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
premised my work shall be to shew what use and respect Baptism has unto this benefit of obtaining remission of Sins by Jesus Christ I shall do it in these considerations 1. First that God hath ever delighted to deal with his Creatures in the way of a Covenant that we might know what to expect from him and might look upon our selves as under the firmer Bonds of obedience to his blessed Majesty In a Covenant which is the most solemn transaction between Man and Man both parties are engaged God to us and we to God It is not meet that one party should be bound and the other free therefore both are bound to each other God to Bless and we to Obey Indeed in the first Covenant the debitum poenae is only mentioned because that only took place Gen. 2.17 In the day thou eatest thereof thou shalt surely dye But the other part is implied and it doth in effect speak thus much Do and Live Sin and Dye 2. Secondly because the first Covenant was broken on our part God was pleased to enter into a second wherein he would manifest the glory of his Redeeming grace and pardoning Mercy to fallen Man this was brought about in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself and therefore this second Covenant is called a Covenant of Peace as being made with us after the breach and when Man was obnoxious to the wrath of God Isa 54.10 The Covenant of my Peace shall not be removed Man needeth such a Covenant and God appeased by Christ offereth it to us 3. Thirdly In this Covenant of Peace the Priviledges and Duties are suited to the State in which man was when God invited him into Covenant with himself Man was fallen from his Duty and obnoxious to the wrath and displeasure of God and therefore the new Covenant is a Doctrine of Repentance and Remission of Sins What is Preach the Gospel to every Creature Mark 16.16 is in Luk. 24.47 That Repentance and Remission of sins should be Preached in his Name among all Nations for that is the Gospel or the new Remedial Law of our Lord Jesus Repentance to heal us and set us in joint again as to our Duty Remission of Sins to recover us into God's favour both these benefits we have by the Redeemer Acts 5.31 Him hath God exalted to give Repentance and Remission of Sins to Israel he giveth the one simply and both giveth and requireth the other so that by the New Covenant Remission of Sins is conveyed to all true Penitents Fourthly More distinctly to understand the tenour of this New and second Covenant we must consider both the Duties and the Priviledges thereof for in every Covenant there is ratio dati accepti there is something promised and given and something required and usually the Promise consists of somewhat which the Party is willing of and the Duty or Condition required of that to which he is more backward and loath to submit so in the Covenant of Grace in the Promise God respects man's want in the Duty his own Honour Every man would have pardon and be saved from Hell but God will have subjection even corrupt Nature is not against desires of Happiness these God makes use of to gain us to Holiness All men readily catch at Felicity and would have Impunity Peace Comfort Glory but are unwilling to deny the Flesh to renounce the credit profit or pleasure of Sin or to grow dead to the World and worldly things Now God promiseth what we desire on condition that we will submit to those things that we are against as we sweeten bitter Pills to Children that they may swallow them the better they love the Sugar though they loath the Alloes so doth God invite us to our Duty by our Interest Therefore whosoever would enter into the Gospel-state must resolve to take the Blessings and Benefits offered for his Happiness and the Duties required for his Work Indeed accepting of the Benefits is a part of the Condition because we treat with an invisible God about a happiness that lieth in another World but 't is but part there are other terms and therefore we must draw nigh with a true heart in full assurance of Faith Heb. 10.22 With a true heart resolving upon the Duties of the Covenant in full assurance of Faith depending upon God's Word that he will give us the blessings Fifthly The Priviledges are two Pardon and Life these are the great Blessings offered in the New Covenant you have them both together Acts 26.18 To turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and inheritance among them that are sanctified by Faith These two Benefits are most necessary the one to allay the Fears of the guilty Creature and the other to gratifie Desires of Happiness which are natural to us the one to remedy the misery incurr'd by Sin and the Fall of Man the other to establish our true and proper Felicity in the everlasting enjoyment of God the one to ease our Consciences and support us against troubles of mind the other to comfort us against the outward troubles and afflictions which sin hath introduced into the World In short the one to free us from deserved Punishment the other to assure us of undeserved Blessedness the one importeth Deliverance from Eternal Death and the other Entrance into Eternal Life Sixthly The Duties thereof do either concern our first entrance into the Christian state or our Progress therein Our Lord representeth it under the Notions of the Gate and the Way Mat. 7.14 Strait is the Gate and narrow is the Way which leadeth into Life Other Scriptures deliver it under the notions of making Covenant and keeping Covenant with God making Covenant Psal 50.5 keeping Covenant Psal 25.10 Psal 103.18 The Covenant must not only be made but kept I. As to entring into Covenant with God there is required true Repentance and Faith Mark 1.15 Repent and believe the Gospel Repentance respects God as our end Faith respects Christ as the great means or way to the Father Acts 20.21 Repentance towards God and Faith in our Lord Jesus Christ God is our end for Christ died to bring us to God 1 Pet. 3.18 and Christ is our way John 14.6 and whole Christiany is a coming to God by Christ Heb. 7.25 Now in our first entrance Faith and Repentance are both mixt and it is hard to sever them and show what belongs to the one and what to the other at least it would perplex the Discourse Both together imply that a man be turn'd from a life of Sin to God by Faith in Christ or a renouncing the Devil the World and the Flesh and devoting and dedicating our selves to God 1. A Renouncing of the Devil the World and the Flesh for these are the three great Enemies of God and our Salvation Eph. 2.2 3. In time past ye walked according to
Luke 6.12 But such as are fill'd with impertinent multiplications of vain words and have neither holy reasonings nor spiritual and warm affections and yet think to be heard for their much speaking Qu. But can God be moved by our arguments or affected with our troubles He is the unchangeable God and dwells in the inaccessible light James 1.17 There 's no variableness or shadow of turning A metaphor from the fixed stars which admit no parallax Kepler Astron l. 4. p. 495. Fran. 1635 c. Argol Tab. p. 72. and therefore Astronomers cannot demonstrate their magnitude for our eyes or instruments can yet give no intelligence of any increase or diminution of their diameter or light Ans Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy God graciously determines to give a praying arguing warm affectionate frame as the prodromus and forerunner of a decreed mercy That 's the reason that carnal men can enjoy no such mercies because they pour out no such prayers Jer. 29 10 12. Isa 45.1 2 4.11 19. The spirit of prayer prognosticates mercy ensuing Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity he also pre-signifies the prayers that should open the gates of Babylon Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect but yet they must ask him concerning those things to come and they should not seek him in vain The glory of the latter days in the return of Israel is foretold by Ezekiel Ezek. 36.24 37 Rev. 21.12 17 20. but yet then the Lord will be enquired of by the house of Israel to do it for them The Coming of Christ is promised by himself but yet the Spirit and bride say come and he that heareth must say come and vvhen Christ saies he vvill come quickly Even so come Lord Jesus Divine grace kindles these ardent affections vvhen the mercies promised are upon the wing Gerson T. 2. K K. 3 6. Prayer is that intelligible chain as Dionysius calls it that draws the souls up to God and the mercy down to us or like the Cable that draws the ship to land though the shoar it self remain unmoveable Prayer has its kindlings from heaven 2 Chron. 7.1 like the ancient sacrifices that vvere inflam'd vvith celestial fire 6. Submission to the allwise and holy Will of God This is the great benefit of a Saint's communion with the spirit that he maketh intercession for them according to the Will of God Rom. 8.27 When promised mercies are revealed in more absolute terms the sanctified Will concenters with the Will of God When vve pray for holiness there 's a concurrence with the Divine Will 1 Thess 4.3 Rom. 12.1 2. For this is the Will of God even your sanctification When we pray that our bodies may be presented a living sacrifice acceptable to God vve then prove vvhat is that good acceptable and perfect Will of God But I speak here as to outward mercies and enjoyments and the gradualities or degrees of graces and spiritual mercies But as to substance of spiritual mercies the pomises in such cases run freely as if in any place there seem to lye any limitations or conditions those very conditions are otherwhere graciously promised to be vvrought in us In the Covenant of grace God does his part and ours too As when God commands us to pray in one place he promises in another place (a) Zec. 20.10 to pour out upon us a Spirit of grace and supplication God commands us to repent and (b) Ezek 14.6 turn unto him In another place (c) Lam. 5.21 Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God and again turn thou us unto thee O Lord and we shall be turned (d) Ezr. 18.31 make you a new heart and a new spirit otherwhere (e) Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you c. and cause you to walk in my statutes that (f) Col. 1.9 10. ye might walk unto all pleasing says Paul for this cause I cease not to pray for you c. that he would (g) Heb. 11.21 work in you that which is well-pleasing in his sight Work out your salvation (h) Phil. 2.12 13. for it is God that worketh in you to will and to do of his good pleasure Precepts promises and prayer are connext like so many golden links to excite encourage and assist the soul in spiritual duties But in other cases as to temporal and temporary mercies let all thy desires in prayer be formed with submission guided by his counsel and prostrate at his feet and acted by a faith suitable to the promises of outward blessings and then it shall be unto thee (i) Mat. 15 28. Gerson T. 2. even as thou wilt He said well cardo desideriorum sit voluntas Dei exaudiat pete cardinem Let all thy desires as to temporals turn upon the hinge of the divine good pleasure That man shall have his own Will that resolves to make God's Will his God will certainly bestow that which is for the good of his people Psal 34.18 and 84.11 Math. 7.11 Rom. 8.28 One great point of our mortification lies in this to have our Wills melted into God's and 't is a great token of spiritual growth when not only content but joyful to see our Wills crost that his may be done We pray that his Kingdom may come let it appear by sincere prayer that his Will may be done When our Wills are sacrificed in the flames of holy prayer vve many times receive choicer things then we ask expresly 'T was a good saying non dat quod volumus ut det quod malimus God many times grants not what we will in the present prayers that he may bestow what we had rather have when we have the prayer more graciously answered than we petitioned we know not how to pray as we ought but the spirit helps us out with groans that secretly hint a correction of our wills and spirit in prayer Rom. 8.26 In great anxieties and pinching troubles nature dictates strong groans for relief but sustaining grace Heb. 12.10 and participation of divine holiness mortification from earthly comforts excitation of the soul to long for heaven being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures and the timeing of our hearts for the seasons wherein God will time his deliverances are sweeter mercies than the present return of a prayer for an outward good into our bosoms What truly holy person would lose that light of God's countenance Psal 4.6 7. which he enjoyed by glimpses in a cloudy day for a little corn and wine Thou hast put more gladness into my heart says David Nay in many cases
shall keep the way of the Lord. This then is undeniable if the Word is to be believed received as our Rule and obedience to be yielded thereunto And the Heathens taught a necessity of instructing youth betimes The reason of this consequence from Family reading and instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin dialog cum Tryph 173. Scriptura sacra est 1 DEI cathedra ex qua ad nos loquitur 2 Dei Schola in qua nos erudit informat 3 Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualis rerum medicarum officina 4 Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armamentarium in quo â—unit armat nos contra omnis generis hostes 5 Dei manus qua nos per semitas fidei justitiae ducit ad vitam aeternam Gerhar loc com Tom. 1. p. 141. to Family praying is evident we need to beg of God the illumination of his Spirit the opening of the eyes of every one in the Family the blessing of God upon our endeavours without which it will be to no saving benefit and vvill be more manifest if vve consider and lay together these things following First Whose Word it is that is to be read in the Family together the Word of the eternal blessed glorious God And doth this call for and require preceding Prayer no more than if you were to read the Book of some mortal man The Word of God is that out of which God speaketh to us it is that by which he doth instruct us and inform us in the highest and weightiest concernments of our Souls it is that from which we must fetch remedies for the cure of our spiritual maladies it is that from whence we must have weapons of defence against our spiritual enemies that do assault our Souls and be directed in the paths of life and is not Prayer together needful then that God would prepare all their hearts to receive and obey what shall be read to them of the mind of God Is all the Family so serious and so sensible of the Glory Holiness and Majesty of that God that speaketh to them in his Word that Prayer is not needful that they may be so And if it be needful should it not first be done And when it hath been read and the threatnings commands and promises of the glorious God been heard and your sins discovered and God's wrath against them and duties enjoined and precious priviledges opened and promises of a faithful God both great and precious promises made to such as do repent believe and turn to God with all their hearts unfeignedly have you not all need together to fall down upon your knees to beg and cry and call to God for pardon of those sins that by this Word you are convinced you are guilty of and to lament them before the Lord and that when your duty is discovered you might have all hearts to practise and obey and that you might unfeignedly repent and turn to God that so you may apply those promises to your selves and be partaker of those priviledges From this then there is great reason when you read together you should also pray together Scripturis sacris incumbat Christianus fidelis ibi inveniet condigna fidei spectacula spectabit mundum in delictis suis Piocum praemia Impiorum supplicia religione superatas feras in mansuetudinem câ—nversas intuâ—bitur animas ab ipsa morte revocatas in his omnibus jam majus videbit spectaculum diabolum illum qui totum triumpharet mundum sub pedibus Christi jacentem quà m hoc decorum spectaculum fratres quam jucundum quam necessarium Cyprian 416. Secondly Consider what great and deep mysterious things are contained in the Word of God which you are to read together and there vvill appear a necessity of praying together also Is there not in this Word the Doctrine concerning God how he might be known loved obeyed worshipped and delighted in concerning Christ God-man a mystery that the Angels wonder at and no man fully understands or can express and fully unfold concerning the Offices of Christ Prophet Priest and King the example and the life of Christ the miracles of Christ the temptations of Christ the sufferings of Christ his death the victories of Christ the Resurrection Ascension and Intercession of Christ and his coming to Judgment Is there not in the Scripture the Doctrine of the Trinity of the misery of man by sin and his remedy by Christ of the Covenant of Grace the Conditions of this Covenant and the Seals thereof the many precious glorious priviledges that we have by Christ reconciliation with God justification sanctification and adoption the several graces to be got and duties to be done and of mens everlasting state in Heaven or Hell are these and such like contained in the Word of God that you ought to read daily in your houses and yet do not you see the need of Prayer before and after your reading of it Weigh them well and you will Thirdly Consider how much all the Family are concerned to know and understand these things so necessary to Salvation If they are ignorant of them they are undone If they know not God how shall they love him Invisa possunt amari incognita nequaquam Things unseen may be loved but things unknown cannot We might love an unseen God and an unseen Christ 1 Pet. 1.8 But not an unknown God If they in your Family know not Christ how shall they believe on him and yet they must perish and be damned if they do not They must for ever lose God and Christ and Heaven and their Souls if they do not repent believe and be converted and yet when that Book is read Petit se doceri divinitus ut doctrinam rectè intelligat ex antithesi verò monet omnium hominum mentes esse coecas nec intelligere doctrinam quamdiu non illuminantur à Spiritu sancto monet igiâ—ur quasi velamen esse obductum oculis nostrae mentis vel volumen legis seu doctrinae clausum convolutum esse ut legi intelligi non possit nisi spiritu detrahente velamen oculis nostris evolvente volumen ut oculis nostris subjiciatur ideóque assiduè petendum esse significat ut hic dâ—ctor mittatur in corda nostra qui ea illuminet sapientia coelesti imbuat Moller in Psal 119.18 by which they should understand the nature of true saving Grace is not Prayer needful especially when many have the Bible and read it yet do not understand the things that do concern their peace Fourthly Consider further The blindness of their minds and their inability without the teachings of God's Spirit to know and understand these things and yet is not Prayer needful Fifthly Consider yet further The backwardness of their hearts to hearken to these weighty necessary truths of God and their unwillingness naturally to learn shews Prayer to be necessary that God would make them able
vvill have mercy on you Do you not think that these glad tidings did wonderfully affect their hearts Do you not think that this grace and kindness in their sad condition at the first manifesting of it did strongly oblige them to yield obedience to what God should reveal to them to be his Will Or do you think that neither the sense of their before desperate condition when they saw no way of help or hope nor the sense of this grace and mercy did stir them up to hearken to the commands that God would give them Is it likely that they did not go together and praise God for such love as this Do but consider what they did enjoy before they fell and what their fears were after and then how much must this first tidings of mercy needs affect their hearts and engage them to obedience 3. That our first Parents had religious Worship in their Family appears by the religious education of their Children Do you think that when they had undone their children and yet God had discovered a way of salvation to them that they did not timely tell their children of this Had they exposed their childrens souls to Hell and to damnation and yet not tell them and teach them God's gracious dealings with them by which it might be prevented Do you think that they did not pray with them that themselves and theirs might be indeed partakers of this mercy Is it likely that Adam and Eve did not acquaint their children how God did make them in a blessed condition and how they lost it and how God himself had been with them after they had so offended and made known a way of salvation to them Would not their natural affection to their children and the sense of God's mercy put them on to instruct them in these things and praise God with them for his love and pray for the certain fruits and benefits of it Obj. This might make it probable Vnde haâ—uerunt Cain Abel quod sacrificiis Deum honorarent à patre suo qui eos instituit Fag Lyra. Ex Dei instinctu aut verbo primi parentes obtulerunt Oleast Constat cultum aliquem externum Majestati divinae fuisse institutum à patre Adamo de eo fuisse instructos Cainem Abâ—lem Rivet Cain obtulit non fide sed pro consuetudine paternae institutionis Musculus Deus d cuit Adam cultum divinum quo ejus benevolentiam recuperaret quam per peccatum amiserat ipsumque docuisse filios suos dare Deo decimas primitias but there is nothing in Scripture from whence you can conclude it Ans But there is The express mention of Cain's and Abel's offering doth plainly prove that they were thus brought up in the worship of God Cain though he had no grace yet did make a profâ—ssion of Religion And that they were instructed in the things before expressed is the Judgment of learned men who conclude that Adam receiv'd instructions from God and Cain and Abel from their Father Adam And Abel's Sacrifice being accepted doth fully prove that he did understand the fall and recovering grace by Messias then to come for was God pleased with the Sacrifice it self and for it self that Abel did bring There never was any thing in them to reconcile God to Sinners but they were types and shadows of good things to come and they pointed unto Christ Abel then must understand this Besides Abel did offer by faith in whom in Christ to come then he was instructed in the Doctrine of Redemption by Christ and this doth suppose a lost estate Moreover it is said Heb. 11.4 That by this faith Abel obtained a testimony that he was righteous What By the Works he did By the Sacrifice it self that he offâ—red Is any Sinner justified from the condemning sentence of the Law by Works of his own No but Abel vvas justified by faith in Christ signified by the Sacrifice which he did offer for vvithout a Mediator there is no peace vvith God no pardon from God no justification before God no acceptance vvith him for any sinful man There were then religious duties in Adam's Family and that by God's command and appointment Obj. But this was offering of Sacrifice what is this to Prayer or to us when the way of Sacrificing is abolished Ans 1. Do you think they did Sacrifice and not pray when they did so Ponéâ—que manum c. quo protestebatur se dignum qui pro peccato jugularetur Oleast in loc Quae lex instituit oblationem sacrificiorum eadem praecipit quoque orationes Deo fieri quia absque orationibus illa peragi nequeunt Hoornbeck Socin confu tom 2. p 431. The offerer laid his two hands between the horns of the Sacrifice and confessed his sin over a sin-Offering in this wise I have sinned I have done Perversly I have rebelled and done thus and thus but I return by repentance before thee and let this be my expiation Lightfoot Temp. Service c. 8. Did they not confess their sin when Sacrifice was offâ—red and acknowledg that they deserved to dye for their sins and this was signified by a man's laying his hand upon the head of the burnt-Offering Lev. 1.4 Prayer then usually accompanying Sacrificing Heb. 10.3 the one doth infer the other Luke 1.10 And the whole multitude of the people were praying without at the time of incense If such Sacrifices are ended yet there are Sacrifices for Christians to offer up to God your selves your hearts your prayers and praises Rom. 12.1 Heb. 13.15 And there are the same moral grounds and reasons why you should serve God in your Families in the way prescribed by God since the coming of Christ as there was why they should serve God in their Families in the way of Worship appointed by God before the coming of Christ Ans 2. And this was not practised only in Adam's Family but by godly Families after too So Enoch walked with God Gen. 5.24 and Noah Gen. 6.9 vvhich implies their universal sincere obedience at home as well as abroad and that this implies their worshipping God in their Families I think for this reason because if a man be never so great a Professor abroad if he totally and constantly neglect God's worship at home nay if it be not constantly done except in some cases that might fall out he shall not be accounted to be one that walketh with God I judg that man cannot be said to walk with God that in his house with his Family doth not Kneel before him Besides Abraham's duty was comprehended in this phrase Walk before me Gen. 15.1 but Abraham in his walk took his Houshold along with him Gen. 18.19 He will command his children and his houshold after him and they shall keep the way of the Lord the vvay in vvhich his houshold should walk and by the way of the Lord is often understood the worship of God One place more I would have considered for
Divine meditation Faith is enlarged and grows up by converse with divine objects meditate upon these things 1. Christ's Deity Be well stored with Scriptural knowledg of this great truth set thy heart to it and let it be fixed in the midst of thy heart assure your selves that the eternal Godhead of Jesus is the most practical point in Heaven and will be so while Heaven is Heaven 2. Be intimately acquainted with Christ's righteousness that it is the only righteousness that can present us holy unreprovable unblameable in God's sight that it was his business in the world to bring in this everlasting righteousness that it is done and finished that he hath nothing to do with this righteousness now in Heaven but to cloath us with to present us in before God 3. Meditate on God's righteousness that it is not only his will but his nature to punish sin sin must damn thee without Christ there is not only a possibility or probability that sin may ruine but without an interest in Christ it must do so whet much upon thy heart that must God cannot but hate sin because he is holy and he cannot but punish sin because he is righteous God must not forego his own nature to gratifie our humors 8. Direct Be well skilled and settled as it becomes a Christian in the great article of justification before God thy Faith and duties and comforts depend might and main upon this Know that no servant of God be he Abraham Moses or Paul if God enter into judgment with him can stand justified in his sight God will not justifie us without a righteousness and that righteousness must be unblamable and therefore in all numbers perfect God will not call that perfect which is not so for his judgment is according to truth Rom. 2.2 where shall we find this perfect righteousness but in Christ who is Jehovah our righteousness Jer. 23.6 and made of God to us righteousness 1 Cor. 1.30 how shall this become ours but by imputation Rom. 4.6 how shall we receive this gift of righteousness but by Faith Rom. 5.17 be well skilled in the good old way go in the foot steps of the flock and feed besides the shepherds tents Believe it Sirs there is no way but Christ unto the Father his blood is that new and living way Heb. 10.19 there is no standing in God's presence but in him no acceptance but by him no comfort but from him Be wise and wary there are many adversaries Only give me leave to say this I think that the Socinians had never set up man's obedience for his righteousness if they had not with wicked hands quantum in illis first pulled down Chist's Deity and as they are abhorred for this blasphemy of blasphemies so I cannot abide them for dawbing over man's obedience in this affair so deceitfully and deceivingly viz. in saying it is not only causa sine quâ non in our justification as if the material cause or the matter which God imputes for righteousness were only a poor causa sine quâ non but no more now of this jugling 9. Direct If you would preserve a right understanding of the nature of Faith take heed of advancing it into Christ's place as if God should impute the act of Faith for righteousness or that God should impute Faith and obedience as the condition or matter of our righteousness and not Christ's obedience for both cannot be imputed if God imputed Christ's obedience then not ours if ours then not Christ's The nature of Faith consists in coming to Christ for righteousness and pardon only the man hurt with the fiery sting looks to the brazen Serpent for cure Fides que that Faith which is justifying takes in Christ as Lord with all the heart but qua justificat in the business of justifitation qua sic it looks only to Christ as crucified This plain old distinction will stand If the nature of Faith did consist in Christianity I say if this were true I believe all believers could be contented to have it so for any harm they should have by it for they willingly devote themselves to the obedience of God only they cannot make this Faith or Christianity to be the condition or matter of justification for this were to fall from grace to make of none effect the death of Christ and to drive Christianity and comfort out of the world 10. Direct Get and keep this Faith specially by a constant and conscionable living in duty and living above it Say to the commandements you are my rule and love and joy to Christ thou art my life Col. 3.4 'T is the height of Christianity to live in duties and to live above them 'T is quickly said 't is an easie matter to distinguish in the Schools or pulpit but to distinguish in the conscience practically to distinguish is not so easie qui novit distinguere inter legem evangelium sciat se esse edoctum à Deo Had I all the holiness of the Saints from the beginning to this day I would bless God for the least and prize it above all treasures yet I would lay all aside and be found in Christ In the midst of thy duties ask thy soul the question soul what is thy title thy plea If I were to dye this day what have I to plead in what shall I stand before God what have I to plead why I should not perish in hell ask thy self what is thy righteousness ask it solemnly frequently is it not Christ and he only this would much conduce to confirm thy Faith such a Faith that would bring in comfort The thoughts of this so affected Dr. Mollius that he seldom names Jesus with dry eyes 11. Direct Be much in secret prayer ejaculations this will breed acquaintance and that comfort the non exercise of this breeds a strangeness between God and the soul and that 's uncomfortable This and meditation who can hinder The soul is active breathings and thoughts are quick it is soon done it will never hinder your business and in this way the blessed spirit causeth us to know and believe the love that God hath to us 1 Joh. 4.16 and refresheth the soul with joy and comfort in believing Do not only pray for the comforts and supplies of the holy spirit but pray to him to this purpose Blessed spirit convince me of my sins more and convince me more and more of Jesus Christ Holy Spirit take of Christ's and shew it unto me and the like To pass by the prophane scoffs of many and the gross ignorance of more I take it to be a very great neglect in believers that they do not glorifie the Holy Spirit as the Lord and giver of Faith and comfort Remember this qui unum honorat omnes he that honoureth one person aright honoureth every one and he that doth not honour every person honoureth none qui non omnes nec unam 12. Direct If you would get and keep this
with the other 't is sweet and bitter mingled together 'T is not all mercy that 's reserved for Heaven nor all misery that 's reserved for Hell but something of both that 's proper to the middle state of earth Eccl. 7.14 God hath set the one over against the other Prosperity and Adversity Comforts and Crosses Mercies and Afflictions to the end that man should find nothing after him so as to find fault with what God doth or to say this and that might have been better ordered by him Now if men would but let their thoughts dwell upon this how would it tend to the quieting of their minds in every Condition For shall we receive good at the hands of God and shall we not receive evil Job 2.10 Especially when we consider 1. That the good is much more than the evil and 2. That the evil is our desert the good of mere grace We take but a partial view of our condition eying the dark side of it only and then we vex and repine under it whereas did we view the whole and think of our mercies as well as of our afflictions we should not carry it so disingenuously towards God Hezekiah had a sad message sent to him but he received it with all submission because there was a mixture of mercy in it Isa 39.8 Good is the word of the Lord c. for there shall be peace and truth in my days There 's (o) Acquiescendum conditioni suae quam minimè de illa querendum quicquid habet circa se commodi apprehenden dum est Nihil tam acerbum est in quo non aequus animus solatium inveniat Sen. de Tranq Anim. ad Helvid c. 10. no state so sad in which a good man may not pick out something to comfort and quiet him therefore Christian deal wisely and faithfully in this set the good against the bad and there will be no discontent 2. This is to be thought of be the estate what it will 't is but common whatsoever your troubles are you have many sharers and companions therein * 1 Kin. 19 14 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. vide Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 475. The Prophet fancied he was left alone which made him the more froward in his condition but God told him he had reserved some thousands in Israel who had not bow'd their knees to Baal And so some in their tryals are apt to think they are alone their case is singular none so cross'd so afflicted as they when God knows there are many thousands who drink of the same Cup. 1 Cor. 10.13 There hath no temptation taken you but such as is common to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.9 Knowing that the same afflictions are accomplished in your brethren that are in the world If this was but considered by persons under afflictions their Spirits would not be so disturbed as they are when 't is but with me as 't is with others why should not I be content men will quietly submit to that which is the lot of others as well as their own Ferre quam sortem patiuntur omnes Nemo recusat The Greek Tragaedian brings in one as heightning his misery and crying out Wo is me but why saith he Wo is me when we suffer nothing but what is incident to all Mortals Did we but in time of need revive this upon our thoughts it would much alleviate our grief and obviate all heart-disquietment That which is proper to the present life 3. This state doth but agree and suit with the present life Thou canst not expect it should be much better whilst thou art here below consider this and be content We forget where we are and look for that here on earth which we cannot have and this betrays us to impatience and discontent Did we but remember and urge it upon our selves that this life is the time of Tryals that we are born to trouble here that 't is vanity to expect rest and ease and comfort and felicity in this world surely we should not be much disturbed at any trouble that doth befall us Shall Israel when in the Wilderness murmur if there they meet with hardship Shall they who are at Sea be angry if they meet with storms shall the Traveller be offended at a little bad way in the lower region would we have nothing but serenity and calmness 'T is a thing no less foolish and absurd for Christians to be discomposed in their minds if here troubles and afflictions seize upon them Alas these are inseparable from the present life 4. No state is so bad as it might be ponder upon that It might be worse and it will teach you in every state to be content 'T is bad but it might be worse yea it is worse with many their wants are more pinching than thine their pains more acute than thine their losses greater than thine c. thou hast cause rather to be thankful than impatient in as much as a lesser evil carries mercy in it But why do I instance in these lower matters thy state is an afflicted state but it is not a damned estate 't is chastning but 't is not condemning 't is some temporary cross but 't is not the everlasting curse 't is affliction for a moment but 't is not eternal misery It might be Hell separation from God for ever burning in that fire which is unquenchable thou that art freed from these tremendous things wilt thou fret because of some petty tryals or calamities Oh think of this and be still Shall the malefactor fret at his Judge for sentencing him to some corporal punishment when he might have passed the sentence of death upon him shall the offending son be angry with his father for correcting him when he might have disinherited him Oh Christian this is thy case towards God act thy reason and consideration upon it to suppress all passion 3. The third thing Consideration of the frame of contentment that thoughts must dwell upon and be imploy'd about in order to Contentment is Contentment it self in considering what an happy and excellent frame that is And indeed the due consideration of what it is to be Content as è contra what it is to be discontented is not only a strong motive but also a very proper means to further the exercise and practice of Contentment As to the large handling of this subject the excellency of a contented frame I must not engage therein for that I refer you to others who have done it fully I will but hint a few things for your thoughts to work upon as occasion shall require Contentment therefore 1. Is a frame that carries much grace in it 'T is a holy 'T is a gracious frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in vit Epicuri Gen. 32.10 good and gracious temper of Soul It speaks the creature to have a due sense of God in his Sovereignty
fed with these comforts have no losses or crosses in the world we are apt to grow proud secure wanton to forget God to cast off Duty to dream of an earthly paradise to say it's good being here to neglect spiritual and divine things 't is high time therefore for God by these waies to cut us short thereby to reduce us to a little better temper of soul If the sap run out too much into the branches there 's no way to preserve the root but by the cutting off the luxuriant branches God will have a thousand Estates to be lost rather than that one soul should be lost the burning of Cities is nothing if that be necessary to the saving of souls 4. Suppose all be lost in that All we lost but little for the All of this world is but one remove from a mere Nothing Perdidit infoelix totum nil is applicable to the losses of the rich as well as of the poor Is there any thing in this but what might be expected from the nature of the thing therefore there should be no disturbance about it Who will be concern'd at the melting of snow what wise man will be moved for the breaking of a glass 'T is strange that a Jonah should be in such a pet for the withering of a gourd Prov. 27.24 Riches are not for ever and doth the Crown endure to every generation 1 Cor. 7.31 The fashion of this world passeth away All the estate here is made up of Moveables that usual distinction which is good in Law is not so in Divinity 5. Again thou sayest all is lost perdiderat omnia quae dederat Deus sed hahuit ipsem qui omnia dederat Deum August but if thou beest a child of God the best is yet secure God and Christ and Grace and Heaven are yet thine and no loss is very considerable so long as these are safe O believer in all thy losses be quiet and chearful God who is thy portion is the same for ever Job lost all he had from God but God himself he did not lose and in him he had all that he had lost Never complain till God be lost Fas tibi non est de fortunâ conqueri salvo Caesare said Seneca to Polybius Let the stars disappear if we may have the Sun who will be troubled let earthly things vanish so long as God abides 't is enough Had we the whole world to lose one God would abundantly recompense the loss of all of it Many are inward gainers by their outward losses by having the less of the Creature they have the more of God O happy exchange the worse their condition is without the better it is within in respect of grace and comfort 6. 'T is an excellent frame of spirit under losses to be patient and contented All the possessions of Job when he was in the height of them did not reflect so much glory upon him as his blessed submission when he was deprived of them then God blessed him now in another sense he blessed God All are convinced they should do this when God gives but 't is very rare for any to do it when God takes away Micah's mother had some shekels of silver taken from her and she falls a cursing Judg. 17.2 this precious Saint had all taken from him yet no cursing as Satan had belied him no nothing but blessing God 'T is an excellent temper comfortably to enjoy outward blessings whilst God shall continue them contentedly to part with them when God shall remove them Suave est si quid dás parvus dolor hoc ubi tollis When I see any carrying it thus I conclude that earthly things are not too fast rivetted in their hearts as 't is a sign the tooth is loose which is drawn out without much pain and that they are duly affected towards God heaven and heavenly things These are some of the things the due consideration whereof would much help on Contentment under Losses And so much for the using of this Means towards the furtherance of tranquillity of mind with respect to what may disturb it in and about the Estate How Consideration ought to be acted in order to Contentment under cr ssâ—s in Relations 2. Secondly I 'le instance in Relations In and about whom there is as much of mercy or affliction of comfort or discomfort and consequently of content or discontent as in any one thing whatsoever The Discontent usually is occasioned and vented in these three Cases The want of Relations much desired The death of Relations much beloved The uncomfortableness of Relations who are spared Now Consideration wisely and faithfully managed would be of great use to allay all storms and to keep the heart even and calm in all these Cases and therefore my next work is to shew what we are under each of them to consider in order to the promoting of this frame But I must of necessity be briefer under this Head than I was under the former that I may not draw out this Discourse to too great a length Wherefore I will but shortly set the Particulars before you that you are to consider of and leave the enlargement of them to your selves in your consideration 1. When Relations are much desired but denied and withheld there is too often discontent How as to the want of Relations desired As to instance only in Children what daily inquietudes of spirit are there in some because of the want of these they have many other Comforts but the not having of this imbitters all Abraham himself was much troubled about it Gen. 15.2 3. Lord God what wilt thou give me seeing I go childless Behold to me thou hast given no seed and lo one born in my house is mine heir But Rachel's passion rose very high Give me Children saith she to her husband or else I die Gen. 30.2 Children are very great blessings they are promised as such Psal 128.3 4. and in other places and indeed they are one of the sweetest flowers that grow in the garden of earthly comforts hence 't is hard for persons contentedly to bear the want of them But whoever you are upon whom this affliction lies pray labour after a contented mind under it and in order thereunto Consider 1. It is the Lord who withholds this mercy for he gives it or withholds it as seems good to him Providence is not more seen in any of the affairs and Concerns of men than in this of Children that there shall be many or few some or none Gen. 32. all falls under the good pleasure and dispose of God When Rachel was so passionate under the want of these Jacob rebuked her sharply am I in God's stead who hath withheld from thee the fruit of thy womb Psal 127.9 Lo children are an inheritage of the Lord and the fruit of the womb is his reward Psal 113.9 He maketh the barren woman to keep house and to be a joyful Mother of
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
Divine Reproofs and Threatnings on their Souls When this is done when our hearts are kept up unto an awful regard of them exercised with a continual meditation on them made tender careful watchful by them any just Reproof from any that falls in compliance with them will be conscienciously observed and carefully improved 6. We shall fail in this Duty unless we are always accompanied with a deep sense of our frailty weakness readiness to halt or miscarry and thereon a necessity of all the Ordinances and Visitations of God which are designed to preserve our Souls Unless we have due apprehensions of our own state and condition here we shall never kindly receive warnings before-hand to avoid approaching dangers nor duely improve Rebukes for being overtaken with them It is the humble Soul that feareth always and that from a sense of its own weakness yea the treacheries and deceitfulness of its heart with the power of those Temptations whereunto it is continually exposed that is ever like to make work of the Duty here directed unto Wherein doth appear the Blessedness of Forgiveness and how it may be obtained Serm. XXIX Psal 32.1 Blessed is he whose transgression is forgiven whose Sin is covered OF all the pains or torments that any of the Children of Men do or can feel in this Life none are comparable to those which proceed from the lashes and wounds of a guilty conscience under the apprehensions of the anger of a Sin-revenging God and the impression of some scalding drops of his wrath upon the Soul Prov. 18.14 The Spirit of a Man will sustain his infirmity but a wounded Spirit who can bear David had ventured to transgress and that very hainously and in his breaking of God's Law he had broken his own peace in his dishonouring of God's Name he had wounded his own Conscience After his sin David is shy of God and keeps silence for a while maketh no confession God is highly offended and hides his face from him but layeth his hand sorely upon him making such a deep impression of his displeasure upon his Spirit that he sunk under the weight of it and it became so very grievous unto him that he roareth out all the day under the horrible anguish which he felt hereby yea he complaineth that his moisture was hereby turned into the drought of Summer In this condition David could find no relief no ease or asswagement of his grief until upon acknowledgement of his Sin he had obtained forgiveness and God through his free grace and tender mercy had covered his iniquity as we shall find in the 3 4 and 5. verses of this Psalm which I take to be the occasion of the joyful acclamation and sweet expression in my Text the first verse of the Psalm concerning the blessedness of remission or happiness of the man that hath with him obtained so great a priviledg which priviledg none have a greater sight of than those that have felt the wounds and smart and roared under the horrour of an accusing Conscience and been terrified with the furious rebukes of God's angry Countenance And because this was David's case therefore he might the more feelingly Pronounce those to be Blessed whose Sins were pardoned Blessed is he whose transgression is forgiven whose sin is covered Blessed The word in the Original signifies Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is read in the plural number because as one saith That Man is many ways blessed he is blessed in this world Vir ille est multis modis beatus nempe in hoc mundo in altero est beatissimuâ— faelicissimus ut propriae videantur beatitudines ad eum singulariter pertinere Genebrardus Quia multa bona debent concurrere ad beatitudinem vel ut ostenderet tâ—lem cumulatè beatum esse Pol. Synop. Alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est interjectio sive adverbium sic Rhetorica exclamatio ex abrupte vel laeta exclamatio de faelicitate ejus O beate illum Sic Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quibus remissa est iniquitas Calvin Condonati praevaricationis cui demittitur praevaricatio Pagnin Qui levetus à defectione Jun. Trem. Vel qui exoneratus à transgressione a quo ablata transgressio Pisca absolutus à crimine Pol. ex Gei and in the other world he is most blessed and happy So that Blessedness seems most properly to be his and singularly to belong to him and it is the plural number because many good things concur to true Blessedness or to shew that such a one is cumulatively happy he hath a heap of blessings upon him Thus our learned Mr. Pool in his Synopsis The same Author observes that some take the word Blessed in the Hebrew to be an Interjection or Adverb And so make this to be a Rhetorical though abrupt exclamation or a joyful acclamation at the happiness of such Whose transgression is forgiven There are divers versions of these words One translates them out of the Hebrew whose iniquity is remitted Another whose prevarication is forgiven Others and that nearer the sense of the Hebrew words who is eased of his defection or unburdened of his transgression Another from whom his transgression is taken away Another who is absolved from his Crime all which versions agree in the same sense with our Translation whose transgression is forgiven for remission of Iniquity or Prevarication is the same as the forgiveness of Transgression to have the sin taken away to be eased and unburdened of the transgression what is it more than to have the sin forgiven forasmuch as the weight and load of guilt is by forgiveness removed whereby alone the Conscience is truely eased and so to be absolved from Crime is as much as to be acquitted from all Obligation of punishment and this is done in forgiveness of sin Whose sin is covered He is Blessed whose sin is covered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he whose sins are covered by himself So Prov. 28.13 He that covereth his sins shall not prosper all ought to acknowledg unto God without hiding any as v. 5th of this Psal I acknowledged my sins unto thee and mine iniquity have I not hid But he is Blessed whose sin is covered by God Psal 85.2 Thou hast forgiven the iniquity of thy People thou hast covered all their sin Sin is covered when it is covered by God and when it is covered from God not as if any sin were or could be covered from the Eye and view of his Omnisciency but sin is covered from him when it is covered from his angry Eye and his wrathful revengeful Countenance That is when God ceaseth to be angry for the sin through his reconciliation to the Sinner Piscator noteth upon the place that sin is here compared to filthinesses which use to be covered that they may not offend the Eye When the offence of God's Eye is removed then sin may be said to be covered And it is observed that in the Hebrew the
Mens carriages will be answerable to the truth and power of their Faith and Hope in reference to the comforts of the unseen world Inf. 3. All the dejectedness of thorow-Gracious Christians arises from their inconsiderateness Inf. 4. To understand the regular measures of Fear and Love is of considerable concernment in our Christian Course Inf. 5. To look and act for joys to come and to make them quickning arguments to our obedience and preparations is an essential part of our Religion 2 John 8. Inf. 6. Immoderate love of Life and fear of Death is sinful and of dangerous consequence Inf. 7. It is of great use to understand the truth and worth of the Comforts of a well-finished Course Inf. 8. Infidelity in whole or in part as far as it reaches cannot but mortifie those noble dispositions and necessary preparations which Christianity calls us to for it is impossible to be religious any further than God's existence and rewarding excellencies and resolutions are credited Heb. 1-1 6 Inf. 9. The want or distance of pertinent and smart temptations is the only reason of perseverance in the formality of Godliness amongst Professors whose hearts and aims are not upon and for the joys of Heaven Inf. 10. To have our Faith and Hope well fixt and exercised is the best Method and Expedient for Chearfulness Constancy and Courage in the whole frame of Christian sufferings and duty This makes exalted active Souls in Godliness and for it Inf. 11. Then what considerable friends are God and Christ to Christianity and serious Christians who have furnished us with hopes and arguments drawn from the certainty and transcendent excellence of joys to come Inf. 12. No man hath cause to quarrel with what he is called to do and suffer for the Christian Cause nor reason to decline Religion because of difficulties in the way These Inferences should and might be enlarged upon but that the determined Bounds of a single Sermon must not be exceeded Close with the Truth delivered here and with the Author lament and pray for the heightning of his too mean accomplishments and furniture What Gifts of Grace are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment SERMON XXXI Matth. 25.10 And while they went to buy the Bridegroom came and they that were ready went in with him to the Marriage and the door was shut WE have two large and weighty discourses of Jesus Christ to his Disciples newly before his Death Joh. 14 15 16. the one to comfort them against his departure out of the world the other to prep re both them and us against his return to judge the World of which the present Chapter treateth and part of the precedent In the former Chapter we have Christ's Exhortation unto watchfulness against his second coming Chap. 24.42 urged from the uncertainty of the time of his return And this Exhortation is continued in this 25th Chapter in which there are these three parts The first is contained in the Parable of the Ten Virgins from the first to the fourteenth Verse The second in that of the several Talents given by the Master to his Servants to be employed and improved by them against his return from the fourteenth to the thirty first Verse The third containeth the Description of the Coming of Christ to judge the world from Verse 31 to the end of the Chapter My Text lieth in the first Parable viz. That of the Ten Virgins of which five were wise and five were foolish And whereas Christ very often opened his mouth in Parables none of them comes closer to the Consciences of men than this as I may have occasion to shew hereafter I shall not insist in opening the whole Parable seeing the following Discourse will take in most thereof I will hasten therefore to that part thereof which I have now read unto you Now as for these Ten Virgins they professed alike and who were the wise and who the foolish lay undiscovered till the Midnight-cry was heard Behold the Bridegroom cometh go ye out to meet him behold he cometh with Clouds he cometh to judge the Earth he shall judge the world in righteousness and his People with equity This was an awaking Cry to slumbring Virgins in the midst of the dark and black night who little dream'd that Christ was so near at hand but wise and foolish are startled and raised with it all of them betake themselves forthwith to the trimming of their Lamps when the foolish finding theirs extinguished desire the wise to communicate of their Oil unto them they speak like persons not well awaked For though there is a Communion of Saints in the exercise of their Graces mutually among themselves yet there is no communication of personal Graces to each other and moreover the just shall live by his own and not by another's Faith What therefore say the Wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequaquam By no means say they lest there be not enough for us and you we have no Oil to spare but go ye rather to them that sell and buy for your selves Salsa derisio non cohortatio saith Beza The Wise answer the Foolish wisely yea wittily upbraid them for their Folly for was this a time to get Grace when the Bridegroom was come and time was slipt Is that a time to have Oil to buy when we should have Oil to burn Or is this Oil to be bought with money and price which is most freely given in the day of Grace and Mercy What therefore do the foolish do As if they foolishly understood an Exprobration for an Exhortation they are thinking now of buying but while they went to buy the Bridegroom came and they that were ready went in with him and the Door was shut In which words you have 1. The going of the Foolish to buy 2. The coming of the Bridegroom to the Marriage 3. The preparedness of the Wise to enter with him 4. The shutting of the Door after them But not to insist upon these things distinctly let me gather up the principal scope of our Saviour in the words which is to shew us Obs That very miserable is the condition of such especially Professors of the Gospel who have Grace to seek and get at the coming of Jesus Christ Observ and as happy is the state of such who are ready to enter with him into the Bride-Chamber of eternal Rest and Peace This is the Point that I shall insist upon which in the Application will lead me to the Question that is to be spoken to 1. I say Very miserable is the condition of such i. e. of such in general and not only of such as profess to Christ but of others also that profess not to him at all as to any shew of Godliness in their lives such as are the far greatest part of men yea and commonly too where the Gospel is preached who are sure enough to seek not
and light transient tasts and relishes are no evidences we must have these better things to bear up our hearts against the coming of the Bridegroom It sufficeth â—ot to be enrolled among Professors and to enjoy the charitable thoughts and approbations of the wisest Virgins under Heaven It is singular mercy to be rightly guided in self-esteem and valuation for they that measure themselves by themselves or compare themselves among themselves are not wise The Apostle 2 Cor. 10.12 would not have us to take up with the positive degree of good things but to take our aims by the comparative of better These good things are more light ineffectual and superficial and too often like the Seal that is impressed upon bare Paper whereas these better things are like the Seal's impression on the Wax Yet let no trembling Soul or broken reed be affrighted at the end of these foolish Virgins to see the Door thus shut against them the tender heart of Jesus Christ aimeth not at our consternation but awaking and to prepare and hasten us unto Glory before the Key be turned Nor doth his Apostle in the foresaid place despise the day of small things but his real scope and purpose is to excite Professors to look carefully to their foundations and then to go on unto perfection Heb. 6.1 And blessed for ever be the Lord for the second part of that sixth Chapter to the Hebrews in the close whereof we may see the afflicted heart tossed with tempests and not comforted yet hoping in Mercy and fleeing to Jesus as his Refuge and casting the Anchor of his floating Soul within the Vail whither the Fore-runner is entred for us who himself was once tossed in the Ship of the Militant Church albeit without sin but is now gone ashore to heaven as our fore-runner both to look to our Anchor which is fastned there and to hold all fast and to draw our tossed Ship to shore and to see all safe that where our fore-runner is there may we be also And thus the sweet conclusion of that Chapter doth fully recompence the severity of its beginning Let us comfort our selves and one another with these things Thirdly You have heard the miserable condition of such especially Professors of the Gospel and Pretenders to Christ who have Grace to seek at his coming As for the hapy state of such as are ready to enter in with him into the Bride-chamber of eternal peace and joy I shall speak a little in the Close Now therefore in the remainder of this Exercise it will be expected as seasonable that it be considered What gifts of Grace are chiefly to be in exercise in order to an actual Preparation for the coming of Christ by Death and Judgment For his coming is first by Death and then by Judgment And I say an actual Preparation because there is always a general and habitual preparedness to meet Christ Jesus in hearts that are truly godly but not always a particular actual fitness And this we see here in the five wise Virgins who are found in their midnight-sleep with Lamps that have need of trimming at the coming of Christ Thus Hezekiah was fit to dye as to a general and habitual fitness in that he could assert his sincerity before God when the message of death was brought him but he was to seek of a particular actual fitness in that he begs for longer life with prayers and plenty of tears The Message of Death awaked him and the holy man is startled and hath his Lamp to trim for the tidings of his death at hand was as much in effect as if it had been said unto him by the Prophet Behold the Bridegroom cometh go forth Hezekiah to meet him The nature of his distemper which some by the remedy a lump of Figs applied to the Bile conceive to have been the Pestilence and this considered with the shortness and sharpness of the Message and the Prophet Isaiah's quick abrupt departure from him that the King had then no Heir to succeed him in the Throne and also that he was now at the full strength of Nature being but nine and thirty years of age and his fear also what might become of his Kingdom and of his former Reformation after the grand Apostasie of his Father Ahaz I say these considerations made him to apprehend that there was a rebuke of God in this present Dispensation and therefore he is loth to dye under a temporal frown albeit his a vowed integrity would at the worst have seen him safe at heaven For though a Child of God cannot dye in his debt yet he is unwilling to depart under the sense of his temporal displeasure so as the good Prophet did whom the Lion slew at his return from Bethel to Judah 2 Kings 13.24 When David therefore was under God's rebukes for sin and even almost consumed with the blow of his hand he betakes himself as Hezekiah did to prayers and tears saith he Psal 39.10 11. to the end Hear my prayer O Lord and give ear to my Cry hold not thy peace at my tears for I am a stranger with thee and a Sojourner as all my Fathers were O spare me that I may recover strength before I go hence and be no more Thus you see that the dear Children of God who have a general and habitual fitness to meet Jesus Christ when he is coming to them by Death and Judgment may yet be to seek of a particular actual preparation 2. Before I come to the answer of the Question let me premise this also That though a state of Grace is here supposed seeing Grace cannot be exercised where it is not yet there may be need to have it cleared inasmuch as the want thereof is a great hinderance in the way of this Duty You know that one that feareth God and obeyeth the voice of his Servant Jesus Christ may yet walk in darkness and see no light Isa 50.10 and he may say with Jonah he is cast out of God's sight and his soul is filled with troubles when his life draweth nigh unto the Grave wherefore let your eye be not only on your Lamp but also on your Vessel and examine your Oyl as well as mind your light For though you have received an Vnction from the Holy One and felt the sweet influences of the Spirit and have had the witness in your self yet the Comforter which sometimes relieved your Soul may at the present be far from you and suspend his testimony for Grace inherent is not self-enlightning but like the Moon which holdeth forth Light no longer than the Sun shineth upon it and though the Diall hath its Lines and Figures to declare the time of the day yet you will be to seek if the Sun withdraw hiâ— Light Even thus though the Spirit of God hath drawn the Lines and Figures of his Gifts and Graces in your heart yet if he also do not shine upon them you will not know what