15 Heb. 13.3 Others sufferings should work compassion and cause a fellow-feeling in us so as to make us weep with them that weep and to be bound with them that are in bonds When Nehemiah heard of the affliction of his people though he himself was in a better condition he sate down and wept Neh. 1.4 and mourned certain days We see that Beasts themselves are touched with the sufferings of any of their kind if one of the herd make an outcry or declare his sufferings by his moaning how sensible are the rest of it How do they come about him and shew their readiness to yield him help if it were in their power How much more should humanity cause men to shew what a tender regard they have of the sufferings and afflictions of other men 2 We should be tenderly affected towards others when they are overtaken in a fault and not be too (e) Solemus propriorum clementes esse judices alienorum verò stricti inquisitores Greg. Nezianz Gal. 6.1 rigid and severe in dealing with them and the more tender
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
holy of the Lord twice in this 13. verse and this not in reference only to the seventh day but in reference to the first day of the week which this Evangelical Prophet had then by divine revelation in his eye How much more doth it concern us who are reserved to this glorious Administration under the Gospel to own the Divine right of the Evangelical Sabbath Surely it is the voice of the glorious Trinity that calls it my holy day God the Father by Creation God the Son by Redemption and God the Holy Ghost by Sanctification sending down a rich and plentiful effusion of Gifts and Graces upon the Apostles for the enabling them to go forth and convert the Gentiles by the preaching of the Gospel To deny God his own right is Sacriledge and Atheism We learn from hence that we must give God the whole Entire day my day saith God a few hours or the forenoon vvill not serve Gods turn but he challengeth the whole time as his own peculiar There is a great dispute amongst Divines when the Sabbath begins and when it ends the text determineth the controversie saith God all is mine The vvhole 24 hours is Sabbath look how many hours vve reckon to our days so many hours vve must reckon to Gods days also if vve vvill be ingenuous Obj. But vvho is able to spend the vvhole 24 hours in religious duties without any intermission Answ None neither is it required for neither do we our selves on our days spend the whole 24 hours in the imployments of our particular places and callings but vve allow our selves a sleeping time and a time for preparing our food and a time for eating and drinking and other refreshments of nature both for our selves and our relations and so doth God also provided always 1. That vve be not overlavish and prodigal in our indulgences to the flesh and the concernments of the outward man that vve exceed not our limits of Christian sobriety and moderation 2. Provided that we do not those things with common spirits we must eat and drink and sleep as part of the Sabbath-work with heavenly minds and Sabbath affections The occasional Sabbaths amongst the Jews gave them a greater latitude no more time of those days being counted holy than was spent in the publique service of the day which continued but from nine of the clock in the morning when the morning sacrifice was to be offered and ended at three of the clock in the afternoon at evening sacrifice But the weekly Sabbath was holy in the whole extent of it not indeed by constitution but by institution and consecration God blessed the Sabbath day and hallowed it i. e. set it apart for divine and holy uses of which more infra In our sanctifying of the Sabbath Rule or Note we must have an equal respect to the negative prohibition as to the affirmative injunction i. e. to what is forbidden as well as what is commanded è contra And this is a rule which holds in the exposition of all the Commandments of the Law and of the Gospel Cease to do evil and learn to do good The negative and affirmative precept have such a mutual relation one to another that one doth infer the other and take away one and you destroy the other It is impossible to do what is commanded without due care of avoiding what is prohibited neither can that man rationally pretend to keep the Sabbath that lieth a bed all day because he doth not work not he that followeth his servile labour because possibly he may perform some religious duties What God hath joined together let no man put asunder Carnal sports and pleasures are as great a profanation of the Sabbath as the most servile labour and drudgery in the world Dicing and carding do as much violate the Law of the Sabbath as digging and carting playing as much as ploughing dancing and morrice-games as much as working in the smiths-forge Bowling and shooting as well as hewing of wood and drawing of water The reasons are clear for 1. Sports and pleasures are as expresly forbidden as bodily labour in our ordinary vocation for he that said thou shalt do no manner of work said also thou shalt not find thine own pleasures c. 2. Sports and pleasures are as inconsistent with a Sabbath frame of spirit as the grossest labour in our calling yea I 'le undertake that a man in his particular calling may more easily get good thoughts of God and of eternal life c. than a person that is drench't and immers't in vain delights and sports In such cases men are usually so intent upon their sports and pastimes that it is not easie to edge in a good serious thought in the midst of sensual delights Tota in toto tota in quâliâ—et parte A man in his carnal pleasures is like the soul in the body All in all and all in every part of their pleasing vanities pleasures do fox and intoxicate the brain when as labour is apt to make them serious and considerate 3. Reason Pleasures are as great diversions from the duty of a Sabbath as labours It is conceived Adam should have had a Sabbath in Paradise had he persisted in innocence why not because his dressing of the garden would have wearied him for weariness is the fruit of sin but his dressing of the garden would have been a diversion from attending his Creator in the Ordinances of a Sabbath 4. Carnal pleasures leave a defilement on the spirits and so do totally unfit the soul for communion with God That Character lovers of pleasures more than lovers of God how fully doth it agree to such kind of profaners of the Sabbath Pleasures draw off the mind from God and justly cause God to withdraw from the soul how totally doth this indispose to Sabbath work In heaven they cease not day and night saying holy holy holy c. Oh Christians never think of reconciling carnal pleasure and Communion with God together it is impossible 7th Obs Not speaking thine own words The Sabbath is polluted by words as well as by works Christ will judge men in the great day for their words and by them will he either justifie thee for sanctifying the Sabbath or condemn thee for profaning of it I am afraid it is the great controversie God hath with this nation not only profane but even professors are all guilty of not sanctifying the name and Day of God in their talk and discourses upon the Sabbath Day If Jesus Christ should join himself to our Tables Luke 24.15 16 17. or lesser companies as he did with the two Disciples going to Emaus and ask us what manner of communications are these which ye have one with another how might the question fill our faces with paleness and strike us speechless Alass who can tell what day it is by mens discourses and conferences one with another how vain foolish unprofitable and unsavory is most
c. Ye denied the Holy One c. And well it may for it is the holy day of the holy Son of God yea God the Father and God the Son have put off their own holiness upon it Not essentially for that is incommunicable Nor is it an Inherent holiness which they have Communicated to it 2 Pet. 1.4 as the Saints of God have who are made holy by a supernatural change of their natures But the Sabbath is holy by divine Institution by special dedication and consecration God having hallowed this day above all other days in the week by separating it from common and civil uses and consecrating it to holy and religious ends and purposes viz. to be a Sabbath of holy rest But now The Question Question is How may we thus call the Sabbath holy or When may we be said truly to make it holy 1. When we make Gods hallowing and sanctifying this day our Motive and Argument to sanctifie it by a holy Observation of it Answer when that which God hath called holy by his divine sanction we dare not call it common and profane by prostituting of it to unsuitable actions words or thoughts There is a real calling it unholy as well as vocall He or She that spends the day or any part of it in doing evil or in doing nothing or in doing nothing to the purpose he proclaimeth to the world what he calleth the day although he speak not a word he speaks his heart by interpretation and when all is done our works are more credible Interpreters of our hearts than our words or profession Why call ye me Lord Lord and do not the things which I say Then we believe it holy when we keep it holy 2. Then we call the Sabbath holy when we sanctifie our selves for the Sabbath and for the Ordinances of the Sabbath If we have no care what frame of spirit we bring with us into the day nor with what frame we drive thorough it we are far from calling the Sabbath the holy of the Lord. For their sakes saith our Lord I Sanctifie my self John 17.17 I Sanctifie my self i. e. I separate my self wholly for the work of a Redeemer If the Lord Jesus separated himself for our sakes should not we much more separate our selves for his Then we believe Christ to be our holy Redeemer when we labour to be an holy people Holy as he is holy and then we have high venerable thoughts of the holiness of the Sabbath when we labour to be holy as the day is holy an unsuitable spirit is a profanation of the Sabbath The Day holy but we unholy what a reproach is this Holiness becomes thy house for ever q. d. Psal 93.5 Ceremonies were to continue but for a time but holiness is the standing qualification of thy day and of thy worshippers for ever 3. When we make holiness in the beginning and increase of it our design in our sanctifying of the day and of our attendance upon the Ordinances When we make holiness our business It is the great end for which God hath ordained a Sabbath Exod. 31.13 Ezek. 20.12 Verily my Sabbath ye shall keep for it is a sign between me and you that ye may know that I am the Lord that do sanctifie you Not a Ceremonial sign but a Moral sign a Covenant sign a kind of a Sacramental sign a Medium to effect what is promised in the Covenant 1 Cor. 11.23 25. as water in Baptism and bread and wine in the Lords Supper Oh when Gods design and mans design meets when God makes a Sabbath for a Medium to make his people holy and they keep a Sabbath that they may be holy this is excellent this is to call the Sabbath The Holy of the Lord. When we labour to bring as much holiness as we can into a Sabbath and to bring more holiness out of a Sabbath to come out of Gods day more holy than we came into it This is to sanctifie a Sabbath indeed 4. Then we call it holy when the more pure and holy the Sabbath is kept and the more purely and holily the Ordinances are dispensed the more our souls do love them the more beauty and glory we do see in them As David expresseth his affection to the word Thy word is very pure therefore doth thy servant love it It is very sad when the more purely and the more holily the word is dispensed the more people dislike it and pick quarrels with it as that vile people did who cried to their Prophets prophesie not Or if you will be prophesying prophesie smooth things Jer. 30 10 11. Sermons that will go down pleasantly discourses of peace that will not trouble our Consciences nor cross our corruptions but cause the holy one of Israel to cease from before us It was the Holy one of Israel c. the title which the prophets used in their Sermons but their ears were so tender they could not bear it if the Prophets would prophesie of the Merciful One of Israel and of the Bountiful One The Omnipotent One c. let them go on but they cared not so much for holiness and strictness as they pressed upon them from day to day this did not please their palate So when it is with a people in reference to other Ordinances Prayer and the Sacraments the more corrupted they be with the mixtures of men and of humane inventions the more acceptance and applause they find this argues that men seek not Jesum propter Jesum Christ for Christ his sake nor Ordinances for their purity nor Sabbaths because they be Holy days of an Holy God When to get holiness and to grow in holiness is our design Sanctifying Sabbaths John 17.17 When we sanctifie Sabbaths that God may sanctifie us by his Sabbaths and by his truth as our Lord prayeth then we do call and account the Sabbath indeed Sanctum Domini The Holy of the Lord. 5. We do truly count the Sabbath the holy of the Lord when we come out of Sabbaths as Moses came down from the Mount With our faces shining When we bring with us the savour of Christ Psal 45.8 his sweet ointments upon our garments When they with whom we converse may take notice that we have been with Jesus Acts 4 13. It is sad when men come out of a Sabbath just such as they came in as vain and loose as proud worldly wanton lovers of pleasures more than lovers of God in a word as fit for sin as they were before They sanctifie the Sabbath indeed who can in truth say with the Apostle 2 Cor. 4.18 We all with open face beholding as in a Glass or mirrour the glory of the Lord are changed or Metamorphosed into the same image as by the spirit of the Lord. When the Sabbath leaves its Image and Impress upon us in some measure then we do count it and keep it holy Surely the Sabbath
is the very spring upon which the holy conversation of the whole week is turned and moved And therefore it is observable that the Sabbath stands as it were betwixt the two Tables the last precept of the first Table and the Preface to the Second To shew us that it is the Bond of union between both Tables that without a severe sanctification of the Sabbath the Duties of both Tables will fall to the ground Whence in the Primitive times of Christianity the strict observation of the Sabbath was accounted the principall character of a true Saint And so it is even at this day there are such Christians for exemplary holiness as those which are taken notice of to make most conscience of sanctifying the Sabbath But so much for the second duty I come now to the Third Branch or Duty of Duties wherein sabbath-sanctification consists Sc. Honourable If thou call it or make it or keep it as an Honourable day Heb. Mecubbar which signifieth honourable or glorious The Duty implied is we must keep the Sabbath as the Honourable Glorious Day of Jehovah Truly glorious things are spoken of this Honourable Day The Jews were wont to call it the Queen of Days the week-days they called prophane days but the Sabbath after Gods example here they called Holy My Holy Day saith God it 's Gods peculiar One of ours now translated into his glorious rest honours it thus calling it The Map of heaven the golden spot of the week Vide Mr. Gee Swinnock in his good wish to the Lords day the market-day of the soul the day-break of eternal brightness the Queen of days the blessed amongst days the cream of time the Epitome of eternity Heaven in a glass the first-fruits of an everlasting and blessed Harvest and much more to that purpose The week-days are as it were the back-parts of the week made to carry burdens a meer Servant or Slave made to do the drudgery of the humane life The Sabbath is the face the seat of Majesty which God hath made to look upward and to contemplate the glory of the Heavens and of the maker thereof The week-days are like the Terrestrial Globe wherein are painted to us the Earth with the inferiour and more ignoble creatures The Sabbath is the Celestial Globe Heb. 12.22 23 24. wherein we have the prospect of Mount Sion the City of the living God the heavenly Jerusalem and of an innumerable company of Angels of the general assembly and Church of the first-born and of God the Judge of all and of the spirits of just men made perfect and of Jesus the Mediator of the New Covenant c. The beholding of these glorious visions truly beatifical are the work of a Sabbath Moreover to discover to you the glory of a Sabbath consider we another excellent passage in our quoted Author ut sup speaking of the Sabbath All the graces triumph in Thee All the Ordinances conspire to enrich Thee The Father ruleth Thee The Son rose upon Thee The Spirit hath overshadowed Thee Thus it is done to the Day which the Lord delighteth to honour on Thee light was created the Holy Ghost descended Life hath been restored Satan subdued the Grave Death and Hell conquered c. Much more might be added but rather The Question Question is When do we make the Sabbath or how may we make it to us an Honourable Glorious day Answer 1 Then we call the Sabbath Honourable when we make Honourable preparation for it To which purpose it is useful to mind seriously that word which stands as a watch-man at the door of the fourth Commandment Remember the Sabbath to keep it holy Remember It is like the Baptist the voice of one crying prepare ye the way of the Lord or that Eccl. 5.1 keep thy foot when thou goest to the house of God c. It calls for solemn preparation for a Sabbath and the ordinances of a Sabbath a duty wofully neglected amongst Christians some little preparation people make for a Sacrament and it is to be feared there is more of superstition in it than Evangelical affection to the day consisting rather in a Ceremonial abstinence from meat and drinks than a serious separation of the heart and affections for communion with God But as to the Sabbath there is rarely any thing to separate between the drudgery of the week and the solemnities of the sabbath but a little sleep and that usually less than any other night is allowed people loading the Saturday-night with so many worldly affairs that the Lords-day-morning is too little to satisfie their sluggish indulgences of the flesh and there is not time either for closet or domestick devotion they cannot force themselves out of their bed time enough to join with the Congregation until half the publick worship be finished The Jews shall rise up against this generation and shall condemn them of whom it is reported they were so severe in their parascueves or preparations for the Sabbath which were precisely to begin at three of the clock in the afternoon Buxtorf that if the servants in the Family were cast behind in dispatching the servile labour of the Family the Master of the house though he were a Nobleman would not refuse to set his hand to the lowest drudgery that they might observe the punctual time of preparation this argued an honourable estimation of the Sabbath 2. Then we call it honourable when we give it honourable entertainment When we awaken our selves in such good time yet so as we may not indispose nature for the service of the day as David did Psal 108.2 awake my Psaltery and Harp I my self will awake right early I say to get up early in the morning Maâ—h 28.1 to meet our blessed Lord and Bridegroom coming from his Sepulchre to visit us That which is but fancied of the natural Sun its dancing upon Easter-day in the morning for joy of the Lords Resurrection I have known reallized by some excellent Christians whose hearts have not only leaped in them but themselves have hasted out of their beds and have leaped and skipped up and down in their chamber when the morning light of the Sabbath hath shined on them in remembrance of the Sun of Righteousness arising from the grave with healing under his wings Such extraordinary impulses and ravishments are not every Christians attainment and must not be imitated to the prejudice of the Body the spirit may be willing but the flesh is weak but certainly every Christian that hath the love of Christ shed abroad in his heart will be careful to abate himself somewhat of his wonted indulgences on that morning which was his redeemers Birth-day that he may have time to get on his wedding Garment by meditation Psal 2.7 reading and prayer that he may go forth to meet him whom his soul loveth in the publick solemnities of the Sabbath and bring him home with him into the chamber of her that conceived him
Cant. 3. This is to call the day Honourable Thirdly Then we call it Honourable when we have a precious esteem of every moment of Sabbath-time and jealous lest any drop of it should run waste even the filings of Gold and the dust of Diamonds are pretious No man can call the Sabbath Glorious that sets light by an hour or minute or moment of so Divine a creation Time is a ring of Gold but the Sabbath is the rich sparkling Diamond in it Davids heart smote him for cutting off but a lap of Sauls Royal coat So should ours for profaning or unprofitably wasting any part of Christ's day It is like his seamless coat and cannot be divided without sacriledge Fourthly The day is honourable when we have a singular esteem of all the Institutions and Ordinances of the day When Prayer is precious and the word Read Preached is precious when singing of Psalms is precious the Sacraments precious when every one in its time and order is observed with such due regard that none do justle out or exclude the other but one doth catch in the other as the links in a chain of Gold Fifthly When it is the grief of our souls that we can keep Sabbaths no better and strive cordially and conscientiously to keep the next better than we did the last Sixthly and lastly when we are careful that all ours as well as our selves keep Sabbaths this is a main clause in our obedience to the 4th commandment Thou thy Son and thy Daughter thy man-servant and thy maid-servant c. Every one in their several capacities must keep the Sabbath To be strict our selves in the duties of a Sabbath and careless what the rest of our Families do whether our children or servants steep or be idle dance or play at cards sing idle songs or take Gods name in vain c. This is not to call the Sabbath Honourable Deut. 5.14 Gen. 8.19 I know Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord. And shalt honour him or glorifie him From Cabad honorare The verb in the Hebrew Vecibbactto may be rendred It or Him but the sence seems to incline to the latter Him rather than It the day having had its title of veneration put upon it before honourable this may more properperly belong to God even to the whole blessed and glorious Trinity requiring at the hands of every one that enjoyeth this blessed priviledge of a Sabbath that they ascribe the honour and glory of it unto God and that is done 1. When we make divine Authority the sole ground of our separating and sanctifying the whole day to his peculiar Service and Worship without alienating any part or parcel of that holy time to our own carnal uses and purposes Keep the Sabbath day to sanctifie it there 's the duty as the Lord thy God commanded thee there 's the Authority 2. When as we make Gods command our ground so we make Gods glory our end When we make it our design to set up God Father Son and Holy Ghost in all his glorious and infinite perfections in our Adorations and Admirations upon that his holy day And that is done in a special manner when we make it the great business of a Sabbath To ascribe to each glorious Person in the Trinity the glory of his proper work and operation whereby he challengeth a title to and interest in the Sabbath ex gra 1. When we ascribe to God the Father the glory of the stupendious work of Creation and that is done by a due contemplation of all his glorious Attributes shining forth in this beautiful structure of heaven and earth celebrated by the Royal Psalmist in Psal 19. v. 1. The heavens declare the glory of the Lord and the firmament sheweth his handy work the transcendent excellencies of the glorious Jehovah are conspicuous and illustrious in this admirable Theatre of the world that is to say 1. His Power 1. In creating all things out of nothing 2. And that by a word of his mouth 2. His Wisdom In making all things in such a beautiful and exact manner and order Galen l. de usu partium As the great Physitian said of the body of man no man can come after God and say this might have been better so in the Fabrick of Heaven and Earth neither man nor Angels can say here is a Defect and there is a redundancy it had been better there had been more Suns and fewer stars more land and less Sea c. No when the divine prophet had stood and in his most serious contemplation looked through the Creation he could spye out nothing that could have been otherwise but breaks out in admiration O Lord how manifold are thy works In wisdom hast thou made them all he could see nothing from one end of the Universe to the other but what speaks infinite perfection In wisdom hast thou made them all and as the Omnipotency and wisdom of God is magnified in the Creation so also 3. His bounty in bestowing all this visible creation upon man for his use and benefit as one saith God made man last that he might bring him as a father brings his son into an house ready furnished This is one branch of our honouring God when we ascribe to God the Father the glory of the work of Creation Secondly When we ascribe to God the Son the glory of his most glorious work of Redemption wherein these particulars are wonderful 1. His inessable incarnation 1 Tim. 3.16 Without controversie great is the mystery of godliness God manifest in the flesh i. e. The invisible God made visible in a bâ—dy of flesh This was a Mystery indeed A Son in Heaven without a Mother Gal 4.4 And a Son on Earth without a Father Secondly Christ his stupendious being made under the Law Behold he that made the Law was made under the Law under the Ceremonial Law that he might abolish it under the Moral Law The preceptive power of it that he might fulfill it that so every believer might have a Righteousness which he may call his own Rom. 10.4 The maledictive power of it that he might take it away Gal. 3.13 3. Christ his work of Redemption was principally transacted by his death and passion for therein he laid down pretium Redemptionis Acts 20.28 the price of Redemption which was his own precious blood 1 Pet. 1.18 19 20. 4. This great work and mystery of our Redemption was perfectly consummated in Christ his glorious Resurrection Col. 2.15 wherein he spoiled principalities and powers and made a shew of them openly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some render it in it and would refer it to his Cross but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood here in the masculine gender not in the neuter and so to be translanted in himself Christ rising from the dead like a conqueror lead
heart 2. A believing heart 3. A loving heart 1. Then hear the Word with an understanding heart The vvay-side hearers hear but do not understand Mat. 13.19 (y) When any one heareth the word and understandeth it not this is he that receiveth the seed by the ways side but they that receive it into good ground that is into an honest heart understand it v. 23. (z) But he that received seed into the good ground is he that heareth the word and understandeth it Jesus Christ calls upon his auditors to hear and understand Mar. 7.14 (a) Hearken unto me every one of you and understand and blames them that do not understand v. 18. (b) And he saith unto them are ye so without understanding also and it was his manner after preaching to ask if they understood him Math. 13.51 (c) Jesus saith unto them have ye understood all these things the generality of hearers are vvithout understanding they neither understand doctrinal nor experimental truths not the one for lack of knowledge nor the other for lack of feeling and hence it is that they remember so little of the Word and that they are so little affected with the Word 2. With a believing heart Mar. 1.15 (d) Believe the Gospel 2 Chron. 20.20 (e) Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Two things especially vve are to mingle our faith with the threatnings and the promises With the threatnings so the people of Nineveh Jonah 3.5 (f) So the people of Nineveh believed God With the promises Exod. 4.31 (g) And the people believed and when they heard that the Lord had visited the children of Israel they bowed their heads and worshipped Were the threatnings and promises which are constantly preacht fully understood throughly believed and brought home to your Consciences by spiritual application this would quickly put an end to sin for the threatnings would scare you from sin the promises would allure you to duty 3. With a loving heart 1 Pet. 2.2 (h) As new born babes desire the sincere milk of the word as new born babes love the brest David was a great lover of the Word of God Psal 119.140 (i) Thy word is very pure therefore thy servant loveth it He loved it exceedingly 167 (k) My soul hath kept thy testimonies and I love them exceedingly his longing after the word was so vehement that it almost consumed him v. 20. he loved it far better than gold 127. but hovv far he loved it he could not tell 97. and therefore leaves it with God to judge his love to it 159. (l) Consider how I love thy Precepts Brethren had there been such a love in the people of England to the word the mouths of so many Ministâ—rs had never been stopped and whereas we judge that such and such are the causes of it pray let us remember that no man living can take the word from us unless they be first impowred by our disaffection to it 4. And last Direct If you would profit by hearing of the word keep what you hear of it Luke 8.15 Having heard the word keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hold fast the word that it slip not from us 1 Thess 5.21 Luke 4.42 1 Cor. 15.2 you know if the seed be not kept in the ground it is sown to no purpose so if the Word be not kept in the memory and in the heart it will come to nothing keep therefore the Word in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast lest the Devil snatch it from you for look as the fowls of the air follovv the seeds-man to pick up the corn as soon as he hath scattered it so the prince of the air the devil is at hand to take the Word out of our hearts Mar. 4.15 (n) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Immediately as soon as we have heard the Word the Devil is at hand to take the Word out of our hearts He taketh the Word out of our hearts in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he snatcheth it and if you would know vvhy the Devil is so hasty to snatch away the Word Christ tells you Luk. 8.12 (o) Then cometh the Devil and taketh away the word out of their hearts least they should believe and be saved But how shall we keep the Word 1. Repeat it in your families the Bereans conn'd over Pauls Sermons and examined his proofs and allegations Act. 17.11 (p) They received the word with all readiness of mind and searched the Scripttures daily whether those things were so 2. Talk of it as you go from hearing Jesus Christs hearers talkt of the Word by the vvay Luke 24.32 (q) Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures after Paul had preacht the Jews departed and had great reasoning amongst themselves Act. 28.29 (r) And when he had said these words the Jews departed and had great reasoning among themselves 3. Pray to the Lord that he would preserve the Word in your hearts by his spirit the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it and that is the Holy Ghost 2 Tim. 1.14 (s) That good thing which was committed to thee keep by the holy Ghost which dwelleth in us pray then after the Word as David 1 Chron. 29.18 (t) The Lord God of Abraham Isaac and Israel our fathers keep these for ever in the imagination of the thoughts of the hearts of thy people and such a prayer coming from an honest heart shall secure the word so that it shall abide with you and it shall come after to your minds it shall come seasonably in the very nick and stress of exigency and it shall come with efficacy and power Thus much shall serve for the resolution of the question how to hear the word so as to profit by it only this I add and conclude that if God shâ—ll bless these directions and give us thus to hear his word it will be an excellent sign that God will continue the preaching of it to us and that his Ministers shall teach these things which concern the Lord Jesus Christ with all confidence no man forbidding them How we may Read the Scriptures with most Spiritual Profit Serm. VIII Deuteronomy 17.19 And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them WHat Cicero said of Aristotle's Politicks may not unfitly be said of this Book of Deuteronomy it is full of golden eloquence In this Chapter God instructs the People of the Jews about setting a King
over them And there are two things specified in order to their King His 1. Election 2. Religion 1. His Election v. 15. Thou shalt in any wise set him over thee whom the Lord thy God shall chuse Good reason God should have the choice of their King seeing by him Kings reign Prov. 8.15 2. His Religion v. 18. When he sitteth upon the Throne of his Kingdom he shall write him a Copy of this Law in a Book out of that which is before the Priests * Levitici Sacerdotes in atrio templi volumen legis quod erat primariae authoritatis custodiebant P. Fagius Here was a good beginning of a Kings reign the first thing he did after he sate upon the Throne was to Copy out the Word of God in a Book And in the Text It shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them It shall be with him The Book of the Law shall be his Vade mecum or daily Companion Charles the Great used to set his Crown upon the Bible Indeed THE BIBLE is the best Supporter of the Crown And he shall read * Legere debuit sibi privatim in templo ut sciret populus neminem à lege excipi Grotius therein It is not below the Majesty of a Prince to peruse the Oracles of Heaven in them are comprized sacred Apothegms Prov. 8.6 I will speak of excellent things In the Septuagint it is (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grave things in the Hebrew Princely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b things such as are fit for a God to speak and a King to read Nor must the King only read the Book of the Law at his first instalment into his Kingdom but he shall read in it all the days of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life He must not leave off reading till he lest off reigning And the reasons why he must be conversant in the Law of God are in the subsequent words 1. That he may learn to fear the Lord his God Reading of the Word is the best means to usher in the fear of the Lord. 2. That he may keep all the words of this Law to do them 3. That he may prolong his days in his Kingdom I shall now confine my self to these words He shall read in it i. e. the Book of the Law all the days of his life The holy Scripture is as Austin saith a (d) Qu d est sacra Scriptuâ—a nisi quaedâ—m episâ—ola Omni potentis Dei ad creaturam iâ— qua verba Dei sâ—nant cor Dei discitur Aug. in Psal Golden Epistle sent to us from God This is to be read diligently ignorance of Scripture is the mother of errour not devotion Matth. 22.29 ye err not knowing the Scriptures We are commanded to search the Scriptures John 5.39 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver How diligently doth a Child read over his Fathers Will and Testament and a Citizen peruse his Charter with the like (e) Quaerit Scriptura lectâ—rem vigilantem desidiâ—sum resiuit Rivet Isag â—d scriptur c. 13. diligence should we read Gods Word which is our Magna Charta for Heaven 'T is a mercy the Bible is not prohibited Trajan the Emperour forbade the Jews to read in the Book of the Law Let us enquire at this sacred Oracle Apollos was mighty in the Scriptures Acts 18.24 Melancthon (f) Melch. Adam in vita Melancth when he was young suck'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere Milk of the Word Alphonsus King of Arragon read over the Bible fourteen times That Roman Lady Cecilia had by much reading of the Word made her Breast Bibliothecam Christi the Library of Christ as (g) Si Alexander Homerum ita amplexus est Scipio Afric Zenophontis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vix è manibus d posuit quid nes in sicro codicâ— agere oportet Quistorp vide Chytraei praelect in Jos Mornaeum Hierom speaks Were the Scriptures only in their Originâ—l Tongue many would plead excuse for not reading but when this sword of the spirit is unsheathed and the Word is made plain to us by being translated what should hinder us from a diligent search into these holy Mysteries Adam was forbid upon pain of death to taste of the Tree of Knowledge Gen. 3.17 In the day thou eatest thereof thou shalt sâ—rely dye But there is no danger of touching this Tree of holy Scriptures if we do not eat of this Tree of Knowledge we shall surely dye What will become of them who are strangers to Scripture Hosea 8.12 I have written to him the great things of my Law but they were counted as a strange thing Many lay aside Scripture as rusty Armor Jer. 8.9 they are better read in Romances than in St. Paul they spend many hours inter pectinem speculum between the Comb and the Glass but their eyes begin to be sore when they look upon a Bible The very Turks will rise up in judgment against these Christians they reverence the Books of Moses and if they find but a leaf wherein any thing of the Pentateuch is written they take it up and kiss it They who slight the Word written slight God himself whose stamp it bears To slight the Kings Edict is an affront offered to the Person of the King Scripture-vilifiers (h) Dei eloquia rejicientes multis se exiâ—ialibus lâ—qu is involvunt Calvin are in a damnable state Prov. 13.13 Whoso despiseth the Word shall be destroyed Nor is it enough to read the Word of God but it should be our care to get some spiritual emolument and profit by it that our Souls may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished up in the words of faith 1 Tim. 4.6 Why else was the Scripture written but that it might profit us God did not give us his Word only as a Landskip to look upon but he delivered it to us as a Father delivers a stock of Money to his Son to improve 'T is sad not to profit by the Word Quest to be like a body in an atrophy that doth not thrive Men would be loath to trade and get no profit The grand Question I am to speak to is this How we may read the Scriptures with most spiritual profit Resp 'T is a momentous Question and of daily use R. For the resolution of this Question I shall lay down several Rules or Directions about reading of Scripture 1. If you would profit by reading remove those things which will hinder Direct 1 your profiting That the Body may thrive obstructions must be removed There are three obstructions must be removed if you would profit by Scripture 1. Remove the love of every (i) Plaâ—imi peccata radunt
the Course of this World after the Prince of the power of the Air the Spirit that works now in the children of disobedience among whom also we had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind There all our Enemies appear abreast the Devil as the Grand deceiver and principal of all wickedness the World with its Pleasures Honours and Profits as the Bait by which it doth deceive us and steal away our hearts from God and pervert and divert us that we should not look after the one thing necessary the Flesh is that Corrupt Inclination in us which entertains and closeth with these Temptations to the neglect of God and the wrong of our own Souls this is very importtnate to be pleased and is the proper internal cause of all our mischief for James 1.14 Every man is inticed and drawn away by his own lust These must be renounced before we can return to God for till we put away our Idols we cannot incline our hearts to the true God Josuah 24.23 And these are the great Idols by which our hearts are estranged from him When God is laid aside self interposeth as the next Heir and that which we count self is the flesh Many wrong their own Souls but never any man hated his own flesh That which feeds the flesh is the World and the Devil by proposing the Bait irritateth and stirreth up our affections Therefore we must be turned from Satan to God we must be delivered from the present evil World we must abstain from fleshly Lusts for God will have no Co-partners and Competitors in our hearts 2. A devoting and giving up our selves to God Father Son and Holy Ghost as our God 2 Cor. 8.3 and Rom. 6.13 As our owner by Creation Psal 100.3 And by Redemption 1 Cor. 6.19 20. As our Soveraign Lord Jer. 24.8 Isa 26.13 Other Lords besides thee have had dominion over us c. As the fountain of our life and blessedness Psal 31.14 I trusted in the Lord I said thou art my God Lam. 3.24 The Lord is my portion saith my Soul therefore will I hope in him Psal 119.57 I have said thou art my Potion therefore I will keep thy Precepts II. As to our Progress and Perseverance which is our walking in the narrow way and shews the sincerity and heartiness of our consent in making the Covenant And besides this is not the work of a Day but of our whole Lives we have continual need of coming to God by Christ Here three things are required 1. As to the Enemies of God and our Souls there must be a forsaking as well as a renouncing the Devil must be forsaken we must be no more of his party and confederacy we must resist stand out against all his batteries and assaults 1 Pet. 5.8 9. the World must be overcome 1 John 5.4 5. and the flesh must be subdued and mortified Gal. 5.24 that we be no more governed by the desires thereof and if we be sometimes foiled we must not go back again but renew our Resolutions and the drift of our lives must still be for God and Heaven 2. As to God to whom we have devoted our selves we must love and please and serve him all our days Luke 1.75 we must make it our work to love him and count it our happiness to be beloved by him and carefully apply our selves to seek his favour and cherish a fresh sense of it upon our hearts and continue with patience in well-doing Rom. 2.7 till we come to the complete sight and love of him in Heaven 1 John 3.2 3. You must always live in the hope of the coming of Christ and everlasting glory Tit. 2.3 looking for the blessed hope and Jude v. 21. looking for the mercy of our Lord Jesus unto eternal life As we did at first thankfully accept of our recovery by Christ and at first consent to renounce the Devil the World and the Flesh and resolve to follow God's counsel and direction we must still persevere in this mind and use his appointed means in order to our final happiness The sum then of our Christianity is that we should by true Repentance and Faith forsake the World the Flesh and the Devil and give up our selves to God Father Son and Holy Ghost that he may take us for his reconciled Children and for Christ's sake forgive all our sins and by his Spirit give us grace to persevere in those Resolutions till our full and final happiness come in hand Seventhly This Covenant consisting of such Duties and Priviledges God hath confirmed by certain visible Ordinances commonly called Sacraments as Baptism and the Lord's Supper both which but in a different manner respect the whole tenour of the Covenant For as the Covenant bindeth mutually on God's part and ours so these Duties have a mutual Aspect or Respect to what God does and what we must do on God's part they are a Sign and a Seal on our part they are a Badge and a Bond. 1. On God's part they are sealing or confirming Signs as Circumcision is called a sign or seal of the righteousness which is by faith Rom. 4.11 that is of the grace offered to us in Christ so is Baptism which came in the Room of Circumcision Col. 2.11 12. In whom ye are circumcised buried with him in Baptism Surely the Gospel-Ordinances signifie as much grace as the Ordinances of the legal Covenant if Circumcision was a Sign and Seal of the Righteousness which is by Faith a or pledge of God's good will to us in Christ so is Baptism so is the Lord's Supper they are a Sign to signifie and a Seal to confirm to represent the Grace and assure the grant of Pardon and Life As for instance Baptism signifies Pardon and Life so does the Lord's Supper Matth. 26.28 29. That for our growth and nourishment this for our imitation Baptism is under our consideration at present that it hath respect to remission of Sins the Text is clear for it and so are many other Scriptures It was Ananias his Advice to Paul Acts 22.16 Arise and be Baptized and wash away thy sins and call on the Name of the Lord. So Ephes 5.26 That he might sanctifie and cleanse us by the washing of water through the Word The washing represents the washing away the guilt and filth of sin it signifies also our Resurrection to a blessed and eternal Life Baptism saveth by the Resurrection of Christ 1 Pet. 3.21 Well then it is a sealing Sign When God promised longer life to Hezekiah 2 Kings 20.8 he said What shall he the sign that the Lord will heal me So when he promiseth pardon and life to us What shall be the sign that the Lord will do this for us Baptism is this sign a witness between us and God Gen. 31.48 This heap is a witness between thee and me 2. On our part they are a Badge and a Bond to oblige us to the
through the Land and view it and build an Altar and offer Sacrifice there then was he actually invested in the Gift God gave Israel a grant of Canaan but the Clusters of Eschol were as it were the Livery and Seisin of it Though the Gift be sufficiently made over by the Promise yet 't is further ratified and more solemnly conveyed and delivered by the Sacraments 4. This is one Advantage more That the great Mysteries of godliness are laid before our Eyes in some visible Rites and so have greater force to excite the mind to serious Consideration When God will condescend to give us help against our Infirmities it must be by the Senses by which all knowledg comes into the Soul Now Feeling Smelling Tasting seem not so fit for this as being more gross and conducing to the welfare of the Body but Seeing and Hearing convey Objects to the Understanding and therefore are called the Senses of Discipline and Learning Now the Covenant is made by words which strike the Ear but the Seals by visible things set it before our Eyes and as the Apostle saith Christ is Crucified among us and evidently set forth Gal. 3.1 The sight doth in a more lively manner stir up the mind than the bare Hearing Washing from Sin doth fitly represent to us and raise thoughts in us about the Sanctification of the Spirit and so in a lively manner excite us to expect this benefit Vse Let us not be slight in the use and improvement of Baptism for itimplieth a solemn covenanting with God that we may obtain Remission of Sins and eternal Life John the Baptist calleth it Mark 1.4 The Baptism of Repentance for the Remission of Sins Therefore let us reflect upon our selves We are all Baptized but what are we the better have we the more confidence of the pardon of our Sins and a greater sense of our Covenant-Vow to dye unto Sin and live unto God we cannot have the former without the latter both must be regarded by us Volateranus reporteth of Lucian that scoffing Atheist that when he revolted from the Profession of Christianity he scoffed at his Baptism saying Se nihil ex eo consecutum quam quod nomen ipsius esset corruptum ex Lucio Lucianus factum That he got nothing by his Baptism but a syllable to his Name it being changed from Lucius to Lucianus Alas what do most get by their Baptism but a Name It should not be so with you you may have great advantage by it if you improve it to the ends for which it was appointed To quicken you consider 1. Baptism is a perpetual Bond upon us obliging us to Repentance and an holy life Rom. 6.4 therefore the Scripture often reasoneth from it as Rom. 6.2 How shall we that are dead to Sin live any longer therein He argueth not ab impossibili but ab incongruo not from what is impossible but what will misbecome our renewed estate which we profess to enter into by Baptism which is a Vowed Death to Sin and a Bond wherewith we bind our Souls to New Obedience So elsewhere Col. 3.1 Ye are risen with Christ in the import and signification of Baptism therefore seek the things which are above And again Ye are dead therefore mortifie c. verse 3 5. Once more verse 8 9. Put off all these seeing ye have put off the old man with his deeds And in many other places the Apostle argueth from the Baptismal Ingagement to the effect intended and signified thereby 2. The Improvement of Baptism is the best Preparation for the Lord's Supper John 13.8 If I wash thee not thou hast no part with me That washing had a spiritual meaning and presently after it the Sacrament of Christ's Body and Blood was instituted to the participation of which this spiritual washing was necessary In the Supposition If I wash thee not is implied Baptism in the Commination thou hast no part with me is implied the Lord's Supper which Christ was then about to institute In foro Ecclesiae before the Church none but Baptized Persons have a right to the Lord's Table in foro Coeli before God none but those who have the fruit of Baptism have right to the benefits thereof they that are sanctified by the Spirit of Christ have only right to the Benefits purchased by his Blood Our Lord would mind his Disciples of this before he would admit them to his Table 3. If we improve it not our Baptism will be a Witness to sollicite Vengeance against us as the Gospel it self is preached either for a Witness to us Matth. 24.14 or for a Witness against us if we obey it not Mark 14.9 So Baptism instead of being a Witness to us will be a Witness against us if we mind it not and in the Judgment we shall fare no better than the Heathen for all the difference between us is that they are uncircumcised in flesh and we in heart Jer. 9.25 26. they are not washed in Water and we are not cleansed from our sins I remember a passage in Victor Vticensis concerning one Elpidophorus who had revolted from Catholicism to the Vandal Arrians the Deacon who had Baptized him shewed him the Stole or Linnen Clothes in which he was Baptized saying Hae te accusabunt cum Majestas venerit Judicantis c. O Elpidophorus these shall be a Witness against thee to all eternity for thy just perdition when the Judge cometh what wilt thou do Wretch when the people of God shall be admitted to the Joys of Heaven and thy self thrust out c. If we have been Baptized and lived directly contrary to our Baptismal Vow as if we were in Covenant with the Devil the World and the Flesh rather than with Father Son and Holy Ghost what will become of us in the Judgment But how shall we improve it First We must personally and solemnly own the Covenant made with God in Infancy every one of us should chuse the Lord for our Soveraign Lord and Portion and Christ Jesus for our Redeemer and Saviour and the Holy Ghost for our Guide Sanctifier and Comforter Every one must personally thus engage himself to God 't is not enough that Christ engage for us as the common surety of all the Elect Heb. 7.22 Something he did for us and in our Names but every one must take a Bond upon himself before he can have the benefit of it You must yield up your selves to the Lord 2 Chron. 30.8 'T is not enough that the Church ingage for us as a visible Political Body or a Community and Society of men who are in visible Covenant with God and Christ Ezek. 16.8 Thou entredst into Covenant with me and becamest mine meaning it of the Body of the Church but every individual person must also enter into Covenant with God and become his Ezek. 20.37 I will cause you to pass under the Rod and I will bring you into the Bond of the Covenant Where there is an Allusion
to the Sheeps passing out of the Fold when they were to be Tithed for God Levit. 27.32 they were to be told with a Rod one two three c. and the Tenth was the Lords God will not covenant with us in the lump and body but every one was to be particularly minded of his Duty 't is not enough that our Parents did engage for us in Baptism as the Israelites in the Name of their little ones did avouch God to be their God Dent. 29.10 11 12. No man can savingly transact this Work for another we must ratifie the Covenant in our own Persons and make our own professed subjection to the Gospel of Christ 2 Cor. 9.13 This Work cannot be done by a Proxy or Assigns our Parents Dedication will not profit us without some personal Act of our own if we live to years of discretion Once more this must be done not only in words or visible external Rites which may signifie so much as personal Covenanting with God but a Man must ingage his heart to God Jer. 30.21 yea this is a business that must be done between God and our own Souls where no outward witnesses are conscious to it God speaketh to the Soul in this transaction Psal 35.3 Say unto my Soul I am thy Salvation and the Soul speaketh to God Lam. 3.24 thou art my Portion saith my soul and Psal 16.2 O my soul thou hast said unto the Lord thou art my God thus the Covenant is carried on in Soul-Language Now upon this Personal inward Covenanting with God our right to all the priviledges doth depend 2. Renew often the sense of your Obligation to God and keep a constant reckoning how you lay out your selves for him Acts 27.23 His I am and him I serve Phil. 1.21 To me to Live is Christ Some few Renegado's renounce their Baptism but most Christians forget their Baptism 2 Pet. 1.9 He is blind and cannot see afar off and has forgotten that he was washed from his old sins therefore we should be continually exciting our selves both to obedience and dependence that the sincerity of our first Vow and Consent may be verified by a real and constant performance of it 3. You should use frequent self-reflection that you may come to know whether you are indeed washed from the guilt and silth of sin 1 Cor. 6.11 Such were some of you but now ye are sanctified but now ye are justified in the name of the Lord Jesus and by the spirit of our God You should observe what further sense you have of the pardon of sin how you get ground upon your bondage of Spirit and grow up into some rejoycing of Faith for by these signs God intended our strong consolation Heb. 6.18 And the Eunuch when he was Baptized went his way rejoicing Acts 8.39 Hath God applyed his Covenant to me Taken me into the Family Planted me into the Mystical Body of Christ and shall not I be glad and rejoyce in his Salvation So for Sanctification see whether God's Interest doth prevail in you or the Interest of the Flesh what Power and strength of Will you get against Corruption easily Gal. 5.16 17. whether sin be more subdued and you can govern your Passions and Appetites better Gal. 5.24 They that are Christ's should find something of this in themselves otherwise their Baptism is but an empty formality Fourthly and Lastly You must use it as a great help in all Temptations as when you are tempted to sin either by the delights of Sense a Christian hath his Answer ready I am no Debtor to the Flesh or I am Baptized and dedicated to God in the way of Mortification and Holiness to obtain pardon and Life 1 Cor. 6.15 Shall I take the Members of Christ c. this Soul this Body this Time this Strength is Christs not to please the Flesh but the Lord Or by the terrors of Sense Dionysia comforted her Son Majoricus an African Martyr when he was going to suffer for owning the God-head of Christ with this Speech Memento Fili Baptizatum esse in nomine Patris Filii Spiritus Sancti Remember my Son that thou art Baptized in the name of the Father Son and Holy Ghost and be constant So when you are tempted by the Devil taking advantage of your Melancholy and grievous afflictions to question God's Love and Mercy to Penitent Believers Remember the Covenant Sealed in Baptism that you may keep up your Faith in God through Christ which pardoneth all your sins and hath begotten us to a lively hope We must expect to be Tempted the Devil tempted Christ after his Baptism to question his filiation so solemnly attested Compare Mat. 3.17 with Mat. 4.16 Luther saith of himself that when the Devil tempted him to despair or to any doubts and fears about the Love of God or his Mercy to Sinners he would always Answer Ecce ego Baptizatus sum credo in Christum Crucifixum Behold I am Baptized and Believe in Christ Crucified And he telleth us of an Holy Virgin who gave this reply when the Devil abused her Solitudes and injected any despairing thoughts into her mind Baptizata sum I am Baptized and entred into God's Covenant and will expect the pardon of my sins by Jesus Christ Thus should we all the daies of our Life improve our Baptism till we have the full of that Holy and Happy estate for which we were first purified and washed in God's Laver. By what Scriptural Rules may Catechizing be be so managed as that it may become most Vniversally Profitable Serm. XI Proverbs 22.6 Train up or Catechize a Child in the way he should go or in his way and when he is old he will not depart from it THIS most Excellent Book of Sacred Aphorisins or Divine Proverbs is by some not unfitly compared to a costly Chain of Orient Pearls among which though there be a fair Connexion yet there is little or no Coherence I shall therefore immediately enter on the words themselves and in them I observe a Precept and a Promise an important Duty and a perswasive Motive 1. A grand important necessary Duty enjoyned Train up or Catechize a Child in the way he should go In which words we have 1. The Act or Duty prescribed Train up or Catechize Piously and prudently instruct and educate 2. The Object or Person that is to be trained up a Child By a Synechdoche all such Younger ones and Inferiours as are committed to the care and conduct of their Superiours 3. The Subject-matter wherein these Inferiours are thus to be trained up In the way he should go In that way or manner of life which most suits and becomes him that makes most for God's Glory and his own temporal spiritual and eternal good 2. Quo semel est in buta recens servabit odrem testa diu Aâ— plurimum So. Observation 2. A Cogent Argument or prevalent Motive to excite and quicken to the faithful discharge of this important Duty And
doing of greater good in humane Society for the time to come but more especially in Religious Nurture instruction in Righteousness 2 Tim. 3.16 and as it follows in the admonition of the Lord In the best and highest kind of Nurture that which is drawn and fetcht from the Word of the Lord and so will be most accepted of him and most profitable to Children Not only in Arts and Sciences to make them Worldly wise and Learned nor only in the Mysteries of Trading and Worldly employment to make them Rich nor only in matters of Morality and Civil honesty to make them Sober and vertuous but in the mysteries of true Religion in the nurture and admonition of the Lord 1 Tim. 4.6 in the words of Faith and good Doctrine to make them truly happy 2. Presidents It was the constant practice of the Saints of old carefully to instruct their children in the things of God And that 1. In the Truths and Worship of the true God Thus Divines conclude that Adam instructed his Sons Gen. 4.3 4. Cain and Abel to bring their Offerings to the Lord And from Adam down along to Moses for the space of two thousand years how was the true Religion communicated but by Oral Tradition from Parents to their Children Gen. 18.19 I know Abraham that he will command his Children and his Houshold after him and they shall keep the way of the Lord to do Justice and Judgment that the Lord may bring upon Abraham that which he hath spoken of him In this Text we have Abraham's Testimonial subscribed by God himself Wherein God 1. Asserts what Abraham was for the present a man of integrity a man greatly beloved of God I know Abraham I know his judgment I know his heart I am well acquainted with the frame of his spirit the inclination of his Will the bent of his Affections and I know him so well that I cannot but highly approve and dearly love him and will trust him with an Arcanum make him as it were of my Privy Councel in imparting to him my great design concerning wicked Sodom 2. Foretells for the future 1. What Abraham would do for God viz. That he would endeavour to bring all that were under his Command to be at God's Command Abraham will not leave his children and servants to their own Genius counsels lusts ignorance idleness superstition idolatry but command them to keep the way of Jehovah Abraham will endeavour to set up God in his Family to instruct it in that way of Faith Worship and Obedience which God requireth 2. What God will do for Abraham viz. fulfil his Promise keep his Word Holy Job that Non pareil of the World none like him in the Earth Job 1.8 that perfect that upright man Job sends and sanctifies his children i. e. says that late burning and shining Light sent a Message to them to command them to prepare and fit themselves for the holy duty of Sacrificing This preparation to holy Duties is often call'd Sanctifying Exod. 19.20 1 Sam. 6.5 Job 11.55 Job 1.5 Josâ—ph Caryl on Job 1.5 Job's main and special care was for the Souls of his children Job's Message to his children was not to ask them how they did after their Feasting whether they had surfeited how the reckoning was inflamed No his eye and heart mostly fixt on this that they might be sanctified His holy Soul struck a perfect light to Paul's desire before Agrippa Acts 26.29 I would to God that not only thou but all that hear me this day were both almost and altogether such as I am And to John's joy John Ep. 3.4 I have no greater joy than to hear that thy children walk in the truth Thus David that man after God's own heart Psal 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. But more especially I would commend to your most accurate view that lovely Prospect presented to us in Prov. 4.3 4. Behold there a great and glorious King descending from his Imperial Throne laying aside his Golden Crown and Royal Scepter and sitting down on a lower seat with a Child a Solomon at his knee So that the King is now humbled into a Tutor the Prince into a Pupil A brief account of the Lecture the Text gives us I was my Father's Son i. e. I was so my Father's Son as that I was also his Jedidiah so beloved as if I had been his only Son He taught me also and said unto me Let thine heart retain my words keep my Commandments and live Thus we have seen the practice of godly Fathers but what have godly Mothers done have they been so cruelly forgetful of their children as not to have compassion on the Sons of their Womb What! worse than Sea-Monsters who draw out their breasts and give suck to their young ones No Lam. 4.3 no those true Daughters of Sarah have been more spiritually kind and benign 1. In the Front of these stands our Mother the Spouse of Christ Can. 8.2 Ass Annot in Cant. 8.2 I would lead thee and bring thee into my Mothers House i. e. into mine own House or Mansion as is usual with us to call our own Houses the Houses of our Fathers The Church in her Universal Latitude is the Mother of all her Members who would or doth instruct me The Church John 6.45 who is the Pillar and ground of truth in this respect that she presenteth and holdeth forth that truth outwardly which only Christ bringeth to the heart and makes effectual 2. Upon her right hand stands David's Royal Consort Queen Bathsheba whom we find laying the Law before King Lemuel i. e. her Son Solomon called Lemuel i. e. of God because God had ordained him to be King over Israel rather than any of his Elder Brethren 1 Kings 2.15 22. The words of King Lemuel the Prophesie Doctrine or Instruction that his Mother taught him 2. What my Son and what the Son of my Womb Prov. 31.1 2. and what the Son of my Vows 3. Upon her left hand let the hoary-headed holy Grand mother Lois and the tender discreet pious Mother Eunice be placed who even from the Dug as it were instructed their hopeful Timothy in the knowledg of the Holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 3.15 16 11. which were able to make him wise unto Salvation 2. In the ways and works of God's Providence Thus Gideon gives testimony to his Forefathers that they had told their Children of all the Miracles which the Lord had done saying did not the Lord bring us from Egypt Jud. 6.13 Thus the Psalmist Psal 44.1 2. We have heard with our ears O God Psal 44.1 c. our Fathers have told us what work thou didst in their days in the times of old And again Psal 78.3 4 5 6 7. Sayings of old which we have heard and known and our Fathers have told us 4. We will not hide
acceptance with God or in a condition of spiritual life that is the forerunner and earnest of a life of glory 2. But again if you consider the nature of the drink which he hath appointed it is wine and not water By it may be signified thus much that as there is no sort of drink so grateful to the palate so reviving and strengthning to the spirits so that spiritual life that the Soul is raised to by the Death of Christ is a life of the greatest pleasure and joy that is conceivable for as no liquor like Wine doth chear a sad drooping spirit so nothing doth so glad and chear the Soul as Faith in a Crucified Christ according to that of the Apostle Peter in whom though we have not seen 1 Pet. 1.8 yet believing we rejoice with joy unspeakable and full of glory Thus much for the Duty this do 2. The end of the Duty and that is in remembrance of me Here are two things to be inquired into I. What reason was there for the instituting an Ordinance for his remembrance II. Why of all the acts and expressions of his love to sinners above all he would be remembred in his sufferings for us which is the special signification of this Supper 1 To the first I say you must call to mind that the time of instituting this supper was the night before that day he died Now the consequent of his Death was to be this that he should be taken from Earth to Heaven there to be personally present till the day of judgment Now that his Church on Earth might not forget him in this long absence he therefore appointed this supper for a frequent quickning them to the remembrance of him till he came again 2 To the other Question I Answer That the reasons why Jesus would have this act of his love to be especially remembred above all other may be these 1. Because his dying for his Church was the greatest act of love he ever shewed his Church Greater love saith Christ hath no man than this John 15.13 1 John 3.16 that a man lay down his life for his friends Again saith the Apostle Hereby perceive we the love of God because he laid down his life for us If a man should part with his liberty and suffer bonds or lay down his estate and become poor or leave his Country and become an exile for his friend these were all expressions of great love but none of them are comparable to laying down life and shedding ones blood for a friend This last is that wherein Christ hath eminently demonstrated his love to his Church this he glorieth in and this is that which he would never have his Church forget but frequently remember in this supper 2. Because that though he gave and still doth give very great testimonies of his love to us as in his Resurrection Ascension Intercession preparing Glory and lastly in his coming again to raise us justifie us and to take us to himself to behold and enjoy that Glory that he had with the Father before the World was yet this Ordinance is rather for the remembrance of his bloody Death for us than for the remembrance of any of the other blessings and why Because that all these other depend on this Christ could never have risen to our justification had he not died for the satisfaction of the Law and his Fathers Justice Nor would he have been admitted as an Intercessor nor have been allowed one mansion in Glory for any of us nor would his Father have suffered him to have returned again to take any one of us to himself if he had not by his death made our peace opened the new way into the Holy of Holies and purchased a glorious Resurrection and an Ascension to the Heavenly and eternal glory for us So that since all his other acts of love to his Church depend on this of his dying no wonder if he appointed this Supper for the remembrance of his death rather than any thing else he either did or promised to do for us The Conclusion is that since that the end of this Ordinance is so glorious and that is the remembrance of the greatest love that ever God the Father or Son shewed to us it cannot but cast a Lustre and Glory upon the duty of coming to this Supper and engage us to a chearful participation thereof 3. The Obligation to this duty and that is Christ's Command this is implied in the Text but exprest in the foregoing verse what saith the Apostle Paul I have received of the Lord that which also I declare unto you The Apostle doth but declare the Command is Christ's he is the Author of it It is Christ not Paul that said This do in remembrance of me Christ's Commands are the bonds by which we are tied up to Obedience if we break his bonds we are transgressors Remember who they were that conspired together saying Let us break his bonds asunder and cast away his cords from us they were such that the Lord hath in derision to whom he will one day speak in his wrath and vex them in his sore displeasure The commands of superiors set out all duty to inferiors and punish for neglect and the higher or greater the superior is the more authority hath the command and the greater punishment will be inflicted on the disobedient If disobedience to the word spoken by Angels received a just recompence of reward of how much sorer punishment shall they be thought worthy that disobey the command of Jesus Christ If a Child's disobedience deserves the rod or a Servants the cudgel or a Subjects the axe or halter what doth disobedience to the Lord Jesus deserve that is greater than Father or Master or any earthly Soveraign whatever Take heed then my brethren of being found guilty of neglect of this duty that is bound upon you by the command of so great an authority as this of the Lord Jesus that hath said This do in remembrance of me 4. In the next place is to be considered the persons obliged and those are the Church of Christ so far as by Scriptural Qualifications they are capacitated to a participation thereof who are 1. Those that can discern the Lord's body in this supper the want of this the Apostle gives as the reason of unworthy receiving it 1 Cor. 10.29 and tells us they eat damnation to themselves Now there are two ways wherein the Lord's body may be said to be discerned in this supper 1. When the Understanding is spiritually enlightned to perceive the true nature and ends of this supper and thereby is enabled to see a greater difference between this and our ordinary meals for he that shall for want of knowledg therein come to this Table with no better preparations or to no other intents than when he goes to his own Table he doth certainly pervert the ends of the institution and prophanes the Ordinance and therefore cannot chuse
is the command of the Lord Jesus to remember him in this Supper is a debt you ow to him your Saviour Lord and head it is a command that bears the superscription of the most supreme Authority in Heaven or Earth and if by the sentence of Christ it was but just to pay the tribute-money to Caesar because it bore his superscription it is much more just for you to pay the tribute of obedience to this command that bears the superscription of an Authority greater than all the Caesars that ever were What 's the name of Caesar in compare to the name and title of the Son of God which is a title that speaks him greater than all Angels or Arch-Angels in Heaven for to which of his Angels said he at any time thou art my Son Heb. 1.5 this day have I begotten thee this is he whom the Prophet Isaiah calleth Wonderful Is 9.6 Counsellor the mighty God the Prince of peace on whose shoulders it hath pleased the Everlasting Father to lay the government this is he whose Kingdom is an Everlasting Kingdom Dan. 4.3 and of whose dominion there will be no end of whom David speaketh Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom Psal 45.6 all power my brethren God hath given into his hands and hath given him to bear this royal title King of Kings and Lord of Lords Rev. 19.16 and it is he only that is head of his Church it is this great Lord that hath said this do in remembrance of me how then dare you disobey him believe it if he hath so great authority to command he hath as great a power to punish if he find you presumptuously disobedient he that could strike some sick and others dead for profaning this Supper he can do as much to you for not observing it and that he doth not is not because he wants power but because he is gracious long suffering not willing you should perish for your neglect but that you may be drawn to repentance and so to obedience but if you be obstinate after you are told throughly of your fault take heed it will be a horrible thing for you to fall into the hands of consuming fire 2. Consider your neglect of this Ordinance is a sin against the command not only of the greatest but of the best Prince in Heaven and Earth he is not only Maximus but Optimus also this is a further aggravation of your sin Who ever thought but that Absalom's taking up arms against David was treason but he that shall consider that the rebellion was against David the man after God's own heart against David the holiest of men and the justest of Princes and besides all this against David his Father cannot but judge it an act of the highest treason imaginable My brethren in your disobeying this command you sin against Jesus the just and Jesus the gracious against him that is by place your head in love your Father in openness of heart your Friend against him that emptied himself that he might fill you that became poor that he might enrich you that became an exile from his Throne and Father's Kingdom that he might bring you home to your Father's house that became a curse that you might be blessed that hung on a tree for you that you might sit on Thrones with him who called you and washed you from your sins in his blood and after all this when he shall leave such a command as this to remember him in this Supper for all this his love how inexcusable must your neglect be let your Conscience be judge with whom I leave it 3. If you consider what relation you that are believers stand in to this Jesus that left this command with you ye are the Elect of the Father who committed you to his Son to Redeem and effectually call you that he might save you from sin wrath the grave Hell and to bring you to everlasting glory Why are you called believers but from that faith whereby you acknowledg this Jesus as your Lord and your God whereby you trust in him and in what he hath done and suffered for you for the making your peace procuring your pardon and opening a new and living way into your Father's Kingdom and glory it is by this faith that you love him cleave to him and are therefore called his friends his children his brethren his subjects servants followers witnesses and shall such as you be found disobedient to him shall you carelesly forget to remember him in a supper appointed by himself for the remembrance of the greatest act of his love that is his dying for you I tell you Christ will take it worse of you than of any others how hainously did David take a contempt from his friend Psal 41.9 Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me ye are those that he hath chosen out of the world brought into his Father's family and for you to turn the heel upon him and refuse to eat at his Table this is a contempt that cannot but grieve and anger him when Christ had been teaching that they who did not eat his flesh and drink his blood had no life in them at this multitudes were offended and forsook him but saith he to his Disciples will ye go also implying that if they should forsake him it would be matter of greater trouble than that of the multitudes leaving him John 6.53.67 That the profane world comes not nigh his Table that comes not so nigh his heart but that ye believers should withdraw this is that which he must needs take ill from you Oh do not as you tender the good pleasure of your Lord do not grieve him by absenting your selves from his table 4. If you consider the command it self as it is easie pleasant honourable your neglect must needs receive further aggravation What is more easie than to eat and drink or more pleasant than to come to a feast or more honourable than to feast with the King of Kings Christ puts you not upon the painful duty of circumcising your flesh nor on the troublesom duty of washing your selves every time you touch a dead carcase or what is ceremonially unclean nor on the costly duties of sacrificing your Lambs Goats or Oxen nor on the costly and toilsom duties of travelling scores of miles every year to feast before the Lord at Jerusalem to which the Church of the Jews were bound he hath eased you of all these burdens and made your task far easier instead of all these he hath instituted but two duties like them the one of Baptism the trouble of which you are to undergo but once in all your lives and the other of this Supper which you may have without travelling far for and which costs you next to nothing But further it is a duty not less
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
the whole race of mankind and tell me was Circumcision any more than a Ceremony Exod. 24.25 yet it had almost cost Moses his life for neglecting to circumcise his son for the Angel stood ready with his sword to slay him if he had not prevented it by his obedience 1 Cor. 11.30 So for the Lord's Supper as much a Ceremony as it is yet for the abuse of it some of the Church were sick and weak others fell asleep that is died And if God did so severely punish the abuse how think you to escape that presumptuously neglect the use thereof Object 2. But if I am regenerate and become a New Creature I am sure I shall be saved I do not fear that God vvill cast me away for the disuse of a Ceremony Ans Is this the reasoning of one regenerate surely thou dost not understand vvhat regeneration meaneth is it not the same vvith being born of God and is not he that is born of God a Child of God and what is it to be obedient to the Father but to do as he commandeth and hath he not commanded you by his Son to remember your Saviour in this supper vvhen you have considered this then tell me what you think of this kind of reasoning I am a child of God therefore I will presume to disobey him he bids me remember Jesus in this supper and I will not methinks thou blushest at the very mentioning of it and what if he should not cast thee quite off for this neglect yet thou hast no reason to think but that either outwardly or inwardly or both he will scourge thee for this sin before thou diest and do thou examine whether the languor of thy graces and poverty of thy consolations be not the lashes of your Heavenly Father for this sin 3. Object But I remember a crucified Saviour in the Word read and preached I see him there lifted up and dying for me and I bless God to my great comfort How needless a thing then is it to remember him in this supper so Ans Vain man would be vviser than Christ who is the Wisdom of his Father Jesus Christ hath thought fit not only to command that himself should be Preached to his Church but also remembred in this supper But thou dost say oh presumption that the first vvas sufficient the latter is needless and impertinent Wilt thou undertake to give counsel to the Son of God or advise him in the affairs of his Kingdom shall the Holy Ghost say Heb. 3.5 He was faithful in his house as a Son and wilt thou argue him of weakness in his Administrations Job 40.2 He that reproveth the Son of God let him answer it But why shouldest thou say this Supper is needless because Christ is remembred in the Word may not truth in some cases be more effectually conveyed to the soul by the eye than ear do you not find your selves more moved to See the execution of a man to See one hanged or beheaded than barely to hear the story of it Jesus Christ in this Ordinance is as it were crucified before your eyes in a manner more affecting than when you only hear of his crucifixion by the Word But further this Supper hath further ends than the Word preached for Christ and the Covenant of Grace founded in his blood is preached to the intent that you may Believe and enter into this Covenant with God but the Supper is instituted as an outward sign to Ratifie this Covenant betwixt God and you after it hath been once entred into by Faith you do not think it enough in marriage to take one another's word but you compleat it by a solemn vow in the presence of witnesses I tell you Christ hath not thought it enough to take your word but he will have it confirmed solemnly by this Ordinance and this he will have often repeated for he knows us too well as to our proneness to backsliding which by this supper he would prevent But yet further who is it dare presume to give Christ his measures how and where and by what means he should manifest himself and his love to his believers what if he hath reserved some peculiar degrees of light and strength and comfort to convey to his people by this Supper that he thinks not fit ordinarily to do by his Word and if it be so Luke 24. who shall say to him why dost thou thus I remember what is recorded of the two Disciples travelling to Emaus by their discourse it appeared that they doubted whether Jesus was the Christ Christ meeting with them and perceiving that their Faith staggered took this method first he endeavoured to settle them in their Faith that notwithstanding he had been crucified and buried that yet he was the true Christ which he did by expounding Moses and the Prophets from whence he proved that it was necessary that Christ must suffer and this vvas vvith good effect upon their hearts for they said did not our hearts burn within us when we heard him but yet he reserved a fuller manifestation of himself to them untill he came to break bread with them at their house then it is said their eyes were opened and they knew that it was he I do not say that breaking of bread in that place was the Lord's Supper in the sense I speak of it but it will serve me so far as to illustrate what I intend which is this That it may be the pleasure of Christ to intail peculiar manifestations of himself to his people upon several ordinances he will beget faith by the preaching of the word and set your hearts in a flame of love to him from vvhat you hear there and yet may reserve the confirmation of your faith and establishment of your love to him to be wrought by this of the Lord's Supper which is that which many of his people have experienced And therefore it cannot be said to be in vain to have Christ presented to you in the Lord's Supper as well as in the Lord's word preached and this I conceive abundantly enough to silence this objection 4th Objection But I am not prepared worthily to receive and therefore I dare not come to this Table least I eat and drink damnation to my self Answer Whose fault is that what hast thou been doing all thy life if thou hast not been working out thy salvation with fear and trembling thou hast done nothing Repentance hath been preached why hath not thy heart been broken Christ hath been offered why hast thou not received him by faith This Supper hath been explained why hast thou not understood it if thou hadst but repented of thy sins and believed in the Lord Jesus and understood the meaning of this Supper thou hadst been prepared for a worthy receiving of it but if it be not thus with thee it is thy own fault get thee therefore into thy closet humble thy self mightily before the Lord for this long abuse
open denials of prayer prove the most excellent answers and God's not hearing us is the most signal audience Therefore at the foot of every prayer subscribe fiat voluntas tua and thou shalt enjoy preventing mercies that thou never soughtest and converting mercies to change all for the best resting confident in this that having askt according to his will he heareth thee 1 John 5.14 7. Lastly present all into the hands of Christ This was signified of old by praying towards the Temple 1 Kings 8.33 Heb. 8.3 because the golden mercy-seat typifying Christ was there he is ordained of God to offer gifts and sacrifices and therefore 't is of necessity that he should have something from us to offer being (a) Heb. 10.21 the high priest over the house of God What does Christ on our behalf at the throne of grace Put some Petition into the hands of Christ he waits fâ—r our offerings at the door of the oracle leave the sighs and groans of thy heart with this compassionate intercessor who is toucht with the feeling of our infirmities Heb. 4 15. who sympathizes with our weaknesses He that lies in the Father's bosom and hath (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.18 expounded the Will of God to us adds (c) Rev. 8.3 much incense to the prayers of all Saints before the throne of God and explains our Wills to God (d) Psal 141.2 so that our prayers perfumed by his are set forth as incense before him He is the (e) Job 9.33 days-man the heavens-man betwixt God and us Whatever we ask in his name he puts into his golden censer (f) John 15 16 and 16.23 that the Father may give it to us When the sweet smoak of the incense of Christ's prayer ascends before the Father our prayers become sweet and amiable and cause a savour of rest with God This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice pointing at the death of Christ about (g) Mat. 27.46 Act. 3.1.10.30 the 9th hour of the day near the time of the evening oblation Hence it was that Abraham's sacrifice received a gracious answer being offered (h) Gen. 15.12 24 63. about the going down of the Sun Isaac went out to pray at eventide Elijah at mount Carmel prays and offers at (i) 1 Kings 18.36 the time of the evening sacrifice Ezra fell upon his knees and spread out his hands (k) Ezr. 9.5 at the evening sacrifice David begs that his prayer may be virtual in the power of the (l) Psal 141.2 evening sacrifice Daniel at prayer was toucht by the angel about the time of the (m) Dan. 9.21 evening oblation All to shew the prevalency of our access to the throne of grace by the vertuous merit of the intercession of Christ the acceptable evening sacrifice Yea and therefore we are taught in our Lord's prayer to begin with the title of a Father in him we are adopted to children and to use that prevalent relation as an argument in prayer There are some other particulars in respect to prayer in general as it may be connext and coincident with secret prayer as stability of spirit freedom from distraction by wandring thoughts the actings of faith the aids of the spirit c. which I pass by and come to the second branch Directions special and peculiar to secret prayer 1. Be sure of intimate acquaintance with God Can we presume that are but dust and ashes to go up into heaven and boldly to enter the presence-chamber and have no fellowship with the Father or with the Son (a) Job 22 2â— 26 27. Acquaint thy self witb him and be at peace c. Then shalt thou have thy delight in the Almighty and lift up tby face unto God thou shalt make thy prayer unto him and he shall hear thee (b) v. 28. The decrees of thy heart shall be establisht to thee and the light shall shine upon thy ways First (c) Job 29.3 4. Dan. 9.3 shining acquaintance and then shining answers Canst thou set thy face unto the Lord God then thou mayest seek him by prayer First Daniel sets and shews his face to God and then seeks him by prayer and supplications Does God know your face in prayer do you often converse in your closets with him Believe it it must be the fruit of intimate acquaintance with God to meet him in secret with delight Can ye come familiarly as a child to a father considering its own vileness meanness or unworthiness in comparison with his divine love the love and bowels of a heavenly father Such a father the father of fathers and the father of mercies 2 Cor. 1.2 3. How sweetly does the Apostle joyn it God is our Father because the Father of our Lord and because his Father and so our Father therefore the Father of mercies Oh what generations of mercies flow from this paternity But plead we must to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that manuduction and access to this father through Christ by the spirit We must be gradually acquainted with all three Eph. 2.18 Gal. 4.6 Eph. 1.4 First with the spirit then with Christ and last with the father first God sends the spirit of his son into our hearts and then through the son we cry Abba father The bowels of mercy first wrought in the father to us he chose us in Christ and then sends his spirit to draw us to Christ and by Christ to himself Have ye this access to God by the spirit bosom-communion flows from bosom-affection If your souls are truly in love with God he will graciously say to your petitions be it unto you according to your love Times of finding God A godly man prays in finding seasons 2. Obser When God's heart and ear are inclined to audience vvhen God is said to (a) Psal 31.2 Isa 55.6 Psal 32.6 Cant. 2.9.5.2 bow down his ear unto us There are special seasons of drawing nigh to him vvhen he draws nigh to us times when he may be found When thy beloved looks forth at the window and shews himself through the lattess That 's a time of grace when he knocks at the door of thy heart by his spirit Motions upon the heart are like the Doves of the East sent vvith letters about their necks As he said of Bernard Ex motu cordis spiritus Sancti praesentiam agnoscebat he knew vvhen the holy spirit vvas present with him by the motion of his heart Gerson T. 2. 27. a. 2 â—am 7.27 Psal 27.4 8. When God reveals himself to the heart he opens the ears of his Servants for some gracious message When God bids us seek his face then the soul must answer one thing have I desired that will I seek after First holy desires warm the heart and they sâ—t the soul on seeking They are â—ikâ— mâ—ssengers sent from heaven to
of the Families of Israel to the same duties which he promised and resolved upon before them all that is that they in their houses should serve the Lord. That his Exhortation was in the name of God and by Authority from him is evident for he protesteth that he was to say the Lords words to them ver 2. Thus saith the Lord God of Israel That he exhorted them in the name of the Lord to serve God with their families is also manifest Doth he engage that he will serve the Lord So he exhorteth them to do also ver 14. Now therefore fear ye the Lord and serve him in sincerity and truth And again Serve ye the Lord the matter of the duty then is the same expressed in the same words That this exhortation of serving the Lord reached to their families also is apparent from the Argument that he useth to enforce it namely his own example in his house else the strength and reason of it would be lost Would you have it run thus When I do so earnestly perswade counsel and command you to serve the Lord I would not have you to understand me as if this reached to your houses and proper families that ye should there set up conjunct religious duties but I and my house will serve the Lord would not this destroy the very sense and strength of his reasoning But if you take it on the contrary When I perswade you and command you in the name of God to serve him I would have you understand that my meaning is that both you and your houses should be engaged conjunctly to serve God and I exhort you to no more then what I do declare before you all that I will do in my house And so the sense is goo◠〈◊〉 argument strong to move them to it when he dot◠〈…〉 to the * A Lare incipe i. e. à domesticis ac familiaribus initium sumito rectè dicitur in magistratus alienae viâ—ae censores quorum oâ—â—icium est ut in primis suos suorúmque vitam corrigant Erasm Adag Proverb Begin at home and by his own â—â—â—mple influence them into the same practice it being an effectual way to back an exhortation by ones own example doing what we perswade others to do Sic agitur censura sic exempla parantur Cum judex alios quod monet ipse facit Ovid. Fast lib. 6. In his resolution he doth not only shew his zeal in glorifying God by doing him faithful service though all others should forsake him But also and chiefly like a prudent Governour draweth them on to imitate him Beneficioruâ—â— praedictorum commemorationis scopus est ut osten lat extrenae ingratitudinis esse pro tot tantÃsque heneficiis non vicissim Deum colere s qui. Par. in loc of whom they had justly so great an opinion for his vvisdom and piety Eng. Annot. The sum of all this affordeth this Argument for Family Prayer Arg. 1. If Joshua guided by the Spirit of God and upon moral grounds and reasons did promise and resolve that he and his house vvould jointly serve the Lord vvhich includeth prayer also and doth upon the same moral grounds and reasons and in the name of God exhort and command all the Heads and the Governours in Israel and all the people to do the same in their Houses then the same moral grounds and reasons still continuing it is the Duty of all Families jointly to serve the Lord including prayer also But all the parts of the Antecedent are true Therefore it is the Duty of all Families jointly to serve the Lord including prayer also Argument 2. Quod si homines ab injuria poena non natura arcere debet quaenam solicitude vexaret impios sublato suppliciâ—rum metu Quod si poena si metus supplicii non ipsa turpitudo deterres ab injuriosa facinero aque vita nemo est injustus ac incâ—uâ—i potiùs hubendi sunt improbi tum autem qui non ipso honesto movesimus â—eâ—oni viri aliquâ atque fructu callidi sumus non boni Nam quid faciet is homo in tenebris qui nihil timet nisi testem judicem quid in deserto loco nactus quem multo auro spoliare possit imbecillum atque solum Si negabit se illi vitam erepturum aurum ablaturum nunquam ob eam causam negabit quòd id natura turpe judicet sed quod meinat ne emanet id est ne malum habeat O rem dignam in qua non modò docti vetùm etiam agrestes crubescant Cicero de Leg. lib. 1. The Second Topick or Head from whence Family Prayer might be proved to be our duty shall be taken from the Law of Nature In this I shall proceed also by laying down several Propositions by which as by so many steps we might come up to the Argument that will determine it 1. Proposition Man being made by God a rational creature and a voluntary Agent is obliged to take God for his Governour and Ruler the actual existence of a Creature doth necessarily and immediately infer his relation to a Creator as the being of a Son doth the relation of a Father actual creation is the fundamentum or ground of this relation and as it is an absurdity in nature that a Son should be a Son having his being by his Parents under God and should not be obliged to be thankful to them to 〈…〉 them love them and obey them so it is much more absurd that man 〈…〉 a rational being from God and not be obliged to take him for his Goveâ—â—â—â—â— by how much God is greater then our Parents and the first cause of our being And this man is obliged unto antecedently to his own consent yea though he should never consent unto it as a Son is bound to obey his Parents though he should never consent thereto Though to take God for our Ruler in order to salvation our own consent is necessary for God saveth no man against his will nor without his own consent but by his powerful Spirit maketh them willingly consent but as our consent was not necessary nor possible to our own creation so it is not necessary to our obligation and subjection unto God yet if man doth not consent to take God for his Governour he is a Rebel against his Maker and though he do it not he stands bound to do it else obedience to God were not man's duty nor disobedience his sin and then man might act as he list and do what he please and never have any accusation from his own Conscience nor reason to be ashamed of nor afraid of any thing he doth if he can by policy or power escape punishment from men and if they should come to any harm by what they do it would be rather for their silliness and unwariness then for their wickedness or if they do good moved thereunto by their own profit and not by obligation of
delightful and hath its sweetness in it Q. 21 Have I not sinned indeed hath not my heart been in my sins are not my sins really sins And shall I not now pray indeed shall not my heart be in duty and my Prayers be really Prayers What! real sinning and counterfeit praying and is not counterfeit praying real sinning Awake o my Soul unto thy work Q. 22 Are not my wants real wants Do I not want grace indeed or at least really want more of it And should not my Prayers be as real as my wants Q. 23 Would I have God to put me off with seeming mercy Should I then put God off with seeming duty Q. 24 Are not my temptations real temptations and strong and powerful And should not then my Prayers be so too Q. 25 Am I not real and lively in my worldly business am I not in good earnest in my Shop in the Market and at the Exchange And should I not be so in the matters of another world in the business of my Soul Thus take some of these Questions lay them warm unto your hearts and propose them to your selves in the fear of God and they will heat you when you are cold and quicken you when you are dull if God set them home upon your hearts that you shall manage your Family Prayers to your spiritual benefit which was the third part of my work to direct you in The fourth follows Question 4. With what considerations may Masters of Families be urged to the constant performance of Family Prayer Notwithstanding it be a certain duty to pray in your Families yet I doubt when death shall come to drag you out of your houses it will find some of you guilty of neglecting of it to your dying day but yet I hope some may be Prevailed with What! have you neglected it and will you all do so still God forbid When you sin you act like men but when you go on in sin you act like Devils * Humanum est errare perseverare diabolicum I shall propound a few considerations to urge you to it and I intreat you in the name of the great eternal God before whom you and I must shortly stand and be judged to weigh them seriously and if you find there is no reason in them throw them by and look for and enquire after better but if there be resolve in the fear of God to buckle to your duty It is time †fecimus nos Haec juvenes esto desisti nempe nec ulira Fovisti errorem breve sit quod turpiter cudâ—s Quaedam cum prima resecen ur crimina barba Juven Sat. 8. it is high time to reform Did you sin when you were young and will you go on in riper years What do you come to Sermons for to hear what Ministers can say upon such a Question to discern their parts or to mend your own hearts and lives Do you come to hear that you may hear So you may and go to Hell when you have done or do you come to hear that you may practise and obey so you must if you are men for Heaven I charge you therefore here before the Lord and by Jesus Christ that shall shortly judge both you and me that your Families be no longer prayerless Families If I put you upon work that God doth not require from you then tell me so when you and I shall meet and stand at God's Judgment Bar But if it be no more than what you owe to God neglect it at your peril Sirs the day is coming and it hastens when you will you must be serious If thou diest within a week or two within a day or two or whenever thou shalt leave this world if the next hour after thou art not of this mind * Res ipsa fidem dictis dabit Serò sapiunt â—hâ—yges that thou shouldst have prayed in thy Family then say I did needlesly call thee to it but if thou shalt then see it was thy duty thou shalt also see when it is too late that thou didst befool thy self and make thy self guilty before God in thy neglecting of it Be wise therefore before it be too late and mind this work while thou hast time and opportunity To this purpose press your backward hearts with these things following MOTIVE I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Consider The Souls that live in your Families are precious and immortal Souls The Soul of the meanest Servant in your house is more precious than all the silks and wares in your Shop than all the Gold in your bags yea than all the riches in the world Mat. 16.26 And as they be of great worth so they be immortal too that must be damned or saved for ever And are these the Souls that you do not pray with that you thus neglect and slight must they live for ever and will not you call them to pray with you that they may live happily for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocylid MOTIVE II. Quomodo ed nos pertinet in Ecclesia loqui vobis sâ—c ad vos pertinet in dâ—mibus vâ—stris agere ut bonam rationem reddatis de his qui vebis sunt subditi Aug. in Psal 50. Cum diserta mentio fiat librorum servorum ex eo câ—lligitur à parentibus patribus-familias exigi ut non ipsi solùm sabbatum sanctificent sed etiam à filiis servis curae ac fides su e commissis illud sanctificari curent Gerhar loc com de decalog Damnati seipsos omnésque sceleris socios assiduis execrationibus devovebunt parentem filius matrem filia execrabitur 2. These precious and immortal Souls in your Families are committed to your charge and care You Masters of Families have a charge of Souls as well as Ministers When you have a child born and continued to you there is one immortal Soul that God intrusts you with to bring up for him and Heaven When you take a Servant into your Family there is another Soul committed to your care Do you question this Study well the meaning of the fourth Commandment and you shall see that this is true And is it so And shall not the blood of those that go to Hell out of your Families through your neglect be required at your hands Have you done your duty when a Servant that hath served you seven years and you make him free can truly say My Master taught me my trade but he taught me not to serve God he often called me up unto my work but he never called me to Prayer Are you not afraid that your very Children and Servants will rise up in judgment against you and accuse you at the Bar of God Lord my Father saith the Son no nor my Master saith the Servant never prayed with us and we both Children and Servants being so brought up and having such Examples before us did not mind thy service neither Lord we are jastly condemned but
yet we perish much through our Parents and Masters neglect There stands my Father saith the Son and there stands my Master saith the Servant that never prayed with us we do accuse them they never did and they cannot say they did Will you not then wish you had never been Parents to such Children nor Masters to such Servants As you would avoid this be faithful to your trust and mindful of your duty lest thou wish O Vtinam coelebs mansissem ac prole carerem MOTIVE III. 3. Consider You have but a little time before you for the performance of this trust You and your Families shall live together but a while and if once you are parted by death it will be too late whether you die first or some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoc. Sâ—es est in vivis non est spes ulla sepultiâ— 1. Suppose some of them dye before you if your Conscience be not feared and your hearts past feeling will you not be almost distracted when you follow them to their Graves to reflect and consider here is one dead out of my house with whom I never prayed we did dwell together and eat together and work together many years but we never prayed together Oh! what if his Soul be gone to Hell through my neglect What if he be damned and I be found guilty of his damnation Prayer was a means appointed by God to have done him good but I did not do it who knows if I had called him to Prayer and I had been confessing sin but God might have broke his heart for sin and given him repentance of which I saw no sign before he died And now Oh! what now if there be one Soul the less in my house and one the more in Hell Oh! this is that which wounds my Soul this is that for which my Conscience now doth sting me that when I had him with me I did not do my duty and now he is gone he is gone and now it is too late O my child my child whither art thou gone whither art thou gone O that he may live with me again were it but for a year or two a month or two that we might do together our before neglected duty If you be wise timely prevent such uncomfortable reviews 2. Suppose you die before them for if they do not die and leave you you must die and leave them and can you die without trembling for anguish of your heart without terrours in your Souls and fearful gripes in your Consciences more bitter than the pangs of Death to consider you leave a wicked prayerless Family behind you through your own neglect Would it not trouble you to leave them poor Wife and Children nothing to live upon if this hath been through your sloth and will it not should it not much more trouble you to leave an ignorant Wife Children and Servants unacquainted with God unaccustomed to prayer and all through your neglect Might you not then say if I had left them poor yet if I had left them good and fearing God and given to prayer by my example I could now have died with joy and left them all with comfort but now I lie a dying it is the wounding of my Soul to take so sad a farewel of my Family If I do live it shall be otherwise if I recover and God trust me with life and time yet further I will hereafter do it but my heart is sick my Spirits fail me and I perceive the symptomes of death are upon me and though I am loth to take my leave of my Wife and Children because I have been no more careful of the good of their Souls yet I see I must I must bid farewel unto them Come then dear Wife farewel Gemitúquo haec addidit alio Non alias hinc ad lacrymas Fata vocant Salve aeternum aeternúmque vâ—le Virg. Aeneid l. xi farewel I shall now be no longer thine and thou shalt be no longer mine but this had been no matter if I and thou had both been his whom we should have prayed unto together but we did not Woe is me poor dying man that we did not Farewel dear Children now farewel adieu adieu for ever but oh how shall I take my leave of you with whom I have not done what God required But yet I must whether I will or no I must now leave you But let me give among you what I have gotten for you Therefore to you my Wife I give so much and to this Child so much and to that so much But when I think I worked for you but never prayed with you this doth trouble me Oh! this doth trouble my departing Soul However you will have my Goods the grave and worms shall have my body but who oh who must now have my Soul This will be a sad parting when ever it shall come and yet this parting hour is a coming Pray now with them and in that manner too that then you may be comforted On the contrary if you discharge your duty faithfully and unfeignedly whether your Family be good or bad when you shall die you might take comfort that you did your duty So Mr. Bolton that was abundant in conjunct Prayers in his Family could comfort himself and did say on his Death-bed to his Children I think verily none of you dare think to meet me at the great Tribunal in an unregenerate condition MOTIVE IV. 4. The love that you should bear unto your Families should engage you often to pray together with them Diligatur Proles non ut nascatur tantum verum-etiam ut renascatur nascitur enim ad paenam nisi renascatur ad vitam Aug. de nupt conc l. 1. cap. 17 Ipsae ferae saevae immanes bestiae prolem nutrire solent at non tantùm curare debent parentes ut liberi sui vivant sed etiam ut Deo benè vivant Ames Cas Cons Will you shew your love unto your Children in providing Portions for them that they may live in credit in this life and will you not so much as pray with them that they may live in glory in the life to come Will you do much for their Bodies and nothing for their Souls You that are fondest Husbands and Fathers never love Wife and Children as you ought till you love their Souls The Soul is the best and more noble part and love to the Soul is the best and more noble Love But to love the Body and neglect the Soul is but cruel brutish Love What do you more for your young ones than the birds and beasts do for theirs Do you feed their bodies do not birds and beasts do the same for theirs Love your Wife Children and Servants as you ought and this will provok you to pray together with them MOTIVE V. Oeconomia est veluti paradisus in quo plantantur arbores quarum fructus odore dulcore suo imbuunt omnes vitae
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
inconsiderate in speaking to our Lord yet he vvent down vvith her and Joseph (f) Luke 2.51 Love will cover many faults (g) 1 Pet. 4.8 Isaac was blind yet Jacob religiously paid respects to him (h) Gen. 27 1. with Lev. 19.14 Naomi was poor yet her daughter in law continued child-like obedience (i) Ruth 1.16 17. when Jacob and his Family were poor and in straits Joseph did support and comfort them ministring to their necessities (k) Gen. 48.1 37.35 42.3 47.12 yea and pious Children should have a special regard to supply their Parents spiritual necessities for the good estate of their souls in case they are unacquainted with the great business of Religion or negligent about the concerns of another world then with all humility and prudence to insinuate such things as by the influence of Heaven may be effectual to work a real change in them by whom they themselves came into this world or to revive that which is ready to dye will greatly adorn the part of Christian Children Sith we are to pray for political much more for natural Parents because of the goodness and acceptableness of it in the sight of God and our Saviour (l) 1 Tim. 2.2 All that the best can do in one respect and another will be recompence little enough for Parents care love and kindness Ruth took pains to supply her mother in law's necessities (m) Ruth 2.18 David in perils was solicitous for his Parents safety (n) 1 Sam. 22.3 4. and if Children are taken away before their Parents they are obliged after Christ's example in taking care of his mother to endeavour provision may be made for them (o) Joh. 19.26 27. when their Parents are dead they should see to the honourable interment of their bodies in a deccent Christian manner agreeable to the port and quality of both in the world and the laudable custom of the place (p) Acts 8.2 as Isaac (q) Gen. 25.9 Jacob (r) 35.29 and Joseph did (s) 50.7 8. So to the preservation of their good name and reputation by paying of their debts in due circumstances especially if justly contracted for the childrens sake according to abilities for they are the wicked who borrow and pay not again (t) Psal 37 2◠good Christians are charged to owe no man any thing but love (u) Rom. 13.8 and to the vindicating of them from unjust aspersions yet without malice or revenge (w) Mat. 5.39 Rom. 12.17 19. but with justice so far as lies within the compass of the Childrens calls and places so did Amaziah (x) 2 King 14.5 what Solomon did in this regard was only the publick execution of Justice not act of private revenge (y) 2 King 2.8 9. with 2 Sam. 3.39 19.23 But still in paying honour to our deceased Parents we must ever avoid the superstition of the Heathens and Papists and take care we go on in all our Parents good wayes as did Solomon Asa Jehosaphat Hezekiah and Josiah (z) 1 King 3.3 Prov. 4.3 4. 31.1 2. 2 King 22 2. 1 King 15.11 Quite contrary hereunto was the impious practise of Cham odious to God and man (a) Gen. 9.22.25 So of Absolom (b) 2 Sam. 15.3 18 9. Jeroboam's race (c) 2 King 3.3 and the greedy Pharisees (d) Mar. 7 11.13 with others who had no compassion or none in proportion to their indigent Parents necessity and superiority when yet they are amply provided for (e) 1 Joh. 3.17 whereas this grateful recompence of Parents is required and celebrated amongst the Heathens of old as appears by their proverbial expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence their Lex Pelargica Because saith Philo * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de Decal p. 761. mihi The old Storks disabled to fly abroad stay in their nest till those of their brood do fly over sea and land and bring food to their dams though possibly some may have been observ'd to degenerate †Neander in Franz Hist animal And so we Birds saith Aristophanes pleasantly should return our Parents thanks in all offices of endearing kindness c. Aeneas was denominated pious from that Heroick act of saving his decrepit Father out of flaming Troy and the hands of raging enemies by carrying him out on his shoulders And the Children of Catania of old in a sudden eruption of Aetna for the exportation of their aged Parents were celebrated with much honour ‖ Pausanius l. 10. what they of the same place did in the late one I have not heard They who would see among the Heathens greater variety of Instances for pious regards and impious ingratitude may consult Valerius Maximus * Lib. 5. c. 4. I 'le only mind you of two of the former sort one which Pliny †Nat. Hist l. 7. counts most remarkable of a woman giving suck who when her mother was condemn'd by the Praetor had got from the Keeper liberty to visit her in Prison upon daily search made to see she brought no victuals to her whom the Keeper thought to have famish'd but found alive after many days sustain'd by her affectionate daughter's milk which so affected the Governours that they spared the Mother's life and raised a monument of the daughter's ingenuous piety The other of one Perns for that seems to be her name who in the same manner relieved her Father Cymon and renewed his age the same way in the same case which it seems was so taking that it was represented in a Picture when the Historian wrote and that in Tiberius his time so antient was that Table which our modern Painters copy And this was the more notable because this now old Cymon did by his own bonds purchase his Father's freedom The Chinoises in their natural Religion do to this day pay their gratitude to their Parents with the greatest strictness as I learn from Spizelius in a late learned Tract * De re literaria sinensium p. 243. wherein he shews they perswade themselves the perfection of man doth consist in this both with respect to the surviving Parents and the deceased for whom they are longer in solemn mourning than any other people Before I leave this head I cannot pass over a prodigious Instance †Luth. l. c. com de amore ergo paren cum alii◠of the contrary vice I mean monstrous ingratitude to Parents 'T is the unthankful Son of a more kind Father who had made over his estate to all his Sons with a reserve of a right by turns to come and take his diet ac their Tables This unnatural wretch being at dinner and having a Goose before him espied his Father coming and set the Goose underneath the Table till his Father was gone again then as is related going to take up the hidden Goose found it wonderfully turn'd into a great Toad which leap'd upon his face and notwithstanding all his
striving could not be removed till it had stifled him Let Children learn hence to take heed of being ungrateful to their Patents for fear of the dreadful consequence thereof Thus we have seen three particulars of Childrens actiue obedience there is yet another which is more passive and that is 4. Submission or subjection to Parental discipline with all lowliness of mind (f) Phil. 2 3. acknowledging their coercive authority and therefore are Children oblig'd with patience to bear their Parents rebukes whether verbal or real considering in charity they design good The ignorance imperfection and corrupt inclinations of Children born in sin require Parents animadversion and the Childrens submission both to their Admonitions and Corrections 1. Their Admonitions when in their watchful inspection they give check unto exorbitant behaviour and lay restraints upon their Children who should indeed stand in great awe of those reproofs and threats which do arise from Parents displeasure When Jonadah's posterity were tempted to act in complaisance with others their Fathers forewarning kept them in awe that they did not violate his appointment (g) Jos 35.6 and so upon doing amiss an ingenuous Child will amend There should be shame upon a Father's frown and discountenance (h) Numb 12.14 yea though Parents should be out in the matter as well as manner and be too quick in their rebukes as it should seem Jacob was with Joseph for his dreams not considering what signal motion of God was in them yet the Children should bear it as Joseph did (i) Gen. 37.10 and as Jonathan did his Father's unkind exprobation (k) 1 Sam. 20.30 c. It is true Jesus took up his Mother in one instance but it was in his Heavenly Father's cause which he was concern'd in as God-man (l) Luke 2.49 Yet in other cases they should not only bear but amend upon admonition as Moses did upon his Father in law's dislike of that task he took upon himself alone (m) Exod. 18.13 17.24 whereas on the other hand Ely's Sons slighted their Father's reproof (n) 1 Sam. 2.25 and such others there are who scorn to be told of their faults (o) Prov. 13.1 though they loose God's favour by it and are accounted fools by him who is never out in his censure when the submiss are prudent going on in the way of life (p) 3.34 35. 15.5 3.23 Many Children are impatient of just restraints in their meats drinks apparel and recreations not considering the advantage of self-denyal and patience learn'd betimes when as others can say experimentally they had been undone if they had not been early curb'd Monica Austin's Mother ‖ Aug. Conf. l. 8. c. 9. having in her minority been educated to temperance when growing up and getting from under that severer tuition by the insinuation of a jocund companion was drawn to drink her whole draughts till upon the upbraiding of her associate she reform'd her self and observ'd her former rules of temperance Reverend Mr. Greenham used to say Be most moderate in those things which thine appetite liketh best and check thy too much greediness of them And another said well †Citante Steph. Guazi de civili convers p. 376. maluisse se infirmum quam delicatum esse c. That he had rather be infirm than delicate sith weakness only can hurt the body alone but delicacies may at once corrupt both body and mind and more than that may also render any one unjust by reason they make him covetous to get that which may maintain them and also dull and regardless of the Word of God and the service of his friends and country I have in my own observation seen Children prove well who have submitted to the prudent restraints and admonitions of their watchful Parents and Guides as to these things and others ruin'd who when they have been told of their faults have swell'd and rag'd against those that have lov'd them best yea in a most unchristian manner So necessary it is to submit to Parents admonitions So also to 2. Their corrections or real chastisements whether by stripes or other punishments inflicted sith we should imagine Parents come to this sharp and unpleasant work out of a principle of love (q) Prov. 13.24 with an aim at their Childrens good (r) 22.15 and it is look'd upon in Scripture a Rul'd Case that reverence with submission is paid to the Parents of our flesh (s) Hebr. 12.9 when under their rod which we are to bear and upon the feeling of it to amend what is amiss as some kind of satisfaction (t) Prov. 29.17 whereas disdain and stubbornness spoils all and if it be persisted in may sometimes occasion Parents to call in the posse magistratus (u) Deut. 21.18 19 c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Epistle to the Hebrews translated We gave them reverence doth import that we Children when faulty under our Fathers frowns and stripes turn'd our faces with shame and blushing at our unworthy acts not able to look them in the face as the Prodigal upon his return (w) Luke 15.21 with Tit. 2.8 which accords as some have noted ‖ Laws on Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrew word which is in this case to submit with humility to them in this Relation Because though we cannot bear that others should beat and scourge us yet our Parents as having power upon a just cause to punish by vertue of their Superiority and our dependence upon them whose end is or should be their Childrens reformation and therefore is in mercy to prevent further sin and misery in complyance with God's command they correct their ofspring to save it from hell though many an inconsiderate Child may at present conceive the Father correcting to be a severe Judge when as to intended amendment he is indeed a loving Father So that though it seem to be jarring and harsh musick disagreeable to the faulty Patient yet it will sound sweeter to the judicious ear than the melody of a luscious and disorderly indulgence Ingenuous Children have acknowledg'd the benefit of Paternal correction especially after they have sought to God by Prayer that God would sanctifie the rod to their good That was a good practical answer of one of Zeno's Scholars Citante Steph. Gua2zi de civil Convers who to his Father asking what wisdom he had learned by being so long abroad said He was able to shew it at any time which he did to the purpose not long after when his Father chastising him with strokes he took it quietly and patiently shewing that he could sustain the displeasure of his Parent without any untoward reparties In short Children should in all these duties deport themselves with piety toward their Parents being in that relation they bear the image of God as Creator Upholder and Governour of the World So that resistance yea surly and rude replies are a
woman and others (l) Psal 22.9 Cant. 8.1 Luke 11.27 or else they give us examples of Mothers who were commendable patterns as were Hannah (m) 1 Sam. 1.22 the Virgin Mary (n) Luke 1.28 with 11 27. David's Mother (o) Psal 22.9 and that affectionate one who stood before Solomon to plead for her child (p) 1 Kings 3.21 or afford us such Texts as by consequence do infer it as in Jacob's blessing (q) Gen 49.25 and a contrary curse on others (r) Hos 9.14 the charge to Manoah's wife to avoid things hurtful to her milk (s) Judg. 13.4 considering her constitution and the climate she liv'd in the Apostle gives it as the character of good women that they have nurs'd up Children (t) 1 Tim. 5 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Moses his Mother did him awaiting Providence to perform this natural office to her own child and was not as the weeping Prophet laments some in his time worse than Sea-monsters like Ostriches of the wilderness (u) Lam. 4.3 I do not remember in holy Writ that any Mother put forth her own child to suck and though there be mention made of Rebekah's nurse (w) Gen. 24.59 35.8 and others (x) 2 Sam 4 4. 2 Kings 11.2 yet in all probability they were common dry-nurses or nurse-keeping women such as had skill to be about Child-bearing women fit to advise and attend them Be sure Rebekah had no child till about twenty years after she was married and if she or any had milch-nurses it may be their own Mothers might die in Child-bed or not be able to perform their office But Naomi when old and past Child-bearing became a dry-nurse unto Ruth's child being assistant to her daughter at her lying-in (y) Ruth 4 16. with 1.12 When though there be some pain in suckling however less I suppose in following the natural way of laying the child to yet there is also a pleasure and benefit which may well sweeten and usually compensate in ordinary cases The careful Father should contribute his endeavours to promote all this and accommodate his wife in the nursery with all convenient requisites to preserve the temporal life of the child But then there is also a care with reference to the spiritual life of the child to attend this which Christian Parents are oblig'd to by dedicating of their Infant seed unto the Lord according to his appointment for the solemn enrolling of his Disciples (z) Mat. 28.19 Acts 21.5 6. 16.33 10 47 which matriculation of a child should not be unseasonably delay'd but perform'd in a due Christian manner sith obedience in the Lord (a) Eph. 6 1. will be required of it as soon as it is able to do any thing which implies that as Hannah dedicated her Samuel to the Lord in covenant under the Old Testament dispensation (b) 1 Sam. 1.28 so it is to be devoted to the Lord and consecrated to his use as he hath instituted under the New Testament dispensation and that is a solemn enrollment by Baptism amongst Christians who by this Rite are signally declared to be in covenant with him his Disciples and Members of his spiritual houshold (c) Gal. 3.27 Rom. 6.3 4. 1 Cor. 12.13 Jo. 4.1 2. Deut. 29.10 11. Acts 16.33 who in that relation are to yield obedience unto their Parents in him and as unto him How else can we so easily imagine that Christian Children should be oblig'd to obey their Parents in the Lord but as they are by their Parents who have most right to them devoted to his service I confess I cannot understand Now it is highly reasonable that they who have been instruments to bring a stain upon their Children (d) Rom. 5.12 16 17. Eph. 2.1 2. should also be as instrumental as they can even as Believers under the Old Testament were to bring them unto God in the use of the means he hath now prescribed to get them washed with the blood of sprinkling by giving them unto God in the Covenant as they then did (e) Gen. 17.10 11 13. Rom. 11.17 20. Mat. 18.13 4. 19.13.14 Luke 18.15 Tit. 3.5 Favores sunt ampliandi For undoubtedly under this gracious dispensation there is no abridgment of any priviledg to the Infant-seed of Believers which they before enjoy'd so that they should not now be brought to the Lord that he may own and bless them and the promises be pleaded on their behalf whose Parents are heirs (f) Gal. 3.14 27 29. 1 Cor. 7.14 for as much as the Father 's right to the promises gives the Children some kind of right to the same inheritance (g) Acts 2.38 39. Mat. 28.19 â— Câ—r 1.16 〈◊〉 2.12 13. 〈◊〉 17.10 11 Jer. 32.39 Isa 44.3 yea the promise and precept do answer each other as a deed and its counterpart There was no need of particularizing every subject to be baptized any other than those vvho vvere discipled it being so vvell known who had the Covenant-seal by the common practice of the Jews under the former dispensation of the Covenant And now the Lord Jesus Christ in commissioning his Ministers to disciple and baptize all Nations then all in them discipled chiefly designed to instruct them in what manner and form they should baptize those that belong to his Kingdom viz. into the Name of the Father Son and Holy Ghost which had not been before used but now upon the discharging of Circumcision was every where to be observ'd Thus Christian Parents are at first to contribute their endeavours toward their Childrens spiritual life And for this temporal life further they are also to provide food (h) Gen. 42 2. Exod. 13.3 Mat. 7.9 10 11. and rayment (i) Gen 37.3.21.15 and to allow fit and honest recreation for their Children (k) Zach. 8 5. to keep them in health and physick when they are sick (l) 1 Kings 14.2 2 Kings 4.22 Jo. 4.47 Mat. 17.15 equity and necessity oblige to it with a solicitous care to preserve their lives from dangers as much as may be in their power (m) Exod. 2.2 3. and to see according to their quality and calling that they be accommodated with conveniencies for body and mind (n) Gen. 21.15 Deut. 1.31 Hence another particular of Parental care is 3. Education of their Children which is a very comprehensive Duty begins early and lasts till their Children be emancipated Our Apostle in another Epistle (o) Eph. 6.4 reduceth this to two heads 1. Nurture and 2. Admonition of the Lord. Some conceive the former doth more respect manners or civility the later Doctrine or piety though 't is not necessary to take them so restrictively 1. Christian Parents are charg'd to educate or bring up their Childrin in nurture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ateneris assuesceâ—e multum i. e. such a kind of domestick learning as befitteth a child according to that of the Wise
by the Prophet in the name of the Lord (m) Jer. 29.6 1 Cor. 7.36 to take wives to their sons and give daughters to their husbands should with a good and serious conscience without carnal glosses study this prime Canon as they really design the promotion and spiritual advancement of their offspring Thus Abraham so famous in his parental government (n) Gen. 18.19 was very careful with respect to the Lord in covenant for the matching of his son Isaac that in a matter of so great importance lest he should be tempted to a failure in his trust he took a most solemn oath by the Lord God of Heaven and Earth from his faithful Steward Eleazer (o) 24.2 4 6 8. upon serious seeking of God by Prayer that he should take a wife for him out of a religious Family and by no means yield that Isaac should be brought into a relation communion and residence with any of those who might be an occasion to alienate his affections from the service of the true God in a true manner which had an excellent effect sith Isaac and Rebekah were the most chast pair of all those Patriarchal Worthies their affections being entirely united And Isaac at his wife Rebekah's motion when almost dead for fear of an ungodly wife (p) 27. ver followed his Father's example in the disposal of his son Jacob (q) 28.2 c. We indeed live in an age wherein there is much complaint by many wealthy Parents that though they like well of this grand rule yet they know not where to have suitable matches for their children especially of the female sex I confess there is too much ground for this lamentation The Lord remove it Yet I may with submission not being sollicitous to please man but my Lord and Master (r) Gal. 1.10 Eph. 6.6 Mr. White put these complainants in mind of what hath been observ'd by another before me That Persons of quality and estate likely have in one respect a greater advantage than others in that they have a greater latitude of choice amongst those who are in estate below them So that of religious prudent and suitable persons they may choose almost whom they please But the truth is many Parents who sit at the upper end of the world though they profess Religion they are too often so biassed with the love of this world that marrying to the very height of their estate hath the casting vote and so they bestow their pious hopeful children upon persons in whom they have no probable positive evidence of real godliness and sobriety or on such who are not comparably so vertuous as others they might have more religious prudent and desirable who upon conjuncture of Estates would be abundantly well accommodated for a comfortable and chearful livelyhood When alas some of them are so sway'd by carnal motives that as one saith †Mr. Baxter pol. p. 484. they marry their children to a swine for a golden trough they prefer temporals to spirituals and eternals riches and honour or comliness to vertue and godliness and take one that is at enmity with God (s) Rom. 8.7 8. into the nearest and strictest league of amity with those they are oblig'd to love best And thence it comes to pass that in succeeding generations by unequal mixture of the holy seed with the profane (t) Ezra 9 2 4. there is such a decay of piety as at this day amongst those sprung on one side from worthy Progenitors being much like those of the old world who defiled the face of the earth with an unblest generation which so grieved the Almighty that after he had given the inhabitants fair warning by the preacher of righteousness (u) Gen. 6.2 4. See more Gen. 26.34 35. 34 14. 38.2 7 8.9 10. he swept them all away but eight persons with an universal deluge I know upon the hearing of this some professing Parents of our Age will be touch'd to the quick though they do thereby a little shake their own title to the best inheritance but it concerns a watchman when call'd to give them warning from the Lord (w) Ezek. 3.17 to deal faithfully Upon the remembrance of which and an affecting apprhension of this growing epidemical distemper I do in the name of the Lord put all Christian Parents in mind not too vehemently to seek after great things to themselves (x) Jer. 45.5 in bestowing of their children richly but labour to link them with gracious and suitable persons where there may be mutual kindness and hearty liking of each other and with vvhom they may live religiously and contentedly For the truth is without this mutual complacency and loving contentment each in other vvhich the Scripture calls for (y) Prov. 5.19 with Gen. 20.16 Ezek. 24.16 18. upon a good foundation there cannot be an happy match Wherefore in this great office of Parents vvhich is a comfortable one for their Children if well done but most uncomfortable if otherwise they are mostly concern'd to look after the fear of the Lord. For the Wise man by the spirit of God hath so determin'd upon weighing of things saying (z) Prov. 31.30 with 19.23 Favour is deceitful and beauty is vain but a woman that feareth the Lord she shall be praised and so shall the man also If things be tryed at God's ballance Religion will weigh most Houses and riches are the inheritance of Fathers but a prudent wife is from the Lord (a) 19.14 and so is a prudent husband too Either is to be valued as a more blessed gift than any temporal portion left by Parents who may and ought to be provident but there is a more special finger of God who gives wisdom and unites hearts in every happy match Wherein good-nature or as we now speak good-humour doth much sweeten society in a humane way but I pray you what doth it in a Christian way wherein the married couple should live as being heirs together of the grace of life that their prayers he not hindred (b) 1 Pet. 3.7 Alas my Friends as to this a good nature as one saith * Mr. Thomas Couns l to married Couples is but like the white of an egg which as it offends not so it relisheth not There may be a tolerable conversation as to temporals on the week day but what is pleasant in it as to spirituals especially on the Lord's day and at other seasons when the Soul hath need of quickening direction and comfort or a companion in Heavenly joys Then real grace with all its faults will be better than refined nature (c) Eccles 2.13 as light than darkness Discretion will set a lustre on Religion and is to be look'd after else how troublesom will it be for wisdom to be subject to folly No one can live lovingly and comfortably with a Fool. Next an ungodly an unworthy yoke-fellow especially if in Husbands is to be feared And next to
a religious and prudent a pleasing person should be chosen amiableness helps to root and settle amity which gains reputation by an inheritance (d) 7.11 But in these things especially the last without regard to the former Parents should take heed of exercising Tyranny and when God hath given them children how they give them away be careful herein they do not contrary to my Text discourage their dutiful children by pressing them to marry where they cannot love Because herein one †Mr. Fuller's Holy State characters the good Parent to be such as draws arguments from his childrens good rather than his own authority accounting it a style too princely herein to will and command he rather chooseth to will and desire remembring the Parental power is for edification not destruction and should not be exerted to cast a child against its mind upon a disaffected much less an unworthy match In the treaty of marriage betwixt Isaac and Rebekah when there vvas a good agreement betwixt Abraham's Steward and her Father and Brother they vvould not come to a conclusion till the Maid vvas call'd and ask'd as to her affection and consent (e) Gen. 24 57. Hostis est uxâ—â— invita quae ad maritum nupta dat r. Plaut All vvas but complement till that vvas gain'd Parents herein are to perswade upon good reason but 't is too harsh to attempt the compelling of love Some rigorous ones are apt for their own vvorldly advantage to use their awful authority in matching to constrain their obedient children contrary to their affections and dispositions but they should rather learn of their Heavenly Father vvho disposeth all things sweetly and vvould have them to do so too in the disposal of their children he would have them do more vvith the sway of love than power and to be rather affectionate than imperious in their Government Grave and prudent Dr. Harris †In his life condescended to his sons saying When you are youths choose your Callings when men choose your Wives only take me along with you it may be old men may see further than you Be sure then they see well when they aim chiefly at piety As an ancient Hermite relates * In Prato spirituali in his own life the consultation of a principal inhabitant of Constantinople with his Lady about the disposal of their only child which was a daughter the result whereof was not to look at greatness and riches lest marrying her to a vitious person they should make her miserable but rather to one of a lower rank fearing God vvho from conscience of his duty would love and make much of her and so render her condition comfortable in prosecution whereof they found out and bestowed her upon the honest son of a very charitable Father who had a small Estate but great Vertue with whom she lived very happily But my discourse swells and I must shorten what remains 5 Maintenance is another part of the Parents office towards their children unto whom they are to allow a competency according to their quality and estates to live upon A just allowance for subsistence is presupposed requisite to the right discharge of the precedent duties from Parents to Children both in their minority and when come to maturity for the accommodating of them with necessaries according to their birth The neglect of which temporal provision would argue Christian Parents worse than Infidels who are not so enormous (f) 1 Tim. 5.8 Sith amongst the barbarous people they spare not cost to provide suitably for the fruit of their bodies till at least they are able to carve for themselves Our blessed Saviour takes for granted amongst the common notions of mankind that Earthly Parents will give good gifts unto their needy Children which are most proper for them (g) Mat. 7.9 11. Luke 11.11 But as a superaddition unto this general provision there is also somewhat more particular which even Nature it self teacheth upon the disposal of children and Christian institution requires and commends namely Parents as God hath blessed them should lay up for their children (h) 2 Cor. 12 4. yea so as that when they are placed in Callings and married they may by some stock or competent portion be able to lay up for themselves and be really serviceable to God's glory and others welfare with their substance (i) Prov. 3 9. 29.3 Abraham is commended for this devising of his Estate and so Jacob in providing for his (k) Gen. 24.36 25.5 6. 30.30 God did under the Law direct to a double portion real or personal unto the eldest as an acknowledgment of the right of primogeniture supposing no manifest forfeiture by disobedience (l) Deut. 21.16 17. 1 Chron. 5.2 Gen. 49.3 Exod. 13.2 Lev. 27.26 For in the exercise of Parental authority there may be some special consideration and rational regards had to the most dutiful but still according to equity Daughters according to that constitution were to be copartners and share as coheirs in the inheritance (m) Numb 36.8 And how Parents without valuable reasons can now disinherit them considering the prohibition in my Text is not easie to conceive But in laying up for and appòrtioning their children Parents should have a care 1. That they be not delatory as those who unseasonably put off the supplies of their children with that God hath given them till they themselves be dead or so long till it hath occasion'd an abatement of affections in their Children which is not to be excus'd in them but the Parents should not tempt them or put them upon any sharking tricks to supply necessities by keeping all the patrimony in their own hands above an handsome reserve of conveniencies for their own food and rayment Being of a different temper from that Prince's Father †Guaz Civ Conv p. 390. Psal 119.60 who coming into his son's Closet and seeing there all the gold and silver plate he had a long time before given to him said I see you have not a generous mind enough for with all the gifts you had from me you have not known hitherto how to make your self one friend Or in any other respect by any avaritious detention of what is requisite to be bestowed on their Children lay them under the discouragement which Parents are in my Text obliged to avoid as that which is displeasing to God 2. They should be sure they came honestly by the portions they leave their Children that they are goods well gotten and well used For if they be treasures of iniquity they will not long abide (n) Prov. 10.2 Jos 7.24 having a curse attending them yea a little ill gotten will be as a little leaven that will sour the whole lump or as the coal which the Eagle carried with the flesh she took from the Altar that fired all but if they are well-gotten then as one said of a small portion they will wear like steel And though
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
lusts they serve their pleasures Tit. 3.3 serving divers lusts and pleasures but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in man is possest with principles of a more direct contrariety whence it must follow that all the thoughts and counsels of it are tinctured with this hatred They are indeed a defilement of the higher part of the soul and that which belongs more peculiarly to God And the nearer any part doth approach to God the more abominable is a spot upon it as to cast dirt upon a Prince's house is not so heinous as to deface his image The understanding the seat of thoughts is more excellent than the will both because we know and judge before we will or ought to will only so much as the understanding thinks fit to be willed and because God hath bestowed the highest gifts upon it adorning it with more lively lineaments of his own image Colos 3.10 Renewed in knowledg after the image of Him that created him implying that there was more of the image of God at the first creation bestowed upon the understanding the seat of knowledg than on any other part yea than on all the bodies of men distill'd together Heb 12.9 Father of Spirits is one of God's titles To bespatter His children then so near a relation the jewel that he is choice of must needs be more heinous He being the Father of Spirits this spiritual wickedness of nourishing evil thoughts is a cashiering all child-like likeness to him The traitorous acts of the mind are most offensive to God as 't is a greater despite for a son to whom the father hath given the greater portion to shut him out of his house only to revel in it with a company of Roisters and Strumpets than in a child who never was so much the subject of his father's favour And 't is more heinous and odious if these thoughts which possess our souls be at any time conversant about some Idea of our own framing It were not altogether so bad if we loved something of God's creating which had a physical goodness and a real usefulness in it to allure us but to run wildly to embrace an Ens rationis to prefer a thing of no existence but what is colour'd by our own imagination of no vertue no usefulness a thing that God never created nor pronounced good is a greater enmity and a higher slight of God 6. In respect of Connaturalness and voluntariness They are the imaginations of the thoughts of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—ales Diog. Lacrt. and they are continually evil They are as natural as the aestuations of the Sea the bubblings of a fountain or the twinklings of the stars The more natural any motion is ordinarily the quicker it is Time is requisite to action but thoughts have an instantaneous motion The body is a heavy piece of clay but the mind can start out on every occasion Actions have their stated times and places but these solicit us and are entertain'd by us at all seasons Neither day nor night street nor closet exchange nor temple can priviledg us from them We meet them at every turn and they strike upon our souls as often as light upon our eyes There is no restraint for them The Laws of men the constitution of the body the interest of profit or credit are mighty bars in the way of outward profaneness but nothing lays the reins upon thoughts but the Law of God and this man is not subject to neither can be ‖ Rom. 8.7 Besides the natural Atheism in man is a special friend and nurse of these few firmly believing either the omniscience of God or his government of the world which the Scripture speaks of frequently as the cause of most sins among the sons of men †Isai 29.15 Ezek. 9.9 Job 22.13 14. Actions are done with some reluctance and nips of natural conscience Conscience will start at a gross temptation but it is not frighted at thoughts Men may commit speculative folly and their conscience look on without so much as a nod against it Men may tear out their neighbours bowels in secret wishes and their conscience never interpose to part the fray Conscience indeed cannot take notice of all of them they are too subtil in their nature and too quick for the observation of a finite principle They are many †Prov. 19.21 There are many devices in a man's heart Florus l. 2. c. 3. Mâ—jor aliquantoâ—abor erat invenire quam vincere and they are nimble too like the bubblings of a boyling pot or the rising of a wave that presently slides into its level and as Florus saith of the Ligurians the difficulty is more to find than conquer them They are secret sins and are no more discerned than motes in the air without a spiritual sun-beam whence David cryes out Psal 19.12 Cleanse me from secret sins which some explain of sins of thoughts that were like sudden and frequent flashes of lightning too quick for his notice and unknown to himself There is also more delight in them There is less of temptation in them and so more of election and consequently more of the heart and pleasure in them when they lodge with us Acts of sin are troublesom there is danger as well as pleasure in many of them but there is no outward danger in thoughts therefore the complacency is more compact and free from distraction The delight is more unmixed too as intellectual pleasures are more refined than sensual All these considerations will enhance the guilt of these inward operations The Uses shall be two though many Inferences might be drawn from the point 1. Reproof What a mass of vanity should we find in our minds if we could bring our thoughts in the space of one day yea but one hour to an account How many foolish thoughts with our wisdom ignorant with our knowledg worldly with our heavenliness hypocritical with our religion and proud with our humiliations Our hearts would be like a Grott furnished with monstrous and ridiculous pictures Ezek 8.5.10 or as the wall in Ezekiel's vision pourtrayed with every form of creeping things and abominable beasts a greater abomination than the Image of jealousie at the outward gate of the Altar Were our inwards opened how should we stand gazing both with scorn and wonder at our being such a pack of fools Well may we cry out with Agur Prov. 30.2 We have not the understandings of men we make not the use of them as is requisite for rational creatures because we degrade them to attendances on a brutish phancy I make no question but were we able to know the phancies of some irrational creatures we should find them more noble heroick and generous in suo genere than the thoughts of most men more agreeable to their natures and suited to the law of their creation †Psal 10 4. God is not in
Christians How many are there that are full of rage one against another for being either for a Form of Prayer or against it either for the Ceremonies or against them that never searched into the state of the Controversie and never took pains to examine the Arguments on both sides which in all reason they ought to have done or else at least to have restrained their Tongues from such unreasonable and sinful censures and reproaches These I say are the Persons that are most guilty nay upon the matter the only guilty Persons except such whom base Lust and Interest doth corrupt and work to these animosities 5. Converse much with your selves It is want of business at home in mens own hearts that makes them ramble so much abroad and rake into the Lives of others Study your selves more and other men less Did you search your own hearts and lives you would find so much cause of self-judging and self-abhorring that you would have little cause to despise others and much cause of compassion towards others 6. Judg of others as you would do of your selves and your own Actions It is worth our consideration what a great difference there is between the Judgment men pass upon themselves and other men As for themselves all their Errors are but small mistakes and all their sins against God however attended with ugly circumstances of light of consent of the will custom and allowance yet they are but sins of Infirmity if themselves may be Judges in their own Cause Their injuries to men are but small and trivial offences and they do indeed expect both from God and Man a Pardon of course which if they have not they judg God tobe harsh and severe Men to be cruel and implacable But when they come to pass Judgment upon other Men the Tables are turned some mistakes are damnable delusions and all their sins against God which they can observe are evidences of a naughty heart and inconsistent with Grace and the Offences of others against them are inexcusable and intolerable great affronts and Indignities whereas on the contrary thou shouldest as it was said of a great Man Be severe to thy self and Candid to others Because thou knowest more wickedness by thy self and more aggravation of thy own sins than of all the sins that are in the World But at least all the reason and Justice in the World requires this that thou shouldest weigh thy self and others in the same Balance that thou shouldest try thy own and their Actions by the same Touch-stone and more need not be done Thou who art so prone to flatter thy self wouldest certainly be more indulgent to other men and pass a more favourable construction upon their Actions What Light must shine in our Works Serm. XXII Matth. 5.16 Let your Light so shine before Men that they may see your good Works and glorifie your Father which is in Heaven THE Work designed for this time is to resolve this practical Case What is that Light which must shine before Men in the Works of Christ's Disciples for the Glorifying of God But the Explication of the Text is therein included The Son of Righteousness Jesus Christ who giveth Light to every one that cometh into the World or coming into the World giveth Light to all from his fulness hath bespangled the Inferiour Heavens his Church with many fulgent Stars appointed freely to communicate the Heavenly light which they had freely received In his corporal presence he prepared them and his Spirit having moved on the darkned World he unresistably said at the descent of the Holy Ghost Let there be Light and there was Light beginning at Jerusalem but not fixed to any determinate place But what he gave them necessarily and antecedently they were to Exercise as Free Agents by a command more resistable which here he gives them Having told them their Office and given them their Names v. 14. Ye are the Lights of the World he next tells them how they must be useful They must be conspicuous 1. Because the Church where they are placed is like a City on a Hill which cannot be hid 2. Because it 's the end of him that lighteth them and sets them up not to put them under a Bushel but on a Candlestick to give light to all his House And therefore no men's silencing or prohibitions no difficulties or sufferings will excuse them from their Duty Lights they are and Shine they must But lest they should think that it is Preaching only which he meaneth he here commanding them their Duty lets them know that the splendour of Christianity is in Works as well as Words And thereby giveth us cause to think that it is all his Disciples or Christians that he speaketh to though first and eminently to the Apostles and Teachers of the World 1. By Light he meaneth both the Illuminating knowledg which must be uttered by Words and the Splendour or Glory of Holiness which must be refulgent in their Lives 2. He calls it Your Light as being their own in his Graces as the Subjects and their own in Exercise as the Actors though both under him 3. It must Shine that is Appear in its splendour for the Illumination and conviction of the World 4. It must So shine as is fittest to attain these ends It is not every twinkling that will answer their great obligations 5. It must be Before men that is both those within and especially those without the Church that are but Men. 6. It must be a Light shining in Good Works and their Own Works For that is the grand difference between the Disciples of Christ and others He teacheth them not only to know and talk well but to Do well And he maketh men such as he Teacheth them to be Non magna loquimur sed vivimus said Tertullian 7. That Men may see doth signifie both the necessary refulgent quality of their Works and also the end of God and them 8. But it is not Hypocritical ostentation of what they are not nor of what they are and have as for their own Glory to be honoured and praised of Men but for the Glorifying of God Who is called their Father to shew their obligation to him and to encourage them by the honour and comfort of their Relation and to shew why their Works will tend to the glorifying of God even because they are so nearly related to him And he is said to be in Heaven because there he appeareth operatively in his Glory to the beautifying of Holy Spirits As the Soul is said to be in the Head and we look a man in the face when we talk to him as if there principally we saw the Man because it is in the Head that it operateth by Reason So much of the meaning of the Words Many Doctrines the Text affordeth us as 1. Christ's Disciples are the Lights of the World both in the splendour of Wisdom and Holiness 2. Their most eminent and convincing splendour is in
their good Works 3. Their Light and good works are their own though by the grace of Christ And it is no injury to Christ or his Righteousness or Grace to say that they are their own 4. The splendour of Christians in their good Works must be such as may be seen of Men. 5. The Glorifying of God must be the end of our Good Works and of their appearance unto men 6. As bad as corrupted Nature is there is yet something in mankind which tendeth to the approving of the good works of Christians and to their glorifying God thereupon 7. God is glorified even by common men when they approve of the Glory of Holiness in Believers It is not only by Saints that God is glorified 8. As contrary as Holiness is to corrupted Nature there is such resplendent goodness in true Christians works which common men may glorifie God for And so somewhat in them and in Christianity which hath such agreeableness as may tend to further good 9. The Excellency and Splendour of the good works of Christians especially Teachers is a grand means ordained by God himself for the Conviction of the World and the glorifying of God But the resolving the Question What the splendour of these works must be is my present undertaken task God is not glorified by our adding to him but by our receiving from him not by our making him greater or better or happier than he is but by owning him loving him and declaring him as he is that we and others may thereby be wise and good and happy He is his own glory and ours And by his own light only we must know both him and all things We are not called to bring our Candle to shew the World that there is a Sun but to perswade them into its light to open the Windows and Curtains to disperse the Clouds and to open the eyes of blinded sinners I. The way of doing this and glorifying God is in the order following 1. The first thing that our works must shew is their own goodness They can never prove the Cause good till it is clear that they are good themselves Therefore doubtless Christ here intendeth that we must abound especially in those good works which the world is capable of knowing to be good and not only in those which none but Christians themselves approve If believers and unbelievers agreed in no common principles we were not capable of preaching to unbelievers nor convincing them nor of conversing with them There are many excellent things which Nature doth approve and which both parties are agreed to be good By the advantage of these as granted principles we must convince them of the conclusions which they yet deny and not as the scandalous Christian so absurdly affect singularity as to make light of all good which is taken for good by unbelievers and to seek for eminency in nothing but what the World thinks evil There is a glory in some good works which all do honour and which manifesteth it self 2. And then the goodness of the work doth manifest the goodness of the doer Every man's work is so far his own that he is related to it and by it either as laudable or as culpable as it is Gal. 6.4 5. Let every man prove his own work and then shall he have rejoycing in himself alone and not in another for every man shall bear his own burthen God himself will judge men according to their works and so will men and so must we much do by our selves for it is the rightest judging which is likest God's This subordinate honour God grants to his servants If their works were not an honour to them as the next Agents they could be none to him in their Morality as man's acts though they might as acts in general ordered to good by his own goodness If God's Natural Works of Creation Sun and Moon and Earth c. were not praise-worthy in themselves God would not be praised for them as their Maker There are works that God is said to be dishonoured by Rom. 2.23 24. And what are they but such as are really bad and a dishonour to the Authors It is so far from being true that no praise or honour or comfort from good works is to be given to man that God himself is not like else to be honoured by them as morall good if the Actors be not honoured by them The World must first be convinced that Christians are far better than other men and the righteous more excellent than his Neighbour before they will glorifie God as the Author of their goodness In God's own Judgment Well done is the first word and Good and Faithful Servant is the second and Enter thou into the joy of thy Lord is the third Two sorts of Scandalous persons rob God of his honour in his Saints 1. Those that professing Christianity live wickedly or at least no better than other men whose lives tell the World that Christians are but such as they 2. Those that slander and belye true Believers and would hide their goodness and make them odious to the World As for them that say only that we have no righteousness in our selvet by which we can be justified I shall not differ with them if they do but grant that all shall be judged according to their works and that he that is accused as an Infidel Impenitent an Hypocrite or an Unregenerate Ungodly Person must against that accusation be justified by his own Faith Repentance Sincerity and Holiness or be unjustified for ever 3. The next thing to the Work and the Person that is hereby honoured is the Christian Religion it self with the Spirit 's operations on the Souls of Christians The outward Doctrine and Example Of Christ who teacheth his Servants to be better than the World and the inward Sanctification of the Spirit which maketh them better The Air and Food are commended which make men healthy and the Medicines are praised which cure the disease That is accounted good as a means and cause which doth good and which maketh men good If Christians were more commonly and notoriously much better than all other men the World would believe that the Gospel and the Christian Religion were the best But when scandalous Christians appear as bad or worse than Infidels the World thinks that their Religion is as bad or worse than theirs 4. The next ascent of Honour is to the Maker or Author of our Religion the World will see that he is good that maketh so good a Law and Gospel and that maketh all his true Disciples so much to excel all other men And here the first honour will be to the Holy Spirit which reneweth Souls and maketh them holy And the next will be to the Son our Saviour who giveth us both the Word and Spirit And the highest or ultimate Glory will be to God the Father who giveth us both his Son and his Spirit And thus Honour ascendeth to the Highest by these
steps and the World beginneth at that which is nearest to them and Reason will proceed by these degrees 1. The excellent holy lives of Christians are better than other mens 2. Therefore Christians are better than other men 3. Therefore their Religion is the best or the Word and Work which make them such 4. Therefore the Spirit is good which makes them good the Saviour is good who giveth them that Word and Spirit and God the Fountain of all even the Father of Mercies Is the Fountain of all good and consequently the End of all And thus God is known and glorified by our works II. The works which thus glorifie him are first to be described in general and then enumerated in special I. In General 1. They must be such as make or shew men to be in their places like to God They must be such as represent the particular Perfections of God which are called his Communicable Attributes and such as declare his Relations to us and such as declare his Attributes as so related and his works Aâ— 1. We must so live that men may see that indeed we take not our selve to be our own but God to be our absolute Owner and that it is not our selves but He that must of right dispose both of us and ours and that we willingly stand to his disposal 1 Cor. 6.19 Ye are not your own 2. We must so live as may declare that we are not lawless nor the mere servants of men but the resolved Subjects of God the Soveraign King of all and that really we are ruled by his Laws and Will and not by our own lusts or wills nor by the wills of any but as under him and that we fear not any hurt to the flesh or them that can but kill the body in comparison of that one Law-giver and Judge who is able to save or to destroy for ever Luke 12.4 Jam. 4.12 1 Cor. 7.23 and that we are moved more by his Promises than by all that mortal men can give us and trust wholly to the Heavenly reward of glory and not to the transitory prosperity of this world believing that God is True and Just and none of his Word shall ever fail 1 Pet. 1.3 We are begotten again unto a lively hope through the Resurrection of Christ to an Inheritance incorruptible c. 3. We must so live as may declare that God is our Grand Benefactor from whom we have all the good that ever we received and from whom we hope for all that ever we shall possess and that he is infinitely good the Original and End of all created good We must live as those that believe that we are made for God even to glorifie him and please his blessed Will not by making him beholden to us but by a willing receiving of his mercies and a willing improvement of them to our own felicity And as those that believe that his love is better than life it self and that to know him and love him and glorifie him for ever is the ultimate End and Happiness of man Psal 4.7 8. and 63.3 and 73.25 26 28. Phil. 3.7 8. Matth. 6.33 1 Pet. 1.5 6 8 9. 2 Cor. 5.1 2. And we must so live in relation to Christ and to his Spirit as may declare to the world that the mercy of the Father is conveyed to us by the Son and the Grace of the Father and Son by the Spirit and what wonders of Wisdom Goodness and Power Truth and Justice Holiness and Mercy are manifested in Christ and his Mediation to Mankind Gal. 2.20 Eph. 3.16 17. Phil. 1.20 21. Job 17.10 3. In sum the works that glorifie God must have these three parts of his likeness upon them 1. They must be works of Light like the Light which from the Father of Lights doth illuminate us Christians must be much wiser than the men of the world in holy though not in worldly things Col. 1.9 28. and 3.16 Darkness is the state of Satan's Kingdom and ignorant Christians are scandalous and a dishonour to Christ not those that are ignorant of unnecessary unprofitable or unrevealed things but those that are ignorant of revealed necessary saving truths 1 Cor. 3.2 Heb. 5.11 12. 2. They must be works of Holy Love to God and Man which shew that God and Goodness have our hearts and that we would imitate God in doing good to all according to our places and power Gal. 6.10 Rom. 13.10 11 12. 3. They must be works of Life and Power where serious diligence expresseth zeal and we set our selves no lower bounds than with all our heart and mind and might 2 Tim. 1.7 Rom. 12.11 Thus much for the general description of them II. The description of a Christian whose works glorifie God according to Scripture and Experience may be given you in the following particulars I. He is one that placeth his saving Religion in the practical knowledge of the only true God and Jesus Christ the Saviour whom he hath sent Joh. 17.3 He puts no limits to his endeavours after useful knowledge but what God hath put by his Word or Providence He would abound in holy wisdom and thinks it worth his greatest diligence and is still upon the increasing hand He hath so much knowledge of the lesser matters of Religion as to keep him from scandalous miscarriages about them but it is the knowledge of God and of a crucified and glorified Christ in which he taketh wisdom to consist Joh. 17.3 1 Cor. 2.2 This is the Light in which he hath his daily conversation the Light which governeth his will and practice which feedeth his Meditations his prayers and his discourse which repelleth his temptations which maintaineth his hope and is his daily work of Recreation his Food and Feast For Men will now perceive 1. That his Religion is not a matter of names and words and trifling Controversies but hath the greatest and most excellent Subject in the world And as Nature teacheth all to reverence God so it will tell them that they must reverence that Religion that Conversation and that Person who is most Divine and where the most of God appeareth 2. And they will see that his Religion consisteth not in uncertainties which no man can be sure of when he hath done his best but in things so sure as none should doubt of which will easily bring men over to consent and shame or silence Contradicters 3. And then they will see that it is a Religion which all sober personr are united in and doth not lose its Authority or Reverence by the divisions wranglings and digladiations of Sects of different minds for God is denied by no sober man nor the Essentials of Christianity by any true Christian 4. And men will see that our Religion is no matter of Indifferency which one may do well enough without but of absolute necessity to Salvation and that which man was made and redeemed for And a Religion of the greatest Subject the greatest
and grant that those things which the craft and subtilty of the Devil or Man worketh against us may be brought to nought and by the providence of his goodness may be dispersed that we his Servants being hindred by no persecution may give thanks to him in his holy Church and serve him in holiness and pureness of life to his Glory through Jesus Christ Vse 3 You may see hence how much those men are mistaken who talk of the Good Works or Lives of Christians as that which must have no honour lest it dishonour God As if all the honour were taken from Christ which is given to Good Works and the Patients health were the dishonour of the Physitian When we are Redeemed and Purified to be zealous of good works and created for them in Christ Jesus as Tit. 2.14 Eph. 2.10 Yea and shall be judged according to our Works This Informeth you that the Good Works or Lives of Christians is a Vse 4 Great means ordained by Christ for the Convincing of Sinners and the Glorifying of God in the World Preaching doth much but it is not appointed to do all The Lives of Preachers must also be a convincing Light And all true Christians Men and Women are called to Preach to the World by their Good Works And a Holy Righteous and Sober Life is the great Ordinance of God appointed for the saving of your selves and others O that the Lord would bring this close to all our hearts Christians if you abhor dumb Teachers because they starve and betray Souls take heed lest you condemn your selves you owe Men the convincing helps of a holy fruitful life as well as the Preacher owes them his Ministry Preach by well-doing shine out in good works or else you are no Lights of Christ but betrayers of Mens souls you rob all about you of a great Ordinance of God a great means appointed by him for mens Salvation The world will judge of the Scriptures by your Lives and of Religion by your Lives and of Christ himself by your Lives If your Lives are such as tend to perswade men that Christians are but like other Men yea that they are but self-conceited Sinners as Carnal Sensual Uncharitable Proud Self-seeking Worldly Envious as others and so that Christianity is but such This is a horrid blaspheming of Christ how highly soever your Tongues may speak of him and how low soever your Knees may bow to him O that you knew how much of God's great Work of Salvation in the world is to be done by Christians Lives Your Lives must teach men to believe that there is a Heaven to be won and a Hell to be escaped Your Lives must help Men to believe that Christ and his Word are true Your Lives must tell Men what Holiness is and convince them of the need of Regeneration and that the Spirit of Sanctification is no fancy but the witness of Jesus Christ in the world Your Lives must tell Men by Repentance and Obedience that sin is the greatest Evil and must shew them the difference between the Righteous and the Wicked Yea the Holiness of God must be Glorified by Your Lives Father Son and Holy Ghost the Scripture the Church and Heaven it self must be known much by our Lives And may not I say then with the Apostle 2 Pet. 3.11 What manner of Persons then ought we to be in all holy Conversation and Godliness when the Grace of God which bringeth Salvation hath appeared to all Men teaching us to deny ungodliness and Worldly Lusts and to live soberly righteously and godly in this present world Tit. 2.11 12. Vse 5 But alas What suitable and plentiful matter doth this offer us for our Humiliation and Lamentation on such a day as this A floud of Tears is not too much to lament the scandals of the Christian world With what wounded Hearts should we think of the State of the Churches in Armenia Syria Egypt Abassia and all the oppressed Greeks and all the poor deceived and oppressed Papists and all the ignorant Carnal Protestants O how unlike are your Lives to your Christian Faith and to the Pattern left them by their Lord Doth a worldly proud and fleshly and contentious Clergy Glorifie God Doth an ignorant Ministry Glorifie him who understand not the Message which they should deliver Will the world turn Christians by seeing Christians seek the blood and ruine of each other And hearing even Preachers Reproach each other Or seeing them silence or persecute each other Or by seeing the People run into many Sects and separate from one another as unworthy of Christian Communion Will Proud Ignorant Censorious Fleshly Worldly Professors of Religion ever draw the World to love Religion Or will peevish self-willed impatient discontented Souls that are still wrangling crying and repining make men believe that their Religion rejoyceth blesseth and satisfieth the Soul and maketh men far happier than all others in the world Alas what wonder that so small a part of the world are Christians and so few converted to the love of Holiness when the Great Means is denied them by you which God hath appointed for their Conversion and the world hath not one Helper for a hundred or thousand that it should have You cry out of those that put out the Church-lights under pretence of snuffing them while your selves are Darkness or as a stinking Snuff O Brethren and Christians all I beseech you let us now and often closely ask our selves What do we more than an Antonine a Seneca or a Cicero or a Socrates did beyond opinions words and formalities What do you which is like to convert the world to convince an Infidel or glorifie God Nay do not some among us think that it is the height or part of their Religion to live so contrary to the world as to be singular from others even in lawful or indifferent things and to do little or nothing which the world thinks well of As if crossing and displeasing men needlesly were their winning conversation O when once we go as far beyond them in love humility meekness patience fruitfulness mortification self-denial and heavenliness as we do in opinions profession and self-esteem then we shall win Souls and glorifie God and he will also glorifie us And here we see the wonderful mercy of God to the World who Vse 6 hath appointed them so much means for their Conviction and Salvation So many Christians as there be in the World so many Practical Preachers and helps to mens Conversion are there appointed by God And let the blame and shame lye on us where it is due and not on God if yet the World remain in darkness It is God's Will that every Christian in the World should be as a Star to shine to sinners in their darkness and O then how gloriously would the World be bespangled and enlightned If you say Why then doth not God make Christians better That is a question which cannot be well answered without a
Rule or rather a part of the general Rule that we should give thanks c. 1. Here 's the duty it self Thanksgiving 2. The Object of it God c. 3. How it must be managed by Christ or through Christ 1. Obs All our actions thoughts words and works must be done in the Name of the Lord Jesus Christ 2. Obs All Praises and Thanksgivings as they are only due to God so they must be performed by us to him by Jesus Christ that they may be accepted of him All thanks are due to God the Father who is the Father of Christ and in him our God and Father and therefore this work is to be done only in by and through Jesus Christ Ephes 5.20 giving thanks always for all things unto God and the Father in the Name of the Lord Jesus Christ All glory be given by the Church to Christ Heb. 10.12 15. and Rom. 16.27 How this great Duty is to be performed to God through Christ Jesus 3. Praises and Thanksgivings are the great duty of our lives for if we do all things in the Name of Jesus Christ then whatever we do in his Name is special matter of Thanksgiving In every thing give thanks if we think a good thought or do a good work it is of God and therefore be thankful and it is a Sacrifice to be tendered to God every day Heb. 13.15 As to the first Doctrine consider 1. What it is to do all in the Name of the Lord Jesus Christ 2. Why we must do all in that Name 3. How shall we come to do all in the Name of the Lord Jesus Christ 4. Some Uses 1. What is it to do all in the Name of Christ 1. It is to go to him as a Mediator or to go to God by him For we must upon all occasions go to God in a way of prayer by Christ if we will be accepted Psal 65.2 God's Spirit tells us that he is a God hearing prayer therefore unto him shall all flesh come and appear Not come to God in prayer but by Christ as Mediator Beza sets it out Invocato Christi Nomine we must go to God quod autem addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligenter notandum est ut sciamus Deum frustra coli nisi Christus Mediator interveniat We must go to God by him we must take special notice of that word for we do in vain make our Addresses to God but by the intercession of our Mediator All our Supplications are to be put in the Name of Christ as he bids us John 15.3 16. and John 16.23 26. he tells them whatsoever they should ask the Father in his Name at that day i. e. after his Ascension and giving the Spirit you shall ask in my Name and I say not unto you c. He speaks this by way of encouragement unto them that they should go in his Name and then they should certainly speed He gives as loving Friends sometimes do when they certainly intend to do some special good for a Friend they say I will not tell you what I 'l do for you intimating thereby they will do what they can for them 2. It is to do all by his Authority Power and Command Mat. 18.18 19 20. Christ tells them that whatever they did bind or loose on Earth in his Name i. e. by his Authority and Command should be bound in Heaven For when two or three are gathered together in his Name i. e. by vertue of his Command he would be in the midst of them All Power and Authority is given of the Father to Christ Mat. 28.18 19 20. and therefore go in the Name of the Father c. Laws and Proclamations which go forth in the Name of the King they go forth in his Authority All our actions come under his Command he is our King and our Law-giver Isa 33.22 Though other Lords besides Christ have had Dominion over us but by him only will we make mention of his Name Isa 26.13 By vertue of his Command and Authority we 'll make mention of thy Name we will admire and praise thee He is a Soveraign Lord who Commands and doth impose Laws on the Consciences of men his Laws reach the inward as well as the outward man else all that we do cannot be done in his Name and by vertue of some Authority from him who is King of Kings and Lord of Lords Rev. 19.16 and the only Potentate 1 Tim. 6.11 3. It is to do all in his strength and power this is to do all in his Name Thus Acts 4.6 7. Annas and Caiaphas c. asked Peter and John by what Power or by what Name they had done this v. 10. Peter told them that in the Name of Jesus Christ did that Man stand whole before them thus did they come in the Power of Christ To go about a work in the Name of Christ is to go about it and do it in his strength and Power 1 Sam. 17.45 David went against Goliah in the Name of the Lord of Hosts so David said Psal 108.10 11. that in the Name of the Lord he would destroy them i. e. in the strength and Power of the Lord. Paul can do all things through Christ who strengthens him Phil. 4.13 His Grace was sufficient for him 2 Cor. 12.9 No man in the strength of his own parts or gifts can do any thing so as to be accepted John 15.5 without me ye can do nothing he doth not say that you may do something or that you can do but little but you can do nothing without me He worketh all our works for us Isa 26.12 even the will and the deed Phil. 2.13 Paul laboured more abundantly than they all 1 Cor. 15.10 but he presently corrected himself Yet not I but the Grace of God which was with me 4. For his Glory 1 Cor. 10.31 So that as he is the Author so he is the end of all we do Rom. 11.36 All people must honour the Son as they honour the Father Joh. 5.23 Christ is the Alpha and Omega of all Rev. 1.8 All Glory and Honour is due to Christ as is due to the Father Rev. 4.9 11. they give glory to him that sits on the Throne and Rev. 5.12 13. there is all honour given to him that sitteth on the Throne and to the Lamb they which do all for the glory of God do all their actions to the honour of God the Father Son and Holy Spirit so that when God doth any thing for us he doth it for his Name 's sake and therefore when David begged of God that for his Name 's sake he would lead him Psal 31.3 he means for his Glory we should have an eye at the Glory of Christ 5. To do all in the Name of the Lord Jesus is to live a life of Faith for a supply of all things for Life and Godliness as the Apostle speaks 2 Pet. 1.2 3. he tells us we have all things that is we
and righteous judge the case is thine and mine infinitely more dreadful than between a malefactor and a magistrate my sins are innumerable the least is mortal God is judge and hell is the prison wrath horrour fire the worm and all endless that is the punishment the judge is and cannot be otherwise than most true and righteous what comfort can I think to find now from God absolute i. e. without relation to Christ behold instead of comfort a devouring flame and instead of joy a consuming fire I speak this because of abundance of our people they say God is merciful and they do their best they hope God will be their comfort and they serve him and all this while they think not of Jesus Christ we are all naturally Socinians those that never heard their names much less read their books live in their heretical and blasphemous principles O the amazing stupidity of the world called Christian that we can smile and laugh and hug our selves in deceiving comforts upon the brink of hell there can be nothing comfortable to us without the God of all comfort and no comfort can be to us from God but by the Lord Jesus and no Jesus to us without Faith we rejoyce in God saith the Apostle but how by Jesus Christ why by him we have received the attonement he hath made it by his blood and we receive it by Faith Rom. 5.11 he is the Salvation of God Luke 2.30 and the consolation of Israel verse 25. he is our comfort by being God's Salvation That the business of Christ in the world was to teach us no more humbling precepts than Plato or Moses and then to seal them with his death there is little comfort this comfort and joy is the affections 't is wrought by the blessed Spirit joy in or by the Holy Ghost Rom. 14.17 the fruit of the Spirit is joy Gal. 5.22 't is joy in the Father by the Mediator through the Comforter this tells that joy and comfort are noble and divine goods they are not little debonnaires or complacency with some facetious or gentle garb that is but thin and beggarly nor are they friends to a sowr face and cloudy countenance 't was inward comfort that made Stephen's face to shine as an Angel this joy is not a joy in the face and not in the heart as some did rejoyce who put on a good face under the strokes of an angry conscience and reproached Paul for a frantick 2 Cor. 5.13 Neither is this comfort a floating thing in the mouth when persons without good cause are prating their assurance and comfort it seems to argue too much froth and lightness res severa saith Seneca est verum gaudium the richest mines lye deep and the deepest rivers minimo labuntur sono make the least noise but it is marrow and fatness to the soul the joy of the Lord is your strength I cannot express the excellency of it the Text saith it is joy unspeakable and full of glory The sum is this a Christian that would live comfortably must live holily if he will live holily he must live so primarily by the faith of the Son of God and he must endeavour after such a degree of faith as to say Christ loved me and gave himself for me Gal. 2.20 that comfort in life and to and in death is the joy of Faith the victory of Faith the triumph of Faith all joy and peace in believing Rom. 15.13 a special application of the righteousness of Christ to a man 's own soul there is the rise and origine of joy and comfort if the Scripture may take place Object I see an objection which it will not be unseasonable nor impertinent to refute viz. here is a noise of Faith Faith believing and the righteousness of another is the way to drive all good works out of the world Answ Answ The clean contrary is most true it is the only way to bring all good works and all comfort into the world a man not sanctified by Faith in Christ cannot do a good work but spoils it in the doing neither can he see a comfortable day while he is such this objection is hugely irrational a man may as well argue against marriage and say that marriage is the ready way to drive all lawful seed out of the world and bring in bastards it is the same case Rom. 7.4 or he might as well plead against the riseing of the Sun and say it was the way to drive all light out of the world and to bring in darkness 't is the same case 2 Cor. 4.6 he may as well say that eating of bread is the way to drive out all vigour and strength of the body out of the world the way to bring in starvedness it is still the same case Joh. 6.54 the truth is Children before marriage are spurious the world without the Sun is darkness and without eating no living so without union to and interest in Christ Jesus who is Jehovah our righteousness there is no holiness or comfort in the world To set up any thing for righteousness in the sight of God but the righteousness of Jesus that is the way indeed to drive the Doctrine of the Church of England and all the Reformed Churches with all their most eminent Doctrines out of the world nay to drive all good works and all comfort out of the world nay to drive the Gospel and Christ and Salvation by him out of the world if the Galatians that were professed believers received Paul as an Angel received the Spirit shall turn aside to their own works and make them concurrent with Christ though but as a less principal part which was their case then mark the issue the grace of the Father is frustrated the death of Christ is in vain frustra sine fructu Gal. 2.21 Christ is of none effect they are fallen from Grace Christ profits them nothing and all this Paul doth testifie with a great deal of vehemence and Solemnity once and again and with such Apostolical majesty as seldom occurs Behold I Paul testifie unto you Gal. 5.2 3 4. I suppose that no man that understands Paul will say that he disputes only against the ceremonial Law therefore I will leave it and conclude this with that 1 Joh. 5.12 he that hath the Son hath life he that hath not the Son hath not life and this is written to them that believe that they might know that they have eternal life and they that know it cannot altogether want this in my Text joy unspeakable and glorious The second thing in the question is supposed viz. that a Christian may have Faith that is saving in the end which is not comforting in the way I Answ 1. You must not so understand it as though saving Faith and comforting were two kinds of Faith nor secondly as if saving Faith in the close were in some believers altogether and always void of all light and comfort but how a
Christian who is saved when he dies may live comfortably while he lives then the resolution of the case is this that that Faith which is saving in the end is also sanctifying in the way and would be comfortable also if the Christian did not Ponere obicem hinder it himself and therefore that he may live joyfully he must remove these hindrances and use the means proper to the end of which anon at present he must do as these believers in the Text did and he shall find comfort as they did in these four particulars 1. They did persist in the simplicity of the Gospel as it is in Christ 2 Cor. 11.2 false Apostles deceitful workers transforming themselves into the Ministers of Christ began then v. 13. Paul was jealous of the Church of Corinth lest that chast Virgin should be corrupted v. 2. as the Churches in Galatia were bewitched with these juglers Gal. 3.1 the great design of the old serpent from that day to this hath been to adulterate the Doctrine of faith in a crucified Redeemer knowing full well that this is the most effectual course to ruine all true holiness and solid comfort But these believers received the grace of God in truth as it was fully and plainly proposed to them they did not spin out the high and vital truths into needless disputes nor darken them with nice distinctions and subdistinctions this serves for little else but to distract the mind and disturb the quiet of mens souls 2. They did taste that the Lord viz. Christ is gracious to whom coming as the living stone they as lively stones were built upon him a spiritual house for God 1 Pet. 2.4 5. they did not content themselves with orthodoxy to rest satisfied in this that they were not Simonians or Ebionites or Menandrians or the sectators of them that did destroy Christ's righteousness by dividing it let us not only profess Christ but feel him 't is one thing to preach Christ and another thing to feel him were the last words of Mr. Ash 3. They minded the mystery of the Gospel the eternal Deity grace and righteousness of our Lord Jesus as Peter prayed for them 2 Pet. 1.3 and exhorts them to grow in this 2 Pet. 3. last as for Church modes and membership and priviledges they did enjoy them without censuring and animosity but knowledge of and communion with Jesus Christ accompanied with love and obedience and peace of conscience was the main business of their life this is the way to comfort let us do so Assure your selves there is little joy in a ceremony to a dying man modes and membership are but sorry comforters Lastly As they had Faith and Love so they did exercise them they did believe and they did go on to believe and so to be acquainted with the righteousness of God from Faith to Faith you may observe how the Apostle remembers the works of Faith Love and Patience in Christ of the Thessal 1. cap. 1.3 and in the 2. Epistle cap. 1. verse 3. He thanks God their Faith did grow exceedingly there was but a little time between the writing of these two Epistles this latter being written shortly after the first to rectifie their mistake about the day of Christ The primitive Christians did not content themselves with habits and let them be as fire under the ashes or as seed under the clods but did stir them up that they might warm and they did water them that they might spring and blossom like a rose If a man that hath the power of seeing should walk up and down the streets from morning to night with his eyes shut without any actual seeing would you not suspect him to be distempered what comfort can this man take in the light of the Sun much like this is a believer that hath Faith habitual he riseth in the morning and lyes down at night and hath not an act of Faith upon nor a privy thought of blessing Jesus all the day how can any comfort be expected in such a strangeness as this is So then the sum is this these believers received the Gospel of Salvation by Christ pure as it was proposed to them they gave the Apostle this honour that they had wisdom enough to express themselves plainly fully significantly and honesty enough that they would not deal fallaciously or ambiguously they valued not the tradition of their fathers nor the fancies of Philosophers they had no vain janglings amongst themselves but coveted the sincere unmixed milk of the word that they might grow thereby 1 Pet. 2.1 2. The Gospel came to them not in word only but in power and in the Holy Ghost and in much assurance Assurance of understanding assurance of Faith their communion was with the Father and fellowship with Jesus Christ that made their joy to be rich and plentiful their priviledges and ordinances were their delight but not their confidence they came to God by them and waited upon God in them in dangerous times for the enlarging and confirming of their knowledge Faith and comfort let us be exhorted to do as they did and doubtless we shall speed as they sped My business now is to speak something to the Text and then more to the practical case in hand only first I would crave leave to speak a few words to the context for this reason because as my Text is the true pourtraiture of practical godliness so the context gives us a system of godliness doctrinal The Epistle is written to the strangers v. 2. Jews and Gentiles say some but especially Jews scattered in four now Roman provinces not long before distinct and considerable Kingdoms together with Asia sc the proconsular or less Asia yet including also those parts in and about Chaldea Peter was at this time in or about Babylon in which parts were many myriads of the Jews of whom he was the Apostle with James and John Gal. 2.9 1 Pet. 5.13 That Babylon in the Text should mystically be Rome is a mere conceit and a groundless fancy this Epistle was written thirty years at least before John had received the revelation Grotius and others are quite beside the truth 't is forty to one odds that Peter was never there well these Jews were effectually called according to Gods election the terminus or the thing to which not for which or upon which but to which they were chosen and called is said to be this sc to obedience and sprinkling of the blood of Jesus the great efficient of this in them is the blessed Spirit through the sanctification of the Spirit the same verse being thus sanctified they had hope where observe the property of this hope it was a lively hope 2. The term or object an inheritance 3. The way whereby they obtained this hope they were begotten of God as a father to it 4. The cause moving God to this his abundant mercy 5. The ground of this hope it was the resurrection of Christ from the dead then
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts ‖ Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change
either in obtaining good or preventing evils Job 22.21 Now it will appear how pernicious those extremes are by considering 1. The contempt of chastenings deprives us of all those benefits which were intended by them God's end in them is to imbitter sin to our tast and make us disrellish that deadly poyson for as according to the rules of physick contraries are cured by contraries so sin that prevails by pleasure by something delightful to the carnal part is mortified by what is afflictive to sense Repentance is a duty that best complies with affliction for when the spirit is roade sad and brought to the sobriety of consideration it will more readily reflect upon the true causes of troubles when the springs overflow 't is but directing the stream into a right channel the changing the object of our grief viz. mourning for sin instead of sorrowing for outward trouble and we are in the way to happiness Sensible sorrow leads to Godly sorrow The natural is first then the spiritual Now the despisers of God's hand that are unaffected with judgments are incapable of this benefit For if they do not feel the blow how shall they take notice of the hand that strikes if they are not softened with sorrows how shall they receive the divine impression if they have no sense of his displeasure how shall they fear to offend him for the future if the medicine doth not work how can it expel noxious humors 2. The neglect of chastenings doth not only render them unprofitable but exposes to greater evils 1. It provokes God to withdraw his judgments for a time This the sinner desired and thinks himself happy that he is at ease miserable delusion 1. This respite is the presage of his final ruine 'T was the desperate state of Judah Isa 1.5 as God expresses it Why should ye be striken any more ye will revolt more and more The words of an anxious Father that has tryed all methods counsel kindness corrections to reclaim a rebellious obstinate son and finding no answerable effect gives him over to follow the pernicious swing of his corrupt desires No severity is like the suffering him in his licentious courses Thus when God hath used many gracious wayes to reduce the sinner by his Word Spirit and judgments but he is inflexible to the calls of the Word impenetrable to the motions of the Spirit and insensible of afflicting providences when after a combat with the rod sin comes off unwounded and the rod retires this calm is more dreadful than the fiercest storm Nothing can be more fatal to the sinner for by this divine desertion he is given over to a reprobate mind and vile affections he goes on undisturbed in his sins and every day increaseth his enmity against God and provokes God's enmity against him 'T is not conceivable that one who is not made pliable to the grace of God by afflictions should submit when he is in pleasant circumstances and dispos'd to enjoy sensual satisfactions If the whip and spur cannot break and tame the unruly beast certainly the rich pasture will never make him manageable So that God's ceasing to punish the sinner at present is so far from being a favour that 't is the effect of his deepest displeasure for it contributes to his hardning 'T was the case of Pharaoh when any of the plagues were removed indulgence occasioned his induration As water taken from the fire freezes sooner and harder because the thinner parts are evaporated by the former heat so when men are taken off from the fire of affliction they are more confirmed in their vicious courses â—han if they had never been afflicted 3. The slighting of lighter strokes provokes God sometimes to bring more dreadful judgments in this life upon sinners No man can endure that his love or anger should be despised Nebuchadnezzar commanded the furnace to be heated seven times hotter for those who contemned his threatnings Lev. 26.23 24 God tells the Israelites If ye will not be reformed by me by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times more for your sins He will change the rods into scorpions and scourge them for their continued rebellions Amos 3.5 'T is the intent of that expostulation Shall one take up a snare from the earth and have taken nothing at all Shall God remove his judgments while sinners are careless and unreformed as if they might be final conquerers over them no he will multiply and greaten them It may be at first God blasts part of the estate and the sinner is not apprehensive of his hand then he comes nearer and snatches away a dear relation if still the sinner is unaffected he strikes his body with a lingring or acute disease if still he be not concern'd for God's displeasure he wounds his spirit makes him sick in sense and conscience at the same time fills him with terror by the reflection upon his wicked wayes and the foresight of that dreadful Tribunal before which he must appear So that although he cannot live he dare not die though his earthly tabernacle be ready to fall upon him he is afraid to go out and meet the supreme Judge And if this doth not work a sincere thorow change God casts him into hell to the company of the Giants Prov. 21.16 Vid. Mr. Mede in loc those bold rebels that fought against God Briefly as under the law an incorrigible son that neglected his father's reproofs was to die without mercy so an unreformed sinner who kicks against the pricks and refuses to submit to God's corrections shall be cut off in his obstinacy Justice will proceed to excision and acts of vengeance against him 2. Fainting under chastenings is pernicious to sufferers for it renders them utterly indisposed for the performance of duty and uncapable of receiving the comforts proper for an afflicted state 1. It renders them utterly indisposed for the performance of duty Hope draws forth all the active powers of the soul 't is the great motive to diligence and instrument of duty Despair like extremity of cold that checks the spring and binds up the earth that its fruits cannot appear hinders the free exercise of reason and grace and cuts the sinews of obedience He that is hopeless of a good issue out of troubles will neither repent nor pray nor reform but indulges barren tears instead of real duties Besides it often falls out that the same affliction is sent from God's displeasure upon his people for their sins and is the effect of the rage of men against them upon the account of their professing his Name Such is the Wisdom and Goodness of God that by the same fiery tryal he may refine his servants from their dross and impurities and render the Glory of the Gospel more Conspicuous The hatred of Religion and a blind fury may transport men to acts of Cruelty against the
1. Pardoned Persons being taken into Covenant are taken into God's favour Nothing doth hinder God's special favour but unpardoned sin nothing but that which is the only Object of his hatred and cause of his displeasure and this is nothing else but sin Although God's love have many Objects yet his hatred hath but one and that is sin God hateth none of his Creatures as they are Creatures but as they are sinful never did any thing offend or displease God but sin nothing else hath power to enkindle God's anger and to blow it up into a flame When God forgiveth sin his hatred ceaseth his anger is removed and he receiveth them whom he pardoneth into the arms of his special love God's favour is the peculiar priviledg of God's pardoned People Psal 106.4 Remember me with the favour which thou bearest to thy People O visit me with thy Salvation Therefore all pardoned Persons being in God's favour they are Blessed because his favour is the Fountain of Blessedness In his favour there is life Psal 30.5 Yea his loving kindness is better than life Psal 63.3 The favour of an earthly King is counted a great Priviledg but the favour of the King of Heaven is really a great Blessedness The God of Heaven who is so Powerful Wise Faithful Good Merciful hath a special favour and kindness for them and doth love them with an incomparable incomprehensible unchangeable and eternal Love therefore they must needs be the happiest People on the Earth 2. Pardoned Persons being in Covenant are taken into God's family being reconciled by the Cross of Christ Eph. 2.16 they are no more strangers and forreigners but fellow-Citizens with the Saints and of the Houshold of God v. 19. And being of God's Houshold they are God's Children 1 Cor. 6.18 I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty This is a priviledg which rendreth all those above all others most Blessed who partake of it Joh. 1.12 To as many as received him to them gave he power to become the Sons of God even to them that believe on his Name To them gave he power The Original word signifieth Right or Priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the greatest priviledge in the World to be numbred amongst God's Children hence it is that John writing of it in his Epistle doth break forth into an exclamation of joy and wonder 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God! He seems to be in an extasie of joy at the greatness of this priviledg and the happiness of such as had attained it If beggars were lifted up from the Dunghil to be adopted Children of the greatest Prince upon the Earth it would not be so great an honour to them as this honour and dignity which is conferred upon pardoned Persons in their being advanced into the number of the adopted Children of the great Jehovah the Lord of Heaven and Earth and will any question whether they are Blessed 3. Pardoned Persons being in Covenant are under God's special Providence There is a General Providence that doth attend all the Children of men but God's especial Providence doth attend his own Children and his peculiar People who are reconciled unto him by Jesus Christ such are under God's especial Providence they dwell in the secret place of the most High and under the shadow of the Almighty Psal 91.1 God's Name is their strong Tower unto which they run and are safe Prov. 18.10 God is frequently called their Rock and Fortress Buckler Shield and Deliverer and hath made many Promises unto them of Defence and Deliverance They are under God's special Provision as a Father provideth for his Children so God provideth for his People he provideth for their Bodies When the young Lions lack and suffer hunger they shall not want any good thing Psal 34.10 He promiseth to Feed them and Clothe them and to with-hold no good thing from them and if they always have not as much in the World as they wish they shall be sure to have as much as God seeth they do really need but more especially he provideth for their Souls the Robes of his Son's Righteousness to Clothe them sweet and precious Promises to Feed and Nourish them Jewels of Grace to enrich and adorn them the guard of Angels to attend them himself and his Son to be Companions to them the Peace and Joys of the Holy Ghost to chear them and to sweeten their passage through the valley of the World and the dark entry of Death This is the priviledg of pardoned Persons and surely then they are Blessed 4. Pardoned Persons being in Covenant have free access unto God in Prayer Eph. 2.18 Through him we have access by one Spirit unto the Father Chap. 3.12 In whom we have boldness and access with confidence by the Faith of him Heb. 4.16 Let us therefore come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Being pardoned and reconciled through Christ they may with boldness and confidence come daily to the Throne of Grace and there by Prayer and Supplication make known their requests unto God and they shall be sure to have both acceptance and audience God who hath given them a pardon will deny them nothing that is really for their good having interest in Christ who hath such interest in Heaven whatever they ask of the Father in his Name if it is according to his will they may be assured because Christ hath faithfully promised it that he will do it for them Surely then such Persons are happy 5. Pardoned Persons being in Covenant have Communion with God in all his Ordinances not only in Prayer but hearing of the Word Singing and at the Table of the Lord when others rest in the out-side of Ordinances they meet with God there Sin being removed which before made a separation they now attain Communion with God and their hearts close with him as their chief good There is nothing more sweet in the World than Communion with God hence David doth account those most happy that had the liberty of God's House and Ordinances where they did or might enjoy so great a priviledg Psal 84.4 Blessed are they that dwell in thy House And Psal 65.4 Blessed is the man whom thou choosest and causest to approach unto thee that he may dwell in thy Courts he shall be satisfied with the goodness of thy House even of thy Holy Temple Such only are truely Blessed that find satisfaction it is not the Enjoyment of Creatures will give this but in the Enjoyment of and Communion with God in his Ordinances which is the goodness of God's House true satisfaction may be found and therefore pardoned Persons who do attain this are truely and the only Blessed Persons Reas 4. Such must needs be Blessed whose iniquities are forgiven because they
preserved and maintained and who though he could so easily destroy you and glorifie his justice hereby yet is both patient with you and willing also to be reconciled unto you and sends his Embassadors in his name to tell you that he entreats you that you would be reconciled and let these considerations affect you with ingenuous grief for sin Lastly Get conviction of the defilement of sin how your Souls are stained by it and hereby degenerated and debased into a lower degree of vileness than is in the beast that perisheth yea that hereby you are become without regeneration and until your Souls are washed more loathsom in the eyes of God than the most nasty thing in the World is in your eyes 2. Make confession of sin In some cases it is requisite you should confess some sins unto man but it is absolutely universally necessary in order to forgiveness that you should confess your sins unto God the promise of pardoning mercy is made to confession Prov. 28.13 He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have mercy David found by experience the evil of covering and keeping close his sins and the benefit of acknowledgment and confession Psal 32.3 4 5. When I kept silence my bones waxed old through my roaring all the day long for day and night thine hand was heavy upon me my moisture is turned into the drought of Summer Selah I acknowledged my sin unto thee and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Selah Sinners make a full confession of your sins that you may have a full pardon and discharge do not hide any sin as a sweet morsel under your tongue it is a vain thing to seek and endeavour the hiding of any sin from him who is omniscient God hath knowledg of all your Iniquities do you therefore acknowledg all unto him Make free confession of your sins Stay not till God force you by his Scourges and even drag you unto it by his cords of affliction but let it be your voluntary act and be ingenuous herein mingle not your confession with excuses and extenuations Say not though you are bad yet you are not so bad as others that your hearts are good though your lives have been naught that such and such gross sins were your slips and failings that you were overtaken overperswaded and drawn unto such wicked practices by your companions and so by transferring your guilt endeavour to make your selves as Innocent as you can this is abominable in the sight of God and a certain sign of sin's dominion which is inconsistent with the remission of it and will shut you out from pardoning Mercy but in confession of your sins acknowledg your selves to have been the chief of sinners Sinners take all the blame to your selves and set your sins out in the deepest Crimson and Scarlet colours and with all their hainous circumstances and aggravations tell God that your heart is the worst part and if there have been some abominations found in your lives there are a thousand-fold more abominations in your hearts Confess your sins with humility and self-loathing say with Agur Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man with David Psal 73.22 So foolish was I and ignorant I was as a Beast before thee with Job Chap. 42.6 I abhor my self and repent in dust and ashes Confess your sins with shame like Ezra Chap. 9.6 O my God I am ashamed and blush to lift my face unto thee for our iniquities are increased over our head and our trespass is grown up unto the Heavens Confess your sins with grief and godly sorrow like David Psal 39.18 I will declare mine iniquity I will be sorry for sin 3. Make Application of Christ by Faith that you may attain forgiveness There is no other Name given under Heaven amongst men whereby you can be pardoned and saved Acts 4.12 And he is able to save you and procure a pardon for you in the uttermost extent of your most hainous guilt Heb. 7.25 And the reason is given in the same Verse because he ever liveth to make Intercession for sinners it is his Office as High-Priest wherein he is most merciful and faithful to make Reconciliation for the sins of the People Heb. 2.17 Christ is near to the Father being at his right hand in Heaven and hath great interest in him being his dearly beloved Son and his Intercession for pardon is always accepted it being for no more than what himself hath purchased and what his Father hath promised and therefore you that are the worst of Sinners have great encouragement to come unto Christ and to make Application of him you have his promise that whosoever cometh unto him he will in no wise cast out Joh. 6.37 and if you apply your selves unto him and apply unto your selves his merits and Righteousness by believing you shall certainly attain the forgiveness of all your sins however numerous and hainous they have been Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins And our Saviour himself telleth us Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And the Apostle doth discourse at large in the former part of his Epistle to the Romans concerning Justification which he proveth by manifold Arguments that it cannot be works that it must be by Faith therefore by Faith make Application of Christ and his imputed Righteousness and rest therein only that you may be justified that you may be pardoned and saved 4. Forsake every sin that you may attain the forgiveness of it Prov. 28.13 He that confesseth and forsaketh his sins shall find mercy Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and return to the Lord for he will have mercy upon him and to our God for he will abundantly pardon him Isa 1.16 17 18. Wash ye make ye clean put away the evil of your doing from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judg the fatherless plead for the widow Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool You must loath your sins that you may be pardoned and withal you must leave them you must cease from doing evil if you would have God cease from his displeasure and unless you do forsake your sins never expect that God should forgive them there must be a returning to God that you may be received unto favour and this cannot be without a turning from sin It would be a dishonour unto God to pardon you
you lay foundations right and deep How can it be imagined much less expected that unprepared and estranged Souls from God and Christ should face the challenges and terrors or escape the dangers of a dying day vvhat can support the confidence of that man vvho is dispirited by the deserved rebuke buffettings of an exasperated because a guilty conscience for conscience is the mouth of God and speaks his mind and vvhat speaks othervvise in point of charge or censure is rather ignorance than conscience and by his order and commission and in his name and Majesty vvhips the careless soul It is impossible to still the cryes of guilt and vvrath It is far more easie for us to charm and stupifie the man than truely cure him He that is negligent of the main affair is like to bear the smartings of his ovvn voluntary vvounds and the more voluntary our negligence appears to be to our awakened consciences when startled by gripes and fears of death the less cause will there be for help and pity All fears arising from an unconverted state have God to back and sharpen them because they are truly grounded on God's professed resolution and legal comminations to bring those fears on them by vvhom they are deserved So that our only vvay to cure and quell these fears is to remove their Cause by giving up our selves to God the Father to knovv him love him and live to him and to delight our selves in God's Image Presence and Favour in his Son Jesus Christ more than in all the treasures and delights of lovver things to knovv the Lord that bought us and to serve him in righteousness peace and joy in the holy Ghost vvith confidence to commit our selves to his tendred conduct government and protection and entertain him vvith all sutableness of apprehension affection and conversation to all his excellencies offices and appearances to ansvver all his kindnesses cost and care with all such faithful fruitful chearful conversations as God Christ determined and designed in man's Redemption Eph. 1.4 Yea to be ruled assisted and refreshed by vvhat the Spirit of Grace and Holiness and Wisdom hath done for us and is sent from the Father and the Son to perfect and compleat in us to live the Life of Faith and Holiness and endeavour to spend our daies in the delightful hopes and fore-tasts of and ripenings for and hasting to or hastning as the vvord imports * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.12 your everlasting state of Joys and Glory to make the unseen vvorld the exercise poise and spring of your most vehement desires most vigorous pursuit and most inviolable satisfaction and in a vvord to vvalk in all due conscience of your trust and charge to God the Father Son and Holy Spirit to others and your selves in all things to think and speak and do as in the sight of God relation to him and special interest and delight in him and not through ignorance enmity and sloth to let the Devil Flesh or World mortifie your delight in God your motions tovvards affections to and resolutions for God And hearken not to those discouraging thoughts and jealousies of God and Christ vvhich your grand enemy the Prince of lies and darkness is ready to abuse you vvith Where hath God told you that the vvilling thoughtful painful Soul though much distemper'd and imperfect shall be rejected by him For vvhen the Son protests so solemnly against rejecting such as come he speaks his Father's heart Jo. 6.37 40. And I profess vvhen I most seriously consider the terms tenour of the covenant of Grace I am much confirmed in this that all grounded jealousies suspitions discouragements as to our hopes of everlasting happiness can only fix upon our voluntary rejecting of God and Christ and holiness and Heaven And though many things may humble us and ought to do it yet nothing can implead our Title to the purchased possession nor our comfortable hopes at death vvhen once our vvills are sixt on Christ and vvell resolved for him and prevail upon our lives for vvalking vvorthy of our great Vocation We have no impossible conditions imposed on us especially if vve consider Gospel-assistances indulgence and encouragements for vvhen vve knovv our vvay as God hath shevved it us in Christ and have our hearts inclined and fixt for God vve are but to exert vvhat strength and povver vve have to serve and please our God and proportionably to our abilities and advantages to vvait upon God for more according to his instituted vvays and methods Improvements are but required to be proportionable to our Talents and he that brought ten Talents to his Lord had more than one or tvvo at first to make improvement of I do indeed believe the Lavv * By the Law of the Nature I â— ean God's revealed will as Ruler objectively signified in the nature of things within us and without us concerning our Duty and Rewards or Punishments and this Law is written upon and discovered by our own capacity constitution our relations to God and others and our fâ—rniture and advantages from what we are encompâ—ssed and intrusted with in the whole firme of Nature of Nature yet in force though novv incorporated into the Lavv of Christ and that the Decalogue is yet in force to bind and rule us and never look to see its abrogation proved till they that hold this abrogation can demonstrate that the Father lost his Right Throne of Government by the appearance of his Son and that Christ acted not as his Fathers Delegate and for his Glory and that Grace vvas not designed and directed to the reparation of declined Religion in the vvorld but that God was so prodigal of his Pardon and Indulgence as to grow regardless of his Government But yet that Law is one thing and this Covenant another thing For the Covenant of Grace respected those distempers perplexities disadvantages and supposed them and was suited to them in its Tenders and Provisions for which it did design Relief And now our terms of Life are not so strict as those on vvhich God dealt vvith healthful sound and innocent Adam for novv sincere and prevalent Faith and Love and Holiness shall reach those Consolations after Death vvhich once viz. antecedently to Christ's undertaking and compleating satisfaction they could not do and therefore if your insincerity and fundamental unpreparedness for your change be that which starts and feeds your fears labour to be sincere and faithful in Covenant-making and Covenant-keeping and you may be sure of this that Death will lose its sting and victory and thereupon its fearful looks when Sin hath lost its Throne and when God and Christ have got your hearts and life-to come concernments influence and rule your purposes projects and pursuits It is with relation to our manifold temptations wants and weaknesses and all despondencies and discouragements consequent thereupon that Christ hath undertaken to be our great High
are in a better state than Adam was in his first Creation None will deny who read and believe the Scriptures that Adam was Blessed before he sinned there was no Curse of the Law upon man until the Law was broken by him and as God made all other things good so man as he came out of God's hand was made both Good and Happy The primitive Blessedness of Adam consisted chiefly in two things First In the Innocency which was in him Secondly In the Image of God which was upon him whereby he was capacitated for and had a nearness of Communion and fellowship with God In both respects pardoned Persons are in a better estate than Adam 1. In respect of Innocency although they cannot so properly be called Innocent in themselves doubtless they are not so Innocent as Adam before his fall yet upon their pardon they are guiltless they are reputed Innocent in the sight of God and however God may chastise them for sin here they shall no more be punished for any sin in the other World than if they had never offended than if they had never committed any the least sin from their Birth unto their Death but had been as white and clean as pure and Innocent as the first Adam before his fall or the second Adam who never fell and herein their condition is better than that of Adam in Innocency because no guilt shall be charged upon them unto their Condemnation whereas Adam had no such security against Condemnation for afterward he falling into sin would certainly have fallen into Hell had not pardoning mercy prevented it 2. In regard of the Image of God that is repaired in all those that are pardoned when God forgiveth their sin he changeth their nature and that Faith which justifieth the Person doth also purifie the heart Acts 15.9 Indeed pardoned Persons are renewed but in part and the inherent Righteousness and Holiness which they attain unto in this life is but imperfect yet in this they are in a better condition than Adam was at first because although Adam's inherent Righteousness were perfect yet it was left to his own keeping and he quickly lost it and fell quite off from God putting himself out of God's favour and out of Covenant together and there was no Salvation attainable by him until God had promised Christ and made a New Covenant of Grace with him But the inherent Righteousness of pardoned Persons although it be far short many degrees of absolute perfection yet it is committed to the keeping of Christ by the Spirit in them who is both able and hath promised to bring it unto perfection so that they shall never totally fall from Grace but grow up from one degree of Grace unto another until they arrive unto Heaven where they shall be absolutely perfect both in Holiness and happiness and in the mean time they are accepted as compleat and perfect in their head the Lord Jesus Christ whose perfect Righteousness is through Faith imputed unto them whereby the defects of their righteousness are supplyed and they adopted to eternal Life Pardoned persons are in a better state than Adam therefore they are blessed Reas 5. Such whose iniquities are forgiven are blessed because they shall be blessed the blessedness of pardoned persons is chiefly in hope of future blessedness without which hope in some circumstance of time they would be as the Apostle saith 1 Cor. 15.19 of all Men most miserable and therefore I shall chiefly speak of the future blessedness of the pardoned and here 1. Shew what the future blessedness is which pardoned persons shall have 2. Prove that pardoned persons shall most assuredly attain this blessedness 3. Shew how this future blessedness doth render them blessed at the present and this will be a full proof that pardoned persons are blessed 1. The first thing is to shew what the future blessedness is which pardoned persons shall have and here I must premise that there is but little of this future blessedness revealed in comparison of what it really is and what pardoned persons will find it to be Ministers have preached and written much concerning it but they have not told one half no nor the thousand part of the Glory and excellency thereof and it must be but little then that I have time or room to speak of it in this discourse yet something I must say and it is no difficult thing to set it forth by Scripture-light and in a few words as far exceeding all outward happiness and earthly felicity The blessedness which pardoned persons shall have doth lye in three things 1. In the blessed and glorious place where they shall live 2. In the blessed and glorious company which they shall converse withal 3. In the blessed and glorious state which they shall attain to 1. Pardoned persons shall live and take up their eternal abode in a most blessed and glorious place Here they have no continuing City but they seek one to come Heb. 13.14 The most strong and flourishing Cities in the World may be demolished by the hands of Men or overthrown by Earthquakes or consumed and turned into ashes by the devouring flames of fire but the City they shall dwell in cannot be demolished overthrown or consumed that City will abide and continue so long as God shall abide the Maker of it They look for a City which hath Foundations whose Builder and Maker is God Heb. 11.10 The Foundations of this City are sure and strong such as shall never be moved the Cities and Houses they now dwell in are made by man and therefore are but mean but the City they shall dwell in is of God's Building and Making and therefore is very glorious It is the New Jerusalem which they shall hereafter inhabit the Jerusalem which is above the Walls and Gates thereof are Pearls and the Streets thereof pure Gold as it is described Rev. 21. at the latter end of that Chapter But the place is beyond all comparison and doth exceed in glory whatever description may be made of it 2. Pardoned persons shall have most blessed and glorious company to converse withal in Heaven 1. In Heaven pardoned persons vvill have the company of all the Saints there they vvill find all their godly friends and acquaintance and that both such as die before them and those that die after them in vvhose Society they vvill have a mutual sweet complacency and their joy one in another vvill exceed vvhat tongues can express There they shall have the company of all those Godly Ministers either vvhom they have known and heard or vvhose Writings only they have seen and read and how vvill the spiritual children delight to see the glory and live always in the company of their spiritual Fathers vvhom God hath made instrumental for their conversion then they vvill rejoyce indeed that ever they saw their face that ever they heard their voice that ever they believed their report that ever they vvere perswaded by them to
repent of their sins and accept of God's Son to come into and to keep in God's vvays vvhen they see vvhither those vvays have brought them There they vvill meet vvith all the Holy Martyrs so famous in their generations for their courage and constancy vvith all the Holy Prophets and Apostles the Pen-men of the Scriptures so famous in their time for the large and plentiful effusion of the Spirit of God upon them vvith all the good Kings and Princes and all the righteous persons vvhatever that have lived in all ages and generations of all kinreds Nations and Languages they shall then be gathered all into one body under Christ their head and joyn together in blessing and praising and singing Hallelujah's unto the Lord for ever 2. In Heaven pardoned persons will have the company of all the glorious Angels here the Angels guard them and are ministring Spirits unto them Heb. 1.14 Hereafter they will be their companions and there will be mutual and most sweet converse between them Some delight in the company of Nobles and the great ones which belong to the Courts of great Princes they shall have the company and conversation of the glorious Angels who are the Nobles of Heaven and Courtiers of the King of Kings How the Angels and Saints will converse together and communicate their minds one to another is too high for us to conceive and too difficult for us to determine but surely the converse will be very sweet and full of love and delight 3. In Heaven pardoned persons will have the company and fellowship of the glorious Spirit the Holy Ghost here they have his presence and powerful operations they feel now especially at some times his sweet breathings and powerful operations which do wonderfully enlighten them greatly quicken and inflame their hearts with divine love yea and fill their hearts with spiritual and heavenly joy But in Heaven they shall have a fuller sweeter more powerful and constant presence of the glorious Spirit they shall there be filled with the Holy Ghost as full as they can hold yea beyond their present capacity they shall be under the sweet breathings of the Spirit whereby the flame of divine love will be kept alive in them perpetually in the greatest height and heat of it and this shall abide to Eternity 4. In Heaven pardoned persons shall have the company of the Lord Jesus Christ in his glory Here they have heard of him there they shall see him here they see him with the eye of Faith there they shall see him eye to eye and face to face Austin did wish to have seen three things above all other things that were to be seen in the World Rome in its Glory Paul in the Pulpit and Christ in the flesh The righteous in Heaven will see that which is far beyond Austin's wish they will see Zion in its Glory Paul in his Glory and Christ in his Glory They will see Zion in its glory which will far exceed Rome in its greatest splendour when it was most illustrious for wealth and riches through the spoyls of so many conquered Kingdoms which were brought into it when it was most illustrious for stately houses and sumptuous buildings for wise and learned Men famous and valiant Captains and Souldiers The new Jerusalem Mount Zion which is above will out-shine Rome in glory more than the Sun doth out-shine the smallest Star in Heaven or the faint light of a Candle here upon earth They shall see Paul in his glory they shall hear him praising God with triumphant acclamations of joy which will be far more than to hear him preach in a state of weakness and infirmity but chiefly they shall see Christ in his glory the sight of Christ in his humiliation was nothing in comparison of a sight of him in his state of exaltation They shall see him then as he is 1 Joh. 3.2 Behold now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Christ was never seen on earth as he is his glory was shadowed his Divinity was vailed and his humanity was most evident to the view which had its infirmities but hereafter his humanity will appear to be lifted up into such glory as doth exceed all created glory of Men or Angels and his Divinity will be most illustrious to the view of the Saints at the sight of which they will be astonished with admiration and love and O how will they gaze and wonder at his marvellous beauty and shining excellency when they see him come down from Heaven attended by all the holy Angels and when they shall not only see him but meet with him be owned and welcomed by him and be taken to live with him 1 Thes 4.16 17. The Lord himself shall descend from Heaven with a shout with the voice of the Arch-angel and with the Trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. It was a great priviledg which the Apostles had to live with Christ when he was humbled and vilified here on earth what a priviledg then will it be which all the righteous shall have to live with Christ when he is glorified in Heaven and that not for a few years but for ever What a happiness will it be to see the glory which Christ had with the Father before the World was and not only to see it but to share in it 5. In Heaven pardoned persons shall have the company of the Father they have his gracious presence here on earth they shall have his glorious presence in Heaven there they shall have the immediate Beatifical vision of him and the full most blessed fruition of him The sight of God's back-parts the glimpses and glances of his eye at a distance the mediate enjoyment of him in and by Ordinances doth sometimes even transport them and strangely fill them with wonder and delight but O what Soul-ravishing admirations what transports and extasies of joy will they have when in Heaven they shall behold God's face be alwayes under the beams of the light of his countenance and have continual close intimate full enjoyment of him fellowship and communion with him and this to abide for ever and ever In Heaven they shall dwell with God and God will dwell with them Rev. 21.3 I heard a great voice out of Heaven saying behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God This this will be happiness indeed to have God himself to dwell with them and manifest himself not only in his grace but in his glory unto them therefore it followeth v. 4. And