particular instances wherein we shew love to our selves It shall suffice therefore that we speak of such things as are inducive of many more We shall reduce them to these Four heads 1. Our thoughts of and the judgment we pass upon our selves 2. Our speeches concerning our selves 3. Our desires after that which is good for our selves 4. Our Actual endeavours that it may be well with us 1. Let us consider what thoughts we have of and what judgments we pass upon our selves We do not ordinarily nor ought we at any time to censure our selves with too much rigour and severity We are indeed required 1 Cor. 11.31 again and again to judge our selves and it is our duty to do it strictly and severely yet we ought not without cause Luk. 6.41 42. to judge or condemn our Selves for any thing nor are we very forward so to do Our love to our neighbour should be exercised in this matter if he doth or speaketh any thing that is (n) De sactis mediis quae possunt bono vel malo animo fieri temeratiâ—m est judicaâ—e maximè ut condemâ—emus August 1 Cor. 13.5 Heb. 4.13 1 Cor. 2.11 capable of a double sence and interpretation let us take it as done or spoken in the best sense it is capable of unless the contrary doth manifestly appear by some very convincing circumstances for it is the property of Charity to think no evil We may be much more bold to judge our selves than others we are privy to our own principles from whence our words and actions flow and to our own intentions in all we speak or do But the case is otherwise when we take upon us to judge others their principles and intentions are known only to themselves until they some way or other declare them the heart being the hidden Man is known only to God before whom all things are naked and open and to a mans self What man knoweth the things of a man save the spirit of man which is in him Moreover inordinate self-love hath often too great an influence on the judgment we pass upon our selves and the corruption of our wills and affections on the judgment we pass upon other men that we seldom judge aright As he that hath the jaundise be the object never so white judgeth it yellow his eye being ill disposed so the eye of the mind being affected with the corruption of the heart puts another colour upon that which is most candidly spoken or done Were our hearts principled with true love to others we should be as cautious about the judgment which we pass on them as about that we pass upon our selves and there is great reason we should be more from the 〈◊〉 mentioned considerations 2. We shew our love to our selves in and by our speeches concerning our selves and it is our duty so to do As we ought not to pass too severe a judgment on our selves in our own minds so we may not speak that which is false of our selves and it is seldom known that any mans tongue falls foul upon himself Yea our love to our selves is and ought to be such as not to suffer our tongue to blab and send abroad all the evil we certainly know by our selves It is our duty then in the same matter to shew our love to others Our tongue which is apt to speak the best of our selves should not frame it self to speak the worst we can of our Brethren The Apostle chargeth Titus Titus 3.2 to put Christians in mind of this among other duties to speak evil of no man There are several ways and degrees of evil speaking 1. The first and most notorious is when men are spoken against as evil doers for doing that which is their duty to do When they are condemned for that for which they ought to be commended Thus was Jeremiah dealt with in his time when he faithfully declared the mind of God to the people Jer. 18.18 Come say they and let us smite him with the tongue The same lot had John from Diotrephes who prated against him with Malicious words because he had wrote to have the brethren received a work of Christian love and Charity which he had no heart unto To speak evil of others for that which is their duty is a common thing among men and too ordinary among some professors If they be told of a truth or exhorted to a duty that doth not agree with their private opinion and Comport with their carnal interest how do their hearts rise and their mouths begin to open against such as declare it to them We may well conceive that the Apostle Paul observed some such thing in his days when we find him beseeching Christians to suffer the word of exhortation Heb. 13.22 1 Pet. 2.1 and the Apostle Peter also by his charging them in hearing to lay aside all malice and all guile and hypocrisies and envies and evil-speakings 2. A second way of evil speaking and a great sin against love and Charity is when men raise up false reports of others or set them forward when others have maliciously raised them To offend in this kind is a great breach of a Christians good behaviour as the Apostle intimates Titus 2.3 when he saith That they be in behaviour as becometh Holiness (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not false accusers It doth not at all become the profession of a Christian whose master is the God of truth to speak that which is false of any man whatsoever And therefore these false accusers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name which is usually given to the father of lies Joh. 8.44 3. There may be evil speaking in speaking of such evils as others are really guilty of as 1. First when a man doth industriously (p) Facilius est unicuique nostrum aliena curiose inquirere quam propria nostra inspicere search out such things as are evil in others for this very purpose that he may have something to say against them Of this David complains Psal 64. ver 6. They search out iniquities they accomplish a diligent search It is a sign that Malice boils up to a great height in mens hearts when they are so active to find matter against their neighbours Love would rather (q) Qui bene vult vitam peragere neque videre multa neque audire studear Just Martyr De vita Christ ad Zenam Ep. Luke 11.53 not seen or hear of others failings or if it doth and must busieth it self in healing and reforming them to it's power 2. They also are Guilty and more guilty of evil speaking than the former who endeavour to bring others into sin rather than they will want matter against them Thus the malicious Pharisees did their utmost to cause Christ himself had it been possible to offend urging him vehemently and provoking him to speak of many things seeking to catch something out of his mouth that they
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
oplatum finem perduxeris quasi victoriam obtinueris significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 igitur haec duo involvit vehementem quandam animi intentionem quasi pugnam dum veâ—satur in actu orandi assiduam frequentationem orationis Davenant in loc 7. Direct Be laborious and importunate in your prayers If your thoughts do wander call them in if your thoughts be dull stir them up An Heathen advised to do as becomes a man like a Roman and should not you pray as becomes Christians to do but that is not in a dull and sluggish manner Labour at your prayers together as you use to do at your worldly work together and more too for in this you are concerned more Strive and wrestle with joynt fervency and faith as becomes a society to do that are all a praying for their lives for their souls for the pardon of their sin for the favour and the love of God as becometh those that are praying against everlasting flames and for eternal happiness Pray together as persons desirous that you may live in Heaven all together and praise God in Heaven for his love and mercy to you all together But pray not coldly and lukewarmly together lest you be damned and hereafter lye in scorching flames all together You must be instant in this work You will meet with opposition from the Devil and the world and your own hearts You must then strive and tug and labour hard or else your prayer will be spoiled Col. 4.2 the word there is very significant Be present at your work in heart as well as body attend your work and stand to it continue in prayer not only with continuance of time but of earnest importunity till you prevail with God and get the victory over sin and Satan Let me therefore warn praying Families as you love your Souls Defunctiorè multi preces ex formula recitant ac si pensum Deo solverent apparet hoc officio ipsos defungi ex more quia interim frigent animi neque expendant quid postulent Galv Inst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magnes as you would have God incline his ear to what you say take heed of customariness and formalities Do not rest in the work done in pouring our words before God This is your great danger It must be a fervent Prayer that pleaseth God and profits you Jam. 5.16 Be praying Christians indeed and do not seem only to be so that you might all be happy indeed and saved indeed and not only to be thought to be so And because we are apt to slide into such formality and lukewarmness when we use constant Family Prayer which eats out the very heart and life thereof and hinders our benefit thereby I shall propose twenty five Questions some of which at one time and some at another you may put unto your selves to make you lively in your duty But I shall I must but name them because I would not willingly take up more paper than comes unto my share as also that lying close together you may the better have them in your eye When thou art called to Family Prayer put some of these Questions to thy self WHAT AM I A sinful Sinner Dust Ashes Guilty Oh how should Q. 1 a guilty person going to the dust pray for pardon WHERE AM I In whose presence do I kneel is it not before God Q. 2 and doth not he know whether I trifle or am serious Where might I NOW have been In Hell among Devils and damned Q. 3 Souls and shall I not pray indeed with all my might that I never may be cast into that place or company Whither am I going To eternity Where shall I shortly be In eternity Q. 4 and shall I trifle in my way What am I come about What is now my business About the highest Q. 5 matters that concern my Soul What if this were to be my last Prayer before I dye Should I then fall Q. 6 asleep upon my knees What if my everlasting state should be determined according to my sincerity Q. 7 or hypocrisy in this duty I am now going to Should I dally then with God What if God should tell me if I trifle with his Majesty he would strike Q. 8 me sick or dead or blind or deaf and dumb upon my knees Should I not then watch my heart in Prayer What if I were to speak to an earthly King or were to see some glorious Q. 9 Angel Should I not be filled with fear and reverence and is not God infinitely above these What if I were to give an account to God immediately how I pray and Q. 10 should appear at his Bar as soon as I rise from off my knees Should I then be formal and lukewarm Am I come to have communion with God to pray down my sin to please Q. 11 God and profit my Soul Will careless praying do it What if those that joyn in Prayer with me could look into my heart and Q. 12 see how I do discharge my duty Should I not be ashamed of many of my thoughts and of the deadness of my heart and is not the eye of God ten thousand times more to awe my heart than the knowledg of a fellow Creature Q. 13 Will dead and careless praying yield me comfort when I review it when I come to die Or should I not so pray now that I might have comfort then Q. 14 Should I cozen and deceive my self in matters of the greatest weight Shall I crawl to Hell upon my knees What! pray now and be damned hereafter Awake my heart and mind thy business Q. 15 Will God be mocked And is not heartless praying a mocking of God Q. 16 Should I not do more than Hypocrites do Or shall I not be damned if I do not But may not an Hypocrite pray at that rate as I have too often done Q. 17 Doth not the same God that commands me to pray command me also to give him my heart in Prayer and to do it with life and fervency Do I obey him in the one and shall I not in the other in the lesser and not in the greater and if I do not do I not rebel upon my knees Q. 18 If dead and dull and formal praying stops the mouth of my Conscience now will it do so at the Bar of God And should I not endeavour now to have the witness of my Conscience for me then Q. 19 Will it do me any good to have a name to live among men if I be dead in the sight of God and if others think and say when I am dead my Soul is gone to Heaven but is indeed cast down to Hell Will it lessen my torments that I was applauded dy men and condemned by God Will it ease my pain to be an applauded damned man Q. 20 Should I so pray as to make Prayer a burden to me Liveless heartless Prayer is a burden when lively Prayer is
of hating him in his heart (y) Lev. 19.17 then certainly not upon his child whom he is oblig'd not only to admonish verbally but chastise really but first he should do as God did with our first Parents convict him of his nakedness (z) Gen. 3.11 c. i. e. shew him the evil of his lying railing idleness or c. faults he is chargeable with as opposite to the Word of God (a) Prov. 12.22 and prejudicial to his own Soul (b) 8.36 and that he is made to smart for the cure of this evil Which 3. Parents may let their children know they dare not suffer to remain longer uncorrected sith delays may prove dangerous to the Patient if the rod be withheld (c) 23.13 The festering wound may rankle and come to a gangrene if not lanced in due time Parents love is seen in chastening betimes (d) 13.24 both in respect of the age of the child and of its fault If it be not too soon for children to sin it should not be thought too soon for Parents to correct and that seasonably before the sin grow strong get head and sprout forth The child should be taken while there is hope (e) 19.18 The twigg may be bent whiles it is young and the sin mortified if nipt in the bud God we find hath been very severe in remarking the first violations of his Statutes as for gathering sticks on the Sabbath day (f) Numb 15.25 and Aaron's sons offering strange fire (g) Levit. 10.2 so Parents should timely curb the first exorbitances of their children Hence 4. They should let them see they are resolv'd after serious deliberation not to be diverted by the pullings and passions of their unhumbled children from inflicting due punishment fith the Wise man chargeth Let not thy Soul spare for his crying (h) Prov. 19.18 so that they may not remain fearless yet it must then be in compassion that they may conceive as the Father of Heaven is afflicted in the affliction of his (i) Isa 63.9 so are they in the affliction of their children and as the Lord doth it in measure though he will not suffer them to go unpunished (k) Jer. 30.11 so do they My Text bounds the correction that it may not exceed a just proportion to the discouraging of children whose different tempers as well as different faults are to be consider'd so as no more be laid upon them than they are able to bear (l) 1 Cor. 10.13 There should therefore be a special care took that the chastisement be no other than what is meet Physicians endeavour to apportion the Dose they give to the strength of the Patient and the peccant humour they would correct There must be a rational consideration of the age sex and disposition of the child the nature and circumstances of the fault and what satiâ—faction is offer'd by the delinquent upon ingenuous confession or possibly some interposition of another so that the offended Parent may keep up his authority be victorious in his chastisements and come off with honour and good hopes of the child's amendment For a Parent should be ever ready to forgive and to connive often at smaller failings wherein there is no manifest sin against God in confidence of gaining the child's affections by tenderness and kind forbearance towards the things that are most desirable This pleasing policie is they say much in request at this day in Japan ‖ Varen Descript Regn. Japoriae c. xv where Parents do educate their children with a great deal of softness very rarely punishing them with stripes though they follow their diligent informations with frequent admonttions And they tell us among the Grecians the best means the Mother used if a Boy was stubborn in committing a fault to perswade him to leave it was to shew him her breasts as the most powerful motive she had †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. in Scrip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Fathers it seems amongst them were more sharp and therefore Prometheus in Menander is said to be tyed like a Boy to the racks where he prettily pleads his cause as if his punishment had not been proportioned to his fault but he had been too hardly dealt with Be sure our Apostle both in my Text and to the Ephesians is altogether against any discouraging chastisement and requires moderation Thus for nurture the first branch of Education The 2. is in the admonition of the Lord without vvhich the former will not be effectually prosperous This according to the notation of the original word (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph 6.4 with 1 Cor. 10.11 Tit. 3.10 is a putting of things into their Childrens minds an informing of the judgment in and pressing upon the will and affections the principles of the Christian institution vvarning them to take heed of deviating from these principles vvhich they are oblig'd to live up to and is the principal thing in the educating of Christian Children So that Parents are mostly concern'd to get the fear of God planted in their Childrens tender souls that they may know and love trust in and obey their Maker Redeemer and Sanctifier and have timely preservatives against the corruptions of an untoward generation Under this we may speak of Parental Instruction and Watchfulness 1. Instruction which is a timely instilling of conscientious principles and seeds of Religon into Children taking them a part and engaging them to receive the most necessary points as it vvere drop by drop here a little and there a little (n) Isa 28.10 according to their narrow capacities in a free and familiar Conference by putting Questions to them and teaching them how to give Answers and by putting them upon asking Questions and returning short and clear Answers thereunto not only concerning the Word but Works of God whose Spirit alone makes all efficacious The Lord hath most strictly enjoyned this by Moses (o) Deut. 4.9 charging Parents to keep their souls diligently and not to let the things God hath done to slip out of their hearts all their days but teach their Sons and their Sons who in after time did thankfully acknowledg the benefit of this instruction (p) Psal 44.1 2. We have heard with our ears O God our Fathers have told us the works that thou didst in their days in the times of old And for the Words and Ordinances of God they are commanded not only to have them in their own hearts (q) Deut. 6.6 7. 11.19 but to teach them diligently unto their children as one who whets and sharpens a thing that is blunt (r) Eccles 10 10. by talking of them when they sit down in their house when they walk by the way when they lye down and when they rise up and elsewhere (s) Psal 78.5 6 7. Prov. 22.6 20 21. nor only so but by Rites (t) Exod. 12.26 13.14 and setting up visible and extraordinary
the Devil's work in stealing the Seed of the Word of God out of Mens hearts and making it unfruitful These practices beget in men a mean esteem and contempt of God's Word when they see how little good it doth to others and how little power it hath with you that profess it Before I come to the Application two Questions are to be Answered 1. May I not speak evil of another Person when it is true Quest 1. A Man may be faulty in so doing The real secret faults of your Neighbour as I told you you ought not unnecessarily to publish And suppose there be no untruth nor injustice in it yet there is uncharitableness and unkindness in it and that is a sin Thou wouldst not have all Truth said concerning thy self nor all thy real faults publickly traduced Out of thy own mouth will God Judg thee O thou wicked Servant Yea thy own Tongue and Conscience shall another day condemn thee 2. You may speak evil of another Person when necessity requires it It may be necessary sometimes for his good and so you may speak evil of him unto those that can help it as a man may acquaint Parents with the miscarriages of their Children in order to their amendment Thus Gen. 27.2 Joseph brought to his Father the evil Report of his Brethren Sometimes this may be necessary for the caution of others as if I see a man ready to enter into intimate Friendship and Acquaintance with a Person whom I know to be highly vicious and dangerous I may in such a case caution him against it For certainly if Charity commands me when my Neighbour's Ox is ready to fall into a Pit to do my endeavour ro prevent it much more am I obliged to prevent the ruine of my Brother's Soul when I see him so near destruction But for a man to do this unnecessarily and unprofitably this is the sin I have been speaking of 3. If you will speak evil of other Persons do it in the right method Christ hath given us an Excellent Rule Mat. 18.15 16. If thy Brother shall trespass against thee go and tell him his fault between him and thee alone if he shall hear thee thou hast gained thy Brother But if he will not hear thee take two or three more and if he will not hear them tell it to the Church But if Men will be preposterous and will not follow Christ's Order but instead of private admonishing will publish men's faults to others herein they make themselves Transgressors 4. In doubtful cases silence is the safest way It is rarely men's duty to speak evil of Men and when it is not their duty to speak it is not their sin to be silent It is seldom that any suffer by my silence or concealment of his fault but great hazards are run and many Persons commonly are made sufferers by my publication Now as Charity commands me to pass the most favourable judgment so Wisdom obligeth me to chuse the safest course Quest 2 But what if that Man I speak against be an Enemy to God and his People May not I in that case speak evil of him Doth not that Zeal I ow to God engage me to speak evil of such a man as far as I can with truth This I believe is that which induceth many well meaning Persons to this sinful practice of detracting from divers worthy Persons Ministers and others as supposing them to be Enemies to God and to his ways and so they think their reproaching and censuring of such Persons is nothing but zeal for God For Answer to this consider 1. There is abundance of sinful Zeal in the World and in the Church Therefore the Apostle gives us a Caution Gal. 4.18 It is good to be zealously affected in a good thing Otherwise we know it was from Zeal that Paul persecuted the Church Phil. 3.6 Zeal indeed is an Excellent grace in it self but nothing more frequently both pretended where it is not and where Envy Interest or Malice lye at the bottom and abused where it is 2. True Zeal hath an equal respect to all God's commands and especially to those that are most plain and most considerable It is at least doubtful whether the man thou traducest be an Enemy to God and his ways sure I am it is so with some Ministers and Christians that are highly censured and reproached by those that differ from them and it were great Impudence to deny it But this is a certain truth and evident duty Thou shalt not take up an evil reproach against thy Neighbour 3. Consider how easie a mistake is in this case and how dangerous Peradventure he whom thou callest an Enemy to God will upon enquiry be found a Friend of God and his ways But what dost thou mean by the ways of God Possibly thy own ways or party that thou art engaged in take heed of that If you would Judg aright you must distinguish between the circumstantials and the essentials of the ways of God Suppose a man be an Enemy to thy Party and thy way and manner of Religious Worship and Government yea let us suppose that thine is indeed the way of God wherein yet thou maist be mistaken if now this man be an able and zealous Assertor of the substantial and fundamental truths of God and ways of Holiness and this be attended with an Holy and exemplary Life who dare say that this man is an enemy to God and his ways O my Soul come not into the secrets of such Persons 4. You must not go out of God's way to meet with God's Enemies If any man be really an Enemy of God and of his Truths and ways I do not perswade you to comply with him or by sinful silence to betray the cause of God only let me entreat you to do God's work in God's way you may apply your selves to him and endeavour to convince him you may speak or write against his Doctrine provided you do it with modesty and moderation and not with that virulence and venom wherewith too many Books are now leavened But for this way of Detraction and Reproach it is a dishonourable and disingenuous way it is a sinful and disorderly way it is an unprofitable and ineffectual way and no way suitable either to the Nature of God whom you serve or to the Rule and Example of our Blessed Saviour or to the great principle of Love and Charity or to that end which you are to aim at in all things the honour of God and the good of other men Now I come to the Application Lamentation for the gross neglect of this Duty or the frequent Commission Vse 1 of this sin What Tears are sufficient to bewail it How thick do Censures and Reproaches fly in all places at all Tables in all Conventions And this were the more tolerable if it were only the fault of ungodly Men of Strangers and Enemies to Religion For so saith the Proverb Wickedness proceedeth from
larger opening of the Methods of Grace than we can now have leasure for and therefore must be don◠its proper season Those that honour God he will honour and therefore let us also give Vse 7 them that honour which is their due The barren Professors who honour themselves by over-valuing their poor knowledge gifts and grace and affecting too great a distance from their Brethren and censuring others as unworthy of their Communion without proof are not the men that honour God and can lay claim to no great honour from men But God hath among us a prudent holy humble laborious patient Ministry that glorifie him by their works and patience and he hath among us a meek and humble a blameless and a loving and fruitful sort of Christians who imitate the Purity Charity and Simplicity yea and Concord of the Primitive Church These tell the World to their sight and experience that Religion is better than Ignorance and Carnality These tell the World that Christ and his Holy Word are true while he doth that in renewing and sanctifying Souls which none else in the World can do These shew the World that Faith and Holiness and Self-denial and the hopes of Immortality are no deceits These glorifie God and are the great Benefactors of the World I must solemnly profess that did I not know such a people in the world who notwithstanding their infirmities do manifest a holy and heavenly disposition in their lives I should want my self so great a help to my Faith in Christ and the promise of Life Eternal that I fear without it my Faith would fail And had I never known a holier Ministry and People than those that live but a common life and excel Heathens in nothing but their Belief or Opinions and Church orders and Formalities I should find my Faith assaulted with so great temptations as I doubt I should not well withstand No talk will perswade men that he is the best Physitian that healeth no more nor worse diseases than others do Nor would Christ be taken for the Saviour of the World if he did not save men And he saveth them not if he make them not holier and better than other men O then how much do we owe to Christ for sending his Spirit into his Saints and for exemplifying his holy Word on holy Souls and for giving us as many visible proofs of his Holiness Power and Truth as there are Holy Christians in the world we must not flatter them nor excuse their faults nor puff them up But because the Righteous is more excellent than his Neighbour we must accordingly love and honour them and Christ in them For Christ telleth us that he is glorified in them here Joh. 17.10 And that what is done to them his Brethren even the least is taken as done to him Mat. 25. And he will be glorified and admired in them when he cometh in his Glory at the last 2 Thes 1.8 9 10. And he will glorifie their very works before all the world with a Well done good and faithful Servant enter thou into the joy of thy Lord. What is it to do all we do in the Name of Christ and how may we do so Serm. XXIII Colos 3.17 And whatsoever ye do in word and deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him THERE have been and still are many great and famous Names in the World into which men have been Baptized according to which they have been call'd and also walked in the world Rev. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of great Name or men of Renown Gen. 6.4 What a Renowned Name had the Beast in the Earth Rev. 13.3 4. that the world wondered after the Beast and worshipped the Dragon that gave power to the Beast and they worshipped the Beast saying Who is like to the Beast Pharaoh was a great Name amongst the Kings of Egypt which were so call'd from their famous Predecessors So the Kings of the Amalakites were called Agag and of Tyre Hyram and of Lycia Antiochus of Pontus Mithridates of the Emperours of Rome Caesars and in the Church Professors have affected to be call'd by the Name of some Eminent persons 1 Cor. 3.4 5. Some cryed up Paul others Peter and this was a growing evil in the Church 1 Cor. 1.12 13 14. They ambitiously affected to be denominated from some Eminent Persons among them As the Lutherans and Calvinists and many others at this day have been call'd and denominated from some great persons that have been famous in their Generation But here is a Name in my Text is above all Names in Heaven and Earth and all Christians are call'd by this Name and call on this Name Jer. 14.9 Amos 9.12 This Name you must trust in and boast in beyond and above all Names whatsoever Isa 45.24 25. Surely shall one say in the Lord have I righteousness and strength and in the Lord shall all the Seed of Israel be justified and shall glory See what a Name is given to Christ Isa 6.7 And bow to it his Name shall be call'd Wonderful Councellour and consider every Letter of his Name and adore it The Apostle according to his usual manner in this Epistle having spoken of the Doctrine of the Gospel and how they received it and the influence it had on them v. 12 13. And concerning Christ in whom they had Redemption v. 14 15 16 17 18 19. And of the Excellency of his Person and of the riches of the glory of his Grace revealed in it v. 27. Then Chap. 2. he stirs them up to live such lives as becometh the Gospel and to beware of Seducers v. 16. to the end Then Chap. 3. he puts them in mind of several duties throughout the Chap. He lays down some general Exhortations with reference to the Gospel and their living suitably to it from v. 1. to 17. Then he proceeds to particular duties in our place and Relations and in this v. 17. having laid down something he gathers up all into one sum how to carry themselves in the whole course of their lives in their thoughts words and works We may observe from the general Scope Doct. That the Doctrine of the Gospel carrieth the highest and strictest obligations upon all such to whom it reveal'd to duty and service in their places and relations to God and Man In the words we have 1. A Rule laid down 2. The things that are under the Rule words works and thoughts and secret motions of the heart which works also are well known to God and so they come under Rule 3. Here is the Universality of the Rule in its extent and full compass it fetcheth in all words and works without exception and all persons for this You takes in all persons of what rank or degree soever 4. Here is the manner how they must be done so as to answer the Mind of God in the Name of Christ 5. Here is a further
A SUPPLEMENT TO THE Morning-Exercise At CRIPPLE-GATE OR Several more Cases of Conscience Practically Resolved by sundry Ministers The Second Edition Our rejoycing is this the Testimony of our Conscience that in simplicity and Godly sincerity not with fleshly Wisdom but by the Grace of God we have had our conversation in the World 2 Cor. 1.12 Conscientia est nescio quid divinum nunquam perit officium nostrum nobis semper ad memoriam revocat Doroth. Bibl. Pat. T. 4. p. 769. Quaerimus quomodo animus semper aequalis secundoque cursu eat propitius sibi sit sua laetus adspiciat hoc gaudium non interrumpat sed placido statu maneat nec attollens se unquam nec deprimens Seneca de Tranq anim p. 678. LONDON Printed for Thomas Cockerill at the Sign of the Atlas in Cornhil near the Royal-Exchange MDCLXXVI To that part of Christ's Flock to which I am more specially related Grace Mercy and Peace from God the Father and the Lord Jesus Christ our Saviour Beloved Christians AS I called in a Contribution of Help for the composing of a Legacy for others before my Civil Death so I now tender you A Supplement to that Exercise for your better liveliness of Spiritual Life I shall say nothing to commend these Sermons to you my Brethren are all herein unanimous to seek the Church's Profit not their own Applause only this I must say to prevent mistake viz. If any curious Reader shall find matter of Exception besides the Errors of Printing which I confess are too many the blame must be Personal because this joynt-work is no otherwise Social than as single Pearls strung together make one Neck-lace I easily grant here 's not yet a stating of all important Cases yet be this known to you whoever shall follow these Directions shall neither be barren nor unfruitful in the work of the Lord nor miss of an abundant entrance into his Everlasting Kingdom Live up to what you have attained and you may be confident that what is further wanting God will as you want it supply it Be assur'd of this that you will get more skill and strength for all necessary Graces and Duties by an humble serious constant Course of Godliness than you possibly can do by captious Criticismes and wrangling Contentions about lesser things in which too many spend their Lives I herein appeal to your Consciences should not these Sermons answer expectation but according to your judgment either the Cases are ill chose or not well stated in that the Matter is either defective or redundant the Language too curious or too careless the Directions too common or too singular I appeal from your Passions to your Consciences and down-right charge you in the Name of my Master who must be your Judg that you read with other Spectacles These are not calculated to humour you but to better you These are not Duties to be cavil'd at but to be practised O that you may be effectually perswaded 1. That your Love to God Sermon 1 must be predominant and growing or you degrade your selves below the Beasts 2. That your Love to Man must be universal and spiritual Sermon 2 Sermon 3 or you can't evidence your Love to God 3. That your Love to the World must truckle under both be subservient to both and never be otherwise for if the World master you 't will â—â—in you Oh that your awakened Sermon 4 Consciences may now allarm you 4. To catch at Salvation while it is Sermon 5 offer'd lest you perish for ever Though 't is a vexed Problem 5. What Knowledg is necessary to Salvation yet can you satisfie your Consciences without diligent Endeavours to proportion your Knowledg to the Means you enjoy And to bring forth Fruits every day as those that in some Sermon 6 measure feel 6. What 't is to be in the Spirit on the Lord's Day and Sermon 7 8. that the Word 7. Preach'd and 8. Read may be so impress'd upon Heart and Life that it may be an infallible Evidence you are taught of God And when through weakness of the Flesh your Duties may prove Sermon 9 wearisom 9. Learn to refresh your selves with the Songs of Zion But would you have more particular Directions They are before you Sermon 10 Here you may learn true Christianity 10. In the daily Improvement of Sermon 11 your Baptism Here you may learn 11. How to propagate Religion to Posterity by riveting Truth upon your own Hearts and teaching it to Sermon 12 others but while you are giving Milk to Babes 12. Excuse not your selves upon any account whatsoever from frequent and hungry feeding upon stronger Meat Be you as willing to seal to the Conditions of the Covenant as you are desirous God should seal to the Promises of it But who is sufficient for these things Pour out your Hearts therefore and Sermon 13 list up your Souls to God in all manner of Prayer 13. Let extraordinary Sermon 14 Prayer answer that title 14. Your secret Prayer speak secret Communion Sermon 15 with God 15. Let your Family prayer bring down Blessings upon your Family that you be neither Holy nor Happy alone but that when your Family-relations shall cease they may bless God to Eternity that ever there were such Relations between you Now therefore Sermon 16 16. Let Husbands and Wives be the liveliest Emblems in the World of Sermon 17 Christ and his Church 17. Let Parents and Children be the Evidences and Pledges of God's special presence with this and the next Sermon 18 Generation 18. Let Masters and Servants adorn the Gospel by their exemplary Faithfulness to their Heavenly Master Thus doing Sermon 19 19. Your Thoughts will be cured and in them you 'l enjoy God Sermon 20 20. Your Tongues will in some sense be God's glory as well as yours But Sermon 21 then 21. You must cautiously avoid the catching Canker of Detraction Sermon 22 22. So you shaâ—l by your Conversations convince the World there 's an Excellency in Christianity And that all this may be as well acceptable Sermon 23 to God as approved of Men 23. Do all in the Name of Christ and Sermon 24 while you thus embarque with Christ 24. He 'l steer you safe between Presumption and Despair those Rocks upon one of which most perish Hereby also 25. You 'l make your Port with the chearing Joys of an Sermon 25 Heroick Faith 26. And keep above all Vexing Discontents with your Sermon 26 Worldly Condition 27. And what Afflictions God's wise Love shall Sermon 27 inflict you 'l be able to bear them with more than a Roman Courage 28. And though reproachful Reproofs may bear hard upon you you 'l not Sermon 28 fret but welcome them as a precious Balm But when you have done your best yet through the Remainders of Corruption Guilt will be contracted 29. You can't but be restless till it be removed 30. Then you Sermon 29 30. may rather hope for than
fear Death and 31. Grace thus in Exercise Sermon 31 is but one degree from Glory Now Christians though there are many particular Cases wherein you 'l need Direction yet let me close with this Request Try your utmost what the practical Transcript of these Directions into your Hearts and Lives will produce ere you complain for more That these may be useful to you whoever else censures them as useless shall be the hearty Prayer of June 19. 1674. Your worthless Servant Samuel Annesley The CONTENTS Dr. Annesley Serm. 1 HOw may we attain to love God with all our hearts souls and minds Mat. 22.37 38. Mr. Milward Serm. 2 How ought we to love our Neighbour as our selves Mat. 22.39 Mr. Gale Serm. 3 Wherein the love of the world is inconsistent with the love of God 1 Joh. 2.15 Mr. Jenkyn Serm. 4 How may we improve the present season of grace 2 Cor. 6.1 2. Mr. Veal Serm. 5 What spiritual knowledg they ought to seek for that desire to be saved c. Isa 27.11 Mr. Case Serm. 6 How ought the Sabbath to be sanctified Isa 58.13 14. Mr. Senior Serm. 7 How may we hear the Word with profit James 1.21 Mr. Watson Serm. 8 How may we read the Scriptures with most spiritual profit Deut. 17.19 Mr. Wells Serm. 9 How may we make melody in our hearts with singing of Psalms Eph. 5.19 Dr. Manton Serm. 10 How ought we to improve our Baptism Acts 2.38 Mr. Lye Serm. 11 By what spiritual rules may catechising be best manag'd Prov. 22.6 Mr. Wadsworth Serm. 12 How may it appear to be every Christian 's indispensable duty to partake of the Lord's Supper 1 Cor. 11.24 Mr. Barker Serm. 13 A Religious fast Mark 2.20 Mr. Lee Serm. 14 How to manage secret Prayer that it may be prevalent with God to the comfort and satisfaction of our Souls Mat. 6.6 Mr. Doolitle Serm. 15 How may the Duty of Family-prayer be best manag'd Josh 24.15 Mr. Steele Serm. 16 What are the Duties of Husbands and Wives towards each other Eph. 5.33 Mr. Adams Serm. 17 What are the Duties of Parents and Children Coloss 3.20 21. Mr. Janeway Serm. 18 What are the Duties of Masters and Servants Eph. 6.5 6 7 8 9. Mr. S. C. Serm. 19 The sinfulness and cure of thoughts Gen. 6.5 Mr. West Serm. 20 How must we govern our tongues Eph. 4.29 Mr. Poole Serm. 21 How may detraction be best prevented or cur'd Psal 15.3 Mr. Baxter Serm. 22 What is that light which must shine before men in the works of Christ's Disciples Matth. 5.16 Dr. Wilkinson Serm. 23 How must we do all in the Name of Christ Col. 3.17 Mr. Cole Serm. 24 How may we steer an even course between Presumption and Despair Luke 3.5 6. Mr. Fowler Serm. 25 How Christians may get such a faith as may not only be saving at last but comfortable and joyful at the present 2 Pet. 1.8 Dr. Jacomb Serm. 26 How Christians may learn in every state to be content Phil. 4.11 Dr. G. Serm. 27 How we may so bear afflictions as neither to despise them nor faint under them Heb. 12.5 Dr. Owen Serm. 28 How may we bring our Hearts to receive Reproofs Psal 141.5 Mr. T. Vincent Serm. 29 Wherein doth appear the blessedness of forgiveness and how it may be attained Psal 32.1 Mr. Silvester Serm. 30 How may we overcome the inordinate love of Life and fear of Death Acts 20.24 Mr. Hook Serm. 31 What gifts of Grace are chiefly to be exercis'd in order to an actual preparation for the coming of Christ by Death and Judgment Mat. 25.10 Quest How may we attain to love God with all our Hearts Souls and Minds Serm. I. Matth. 22.37 38. Jesus said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great Commandment IT is fit this Exercise should begin with a general Introduction that may indifferently serve every Sermon that shall be Preach'd I should be much mistaken and so would you too should we think this Text unsuitable let 's therefore not only in the fear but also in the love of God address our selves to the management of it This Command you have in Deut. 6.5 Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy might This Command is not found in Exodus nor in Leviticus but only in Deuteronomy i. e. the second Law of Moses which as some express it bore a Type of the second Law viz. the Evangelical to which this Command is proper for the Old Law was a Law of fear tending to bondage and therefore Moses mentions the incussion of terror in the giving of it which when he hath dispatch'd he begins the following Chapter with Love noting that the Holy Ghost will cause the Law of Love to succeed the Law of Fear And 't is observable that the Jews read this place with the highest observation and their Scribes write the first and last words of the Preface to it with greater Letters than ordinary to amplifie the sense and to note that this is the beginning and the end of the Divine Law and they read this Scripture morning and evening with great * Jansen Harmon The Occasion Religion The occasion of Christ's pressing this command upon them at this time was this when the Pharisees heard how he had baffled the Sadduces and stopped their mouths with so proper and fit an answer that they had no more to say they consult how they may shew their acumen and sharpness of wit to diminish Christ's credit concerning his Doctrine and Skill in Scripture and therefore they chuse out one of their most accomplish'd Interpreters of the Law captiously to propose an excellent question They call him Master whose Disciples they will not be they enquire after the Great Commandment who will not duely observe the least they thought Christ could not return such an answer but that they might very plausibly except against it * Cartw. Harm Auth. imperfect op If Christ should have named any one command to be the greatest their exception was ready why not another as great as that but Christ's wisdom shames their subtilty Christ doth not call any command Great with the lessening of the rest but he repeats the summe of the whole Law and distinguisheth it into two Great Commands according to the subordination of their Objects Thou shalt love c. Though the excellency of the subject calls for the enlargement of your hearts yet the copiousness of it requires the contracting of my discourse To save time therefore let me open my Text and Case both together The Case is this The Case What is it to love God with all the heart
and with all the soul and with all the mind and how may we be able to do it In short we must love God as near as it is possible infinitely For directions in this Case I shall follow this method 1. Shew you what it is to love God with all the heart and with all the soul and with all the mind 2. I shall endeavour to demonstrate that it is our unquestionable and indispensable duty so to love God 3. I shall acquaint you what Abilities are requisite for the well-discharging of this duty and how to attain them 4. I shall give you directions how to improve and augment all the abilities we can get that we may have a growing love to God 5. I shall close with the best perswasives I can think of that you would be graciously ambitious of such qualifications and vigorously diligent in such duties 1. What is it to love God with all the heart soul and mind We must not be too curious in distinguishing these words the same thing is meant when the words are used singly as a 1 King 14.8 David is said to follow God with all his heart and doubly b 2 King 23.3 Josiah made his people as well as himself to covenant to walk after the Lord with all their heart and all their soul and where three words are used as c Deut. 6 5. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and when four words are used as d Mark 12.30 Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength Love to God must go through and possess our whole nature and all the powers of it The mind must think of God the will must delight in God in short e Bucer our whole strength must be employ'd to please him We must love nothing more than God nothing equal with God we must love God above all and that for himself but all other things in God and for God We must be willing to lose all yea life it self rather than to admit any thing contrary to the love of God * Gerhard Harm All these expressions denote the intensness of our affections the unexpressibleness of our obligation and the contemptibleness of every thing that shall challenge a share in our love All these expressions admonish us of our infirmity provoke us to humility and set us a longing after a better life 'T is a notable expression of one g Auth. impers operis The love of the heart is not understood but felt the love of the soul is not felt but understood because the love of the soul is its judgment He that loves God as he is here commanded believes that all good is in God and that God is all that is good and that without God there is no good he believes that God is All Power and Wisdom and that without God there 's neither Power nor Wisdom c. But notwithstanding all that hath been spoken no doubt but there is a singular emphasis in the words and the Holy Ghost intends a more full declaration of the manner of our love by these several expressions Though to be over-critical in the distinguishing of these words will rather intricate than explicate this great command yet to follow a plain Scriptural interpretation will give light into the duty Let 's enquire therefore 1. What it is to love 2. What it is to love God 3. What it is to love God in that manner here express'd 1. What is love Love is an affection of union whereby we desire What love is or enjoy perpetual union with the thing loved h Mar. L. It is not a carnal love I am now to speak of the Philosopher could observe that there can be no true love among wicked men It is not a natural love for that may as well be brutish as rational and divine love is transcendently rational It is not a meerly moral love for that consists in a mean but divine love is alwayes in an extream Divine love is a compound of all the former but it adds infinitely more to them than it borrows of them Divine love is supernaturally natural it turns Moral virtues into Spiritual graces It engageth men to attempt as much for the glorifying of God as all the creatures besides from the highest Angel to the most insensible Stone 2. What it is love to God Methinks a lax description best suits my design This Divine love 't is the unspeakable enlargement of the heart towards God What it is to love God 't is the extasie and ravishment of the heart in God 't is the Soul's losing its self in God 't is the continual working of the heart towards God every faculty of the Soul is actually engaged The Mind is musing and plodding how to please God and enjoy him the Will is graciously obstinate the policy of hell cannot charm it off it's object the Affections are all Passions in their eager motions towards God the Conscience is a busie-body necessitating the whole man to a jealous watch I said this love 't is the enlargement of the heart towards God when the love of God is shed abroad in the heart 't is as the breaking of a Ball of lightning it sets all on a flame immediately It is the unspeakable enlargement of the heart towards God the highest Rhetorick is too flat to express it as is obvious in that Song of Songs that Song of loves I have no way to set this out unto you but by words the plainest and most intelligible expressions I can give you shall be by several similitudes which I shall pursue till they leave me to admiration I shall borrow Metaphors from things without life from Plants from sensitive Creatures from Man 1. The Soul's love to God may be a little shadow'd forth Metaphors to illustrate what it is to love God by the love of the Iron to the Loadstone which ariseth from a hidden quality though to say so is but the hiding of our ignorance the motion of the Iron toward the Loadstone is slow while at a distance but quick when near and when it but touches it it clings so fast that unless forc'd 't will never part and when it is parted 't will to the farthest part of the World retain the vertue of its touch so the soul while at a distance from God it moves slowly but as the Father draws it runs and when once it comes to be graciously united the Apostle asks i Rom. 8.35 Who shall separate us from the love of God not only who shall hinder us from partaking of Gods love but who can take us off from our loving of God Christ gives the answer k John 10.28.29 their union with God their enjoyment of God is inseperable and though they may as sometimes they will in their
imperfect state have some warping on their parts and some withdrawing on God's yet their love to God in the lowest ebbe tremblingly hankers after him the soul cannot forget its alone resting-place l Psal 116.7 2. Our Love to God is like the love of the Flower of the Sun to the Sun It springs of a very little seed it is not only our Faith but our Love that is at first like a grain of mustard-seed it growes the fastest of any Flower whatsoever It is not only Faith but Love that grows exceedingly m 2 Thes 1.3 It alwayes turns and bows it self towards the Sun our Love to God is alwayes bowing and admiring alwayes turning to and following after God It opens and shuts with the Suns rising and setting our Love when it is what it should be opens it self to God and closes it self against all other Objects It brings forth seed enough for abundance of other Flowers love to God is the most fruitful Grace that when it blossoms and buds it fills the face of the World with fruit n Isa 27.6 3. Our Love to God is like the love of the Turtle to her Mate God's People are his Turtle o Psal 74.19 I grant they most properly resemble Brotherly Love but why not our Love to God they never associate with other Birds the loving soul keeps fellowship with God and out of choice with him only and those that bear his Image The Turtle never sings and flyes abroad for recreation as other birds but they have a peculiar note for each other the soul that loves God flutters not about for worldly vanities no recreation so sweet as Communion with God the Soul's converse with God is peculiar When one dies the other droops till it dies so that they do as it were live and dye in the Embraces of each other so the soul that loves God his loving kindness is better than life p Psal 63.3 and there 's nothing makes a Saint more impatient of living than that he cannot while he lives have a full Enjoyment of God 4. Our Love to God should be like though exceed Jacobs love to Benjamin q Gen. 42.38 He 'l starve rather than part with Benjamin and when hunger forc'd him from him and he was like to be by a wile kept from him Judah offers to purchase his liberty with his own because his Fathers life was bound up in the Lads life r Gen. 44.30 so the Soul that loves God is not able to bear the thoughts of parting with him his life is bound up in enjoying the presence of God I have been too long but oh that I could affect your Hearts as well as inform your Judgments What it is to love God with the heart what it is to love God Now then let 's reassume the Enquiry what it is to love the Lord our God with all our Heart some referr this to the thoughts s Aâ—g some to the vegetative Soul t Creg Nys some to the Understanding that it may be free from errour u Anselm others q.d. Lay up all these things in your hearts w Origen but the other words will take in most of these and therefore according to Scripture we must understand the Will and Affections and so the word is taken Josh 22.5 Moses the servant of the Lord charged you to love the Lord your God with all your heart As out of the heart proceeds life so from the Will proceeds all Operations the Will ought to be carryed towards God with it's whole force all the Affections of a pure and holy heart are directed to the onely Love of God x Gerhard Harm c. 156. Love riseth from the Will now there 's a two-fold Act of the y Elici us in peratus Will that which is immediately drawn forth of the Will it self the Will own Act and such an Act the Will exerts in loving God and then there is the commanded Act of the Will which is the Act of some other power moved to that Act by the Will where the will is filled with the love of God it moves the understanding to meditate of God whom we love and to enquire after the excellency of the Object loved We must not love God onely with the heart but with the whole heart What it is to love God with the whole heart pray mark this perfect Hatred and perfect Love knows no such thing as the world calls z Judicium rerum non câ—gnoscit Aut. imper operis Prudence if you perfectly hate any one all things about him displease you whatever he says or does though it be never so good it seems to you to be evil so if you perfectly love any one all things about him please you Some expound this totality by this distinction we are to love God with the whole heart Positively and Negatively Positively where all Powers of the will are set to love God and this we cannot perfectly doe while we are travellers till we come to our heavenly Country but Negatively thou shalt so love God that nothing contrary to the love of God shall be entertained in thy heart and this we may attain to a pretty tolerable perfection of in this life a Cajetan The whole heart is opposed either to a divided and dispers'd heart or to a remiss and a sluggish heart God doth as much abominate a partnership in our love as a husband or wife abhor any such thing in their Conjugal Relation we must love nothing but God or that which may please God He that loves God with his heart and not with his whole heart loves something else and not God As the whole heart is opposed to a remiss and sluggish heart the meaning is this the care of our heart should be set upon nothing so much as upon the loving and pleasing of God we must preferr God alone before all other Objects of our love and there must be an ardency of affection whatever we doe it must be for his sake and according to his will b Chemnit Harm c. 105. c. 2. Thou shalt love the Lord thy God with all thy Soul I forbear to mention the different conjectures of those that try the acuteness of their parts to produce some peculiar Interpretation which others have not By comparing Scripture with Scripture the sensitive life or the sensitive Appetite is here meant Thus c Gen. 34.3 Deut. 12.20 his soul clave unto Dinah and he loved the Damsell again thy d thy sensual a fections soul longeth to eat flesh And because the Soul is in many places taken for Life as Exod. 4.19 all the men are dead that sought thy life Heb. thy soul so Exod. 21.23 Thou shalt give life for life Heb. soul for soul and so we may take it here intensively for the sensitive Appetite and extensively for the Life The soul is here taken for the Animal life which
the service of God m Idomne Deo obsequio mancipâ—tâ—e Chem. c. He that thus loves God need not trouble himself how to order and dispose the several words here used his Heart Soul Mind Will whatever he is hath knows understands obtains is all due to God neither is there any thing in the whole world to be valued before God and thus I have given you a lame account what it is to love God c. The Third thing I undertook was demonstratively to prove that it is our indispensible Duty thus to love God It is our indispensible duty thus to love God To love God is our great Natural duty Man would more Naturally love God than himself were it not for Sin Neither Angels nor Men were at first commanded to love God Nature wanted no spur to this Duty The Law of Love was implanted in Nature Thou hast made me O Lord saith Aug. and my heart is unquiet till it come to thee O my heart saith he every Creature expells thee from them and that not without shame that thou mayest goe to God they doe as it were say O miserable wretch why dost thou adhere to me I am not the good which thou requirest O my Soul why dost thou goe thirsting among the Creatures to beg some drops that will rather provoke than quench thy thirst why dost thou leave that everlasting Fountain where thou mayst be perfectly satisfied What canst thou desire that is not fully and perfectly to be had in God n Stella de amore â—ei I shall at present urge no other Demonstration than Christ's Reason in the following verse This is the first and the great Commandment This is the great Command not that any Command of God is small the Commands in Scripture are like the Stars in the Firmament which though to ignorant Persons they are but like twinkling Candles yet are greater than the whole Earth so these Commands that careless persons overlook as inconsiderable are such as without respect unto them there is no salvation I grant there is a difference in the Commands e. g. o Deut. 21.12 and 5.7 The Command about paring the Nayls is of lesser moment than that of having no other God nay in the same kind Christ threatens the Scribes and Pharisees for their Hypocrisie p Mat. 23.23 that they were so exact in tything their Gardens and so remiss in looking to their Hearts but among the Commands and the diversity of them Christ tells us this is the greatest The Jews some of them counted the Command about Sacrifice to be the greatest as is hinted in the Scribe's saying q Mark 12.33 this Command of loving God is more than all whole Burnt-offerings and Sacrifices others counted that of Circumcision to be the the greatest others that of the Sabbath r Engl. Annot. Origen observes 't is well that Christ decides the controversie though the truth is he that willingly breaks the least Commandment will not stick to break the greatest While onely one sin makes us to forbear another for mens lusts cross one another when occasion serves that sin will be ventur'd upon that is now forborn But this upon a manifold account is The great Command Ratione objâ—cti 1. In respect of the Object it is God the chiefest Being the first and chiefest Good What am I Lord saith Augustine that thou commandest me to love thee and threatnest me with misery if I do not love thee This is no small aggravation of the Devil's torments that he cannot love God God may require many things of us but he requires nothing like this of our Love because this is the onely thing wherein we can answer God s Et vicem licet non ex aequo reddere in other things we cannot or we may not render God like for like God created us and gave us our Being but we can do nothing like this for God God preserves us in safety and daily confers innumerable Benefits upon us God delivers from innumerable dangers both of Soul and Body there 's none of all this to be done for God God is infinitely above all such Returns and there are other things wherein we may not render God like for like If God be angry with us we may not be angry with him if he reprove us we must not quarrel with him if God judge us we must not censure him But now God loves us and through Grace we are able to love him again and he loves us and God commands us to love him again 'T is true there 's no equality between God's loving of us and our loving of God God's Love does infinitely overcome ours t Raymundus but yet our love to God speaks Interest and Union the thing loved gives the name to the love Love is but an indifferent Passion till it be united to the thing loved and then it gets a denomination e. g. If the Object be earthly it is an earthly love if sensual it is a brutish love if it be man 't is an humane love if God 't is a Divine love so that by our love we are changed and transformed into a thing more noble or more vile we therefore debase our selves in loving any thing but God there 's nothing else worthy of our love whatsoever we love we give it a kind of dominion over us so that the will loseth its dignity and excellency when it loves inferiour things we are as it were married to that we love Suppose saith Raymundus a poor man of mean stock and no reputation have six daughters they are all equal by birth as to reputation and esteem but they are all differenced by their marriage the eldest marries a Farmer the next a Citizen the third a Knight the fourth a Duke the fifth a King the sixth at Emperour by these marriages there 's a very great inequality So here by the Object of your love you are dignified or debased But there is more yet in God's being the Object of our Love thou shalt love the Lord thy God thy God and therefore thou must love him Give me leave to enlarge a little on this and I will be the briefer in the other Considerations how this is the great Command thou shalt love the Lord Thy God Those things that are ours though they are not alwayes lovely yet we love them our own Children whether of our Bodies or our Minds our own Estates we are more troubled at the loss of any thing wherein our own Propriety is concerned than in all the World besides a small thing of our own is a thousand times more to us than a thousand times as much of anothers we are more concern'd for the cutting off our own Finger than the cutting off another mans Head Propriety doth exceedingly heighten Love But then when there is a specialty upon the Propriety that it is impossible to have the want repair'd e. g. my Child and mine onely Child
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
child loves what the mother longs for the child longs for in the mothers health the child is well the child lives there in a far different manner from how it lives in the world though it can't stir out of its enclosure yet it never cries nor complains of it's Imprisonment So the Soul that entirely loves God hates what God hates and loves what God loves its life is far above the life of others and it desires no greater liberty than to be as it were imprison'd in God to have no will of its own no one motion but what God graciously concurs in yet 't is so far from esteeming this a restraint that it counts it the highest happiness of its imperfect state he feels a sweetness in that beyond what the Heathen that spake it ever thought of in God we live move and have our being 4. The love of God makes us anxiously weary of Life it self in this love there 's one Death and two Resurrections (r) Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me Christ lives and the Soul lives and both by Love I must acknowledge all manner of love is apt to be extravagant and irregular our very love to God is in this blind when it comes to any considerable height 't is apt to overlook not in a way of Neglect but Extasie what is to be done and suffer'd and would fain be at the enjoyment of God in Heaven By the way let not doubting Christians be discourag'd because it is not thus with them Though these Properties be but in the bud they may in time be full blown therefore believe and wait heights of grace are ordinarily as well the work of time as of the Spirit of God Besides you know there 's nothing more common than for Lovers to dissemble their love so here 't is too common for gracious persons rather to bely the Spirit of God than thankfully to own their love to God because they are afraid of being mistaken and they are afraid of boasting of a false Gift and here though Love when 't is perfect it casteth out Fear yet while it is imperfect Fear proveth our Love Thus much of the Positive Properties I 'le be very brief in the transcendent properties of our love to God 1. Love to God is the great General directing Grace containing all other particular Graces in it and most intimately goes through the Acts of all of them (s) Vâ—et ibid. 1 Cor. 13. Love in the Soul is as the Pilot in the Ship who steers the Ship and all its Passengers Love steers the Soul and all its Operations Love is the Needle in the Compass that 's still trembling towards its Divine Loadstone Euseb Nieremb compares other Graces to Bullion uncoyn'd which though it have an intrinsick value yet 't is not that Money that answers all things what shall I say find out a thousand transcendent Metaphors love will answer them all 2. It is in a singular manner infinite Among all the Faculties of the Soul there 's none but the Will that can in any sound sence be said to be infinite all the other Faculties are more bounded than the Will now love is the natural Act of the will and love to God is the supernaturally natural Act of the renewed Will Its desires which is the love of desires are to be united unto God the Fountain of all Blessedness And here those that love God least so it be sincerely their desires are infinite e. g. Desires are the feet of the Soul their love will creep when it cannot goe Desires are the wings of the Soul love will flutter when it cannot fly Desires are the breathings of the Soul love will pant and groan and gasp where it can do no more Again the contentment and satisfaction of the Will which is the love of complacency is infinite in as large a sense as that word can be ascribed to Creatures desires are the motion and exercise of love delight is the quiet and repose of it My beloved to have the heart to delight in God or to ake and tingle with the discourse of the love of God through reflection upon the want of it as unable to stand under his own thoughts this infallibly shews great love and this Soul's satisfaction in God is in some sort infinite Effects of love to God they relate either to God himself or to our selves or they are mutual I 'le speak briefly of each Effects that relate to God Effects of love to God are such as these I do not only say these but these and such as these 1. Hatred of and flight from all that is evil Joseph may be our instance his mistriss would have inveigled him into sin but though (t) Gen. 39.10 she spake to him day by day yet he hearkned not unto her to lye by her or to be with her he that fears sin will get as far as he can out of the reach of a temptation Hatred of sin always holds proportion with our love to God our inward hatred of sin with our inward love of God our return to sin with the decay of our love to God The renewing of our repentance answers the reviving of our love to God Every one that doth not love God loves sin plain down-right sin sin without any excuse e.g. either some moral wickedness or a resting in their own righteousness 2. The fear of God A reverential tenderness of Conscience lest we sin against God It is not onely fear of hell but fear of God's goodness (u) Hos 3 5. they shall fear the Lord and his goodness in the latter days The soul that loves God is troubled that he either does or omits any thing for fear of hell and that he is no more affected with love-arguments Though pray take notice by the way That all fear of hell doth not presently argue a spirit of bondage Hopes and Fears poyse the Soul while in this World I would therefore leave this charge upon you viz. Be sure that you love God better than the blessed Apostle loved him before you censure any for want of love who are diligent in duty upon this motive lest they be at last cast-aways (w) 1 Cor. 9.27 But to return Though Gods gracious condescention be so great as to allow those that love him a non such familiarity yet that never breeds the least contempt Sense of distance between God and the Soul between the holy God and a sinful Soul between the faithful God and the fickle Soul O this causeth holy tremblings and humble Apologies in our most familiar pleadings with God The Father of the faithful whom God honoured with the title of his friend of whose love to God you have already heard when he pleaded with Christ face to face in so familiar a way never any like him see how he then prefaceth his prayer (y) Gen. 18.27.30 Behold now I have
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
drinking recreations or unclean objects What (b) Laâ—rtius in Empedoc Empedocles said of the Agragantines holds too true of many now adays They give themselves to Luxury as though they would die tomorrow and yet they build houses as if they were to live for ever O! how happy would it be for England if those Sumptuary Laws commended by Plato (c) Plato Repub 3. in his Commonwealth were establisht amongst us for regulating our excesses in feasts Habits Houses and other sensual pleasures O! what seeds and causes of sorrow are there in sensual pleasures How is the Love of sensual Sinners inveigled with the worlds Golden Pleasures Such there were in the Apostles times even in the Churches So Jam. 5.5 Ye have lived in Pleasures i. e. as the Fish liveth in the water Pleasures have been your Element the food of your sensual life your hearts have been steeped immersed drowned in them as the spring of your life and happiness Thence it follows Ye have nourished your hearts as in the day of slaughter Or we may by a metonomie read it as in the day of Feasting So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred And so it alludes to the Solemn Feasts after Sacrifices so common among the (d) See court of the Gent. part 1. Book 2. c. 9. Sect. 10. Gentiles as well as Jews Their great days both of slaughter and Feasting For when the sacrifice was slain and offered they Feasted on part thereby to denote their communion with the God they sacrificed unto And so the sense is this you nourish your sensual Appetites daily with Feasting as those that feast on part of the Sacrifice in the day of slaughter O! how much doth this pampering of the flesh tend to the starving of the soul And what is this but to make pleasures our God So Phil. 3.19 whose belly is their God and 2 Tim. 3.4 lovers of pleasures more than of God Which refers to sensual professors in these last perillous days Unto which also our Lord seems to refer Matth. 24.38 39. 2 To love the world is to lust after Riches for themselves as our Last end and choicest Good This John includes under the Lust of the Eyes which is well interpreted by that Character which Solomon gives of the avaricious man Eccle. 4.8 neither is his eye satisfied with Riches O! how greedy is the covetous man's eye after gold and silver and other Riches and what Complacence doth he take in the view thereof It 's true Riches do not immediately affect or pamper the flesh yet are they the Caterers of the flesh they lay in provision for it For money is the measure of all things And albeit Riches are remote as to the flesh yet are they the proper object of the eyes lusting which takes in things remote 3 To love the World is to lust after or pride our selves in any worldly Grandeur or Finite Excellencc as our Last end and best good So much the pride of life denotes Aristoteles Rhet. l. 2. describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any boast what they have and rashly promise great things of themselves arrogating to themselves the deeds of others For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifies a vain gloriation or boasting of having or doing great things from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Boaster which Grammarians derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wandring and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liver Such as your Mountebanks and Vagabonds are who go from place to place boasting what great things they can do It here signifies a vain-glorious affecting or assuming to our selves some created excellence as the chief matter of our happiness This is the great lust of more elevated refined generous Spirits who peradventure scorn to defile themselves with sensual pleasures or Riches yet are not without violent and impetuous lustings after some worldly Grandeur or humane Excellence Under this pride of life we may comprehend also the mind's lusting after Knowledge or any other Mental perfection for it self as our last end Jans August Tom. 2. l. 2. c. 8. fol. 132. which is the grand lust of Philosophers School-men and other great wits of the world This Jansenius rangeth under the former particular the lust of the eye 2. Prop. Predominant Love to the world in regard of its subject consists in an habitual pondus weight or violent Bent of heart toward some inferior good for it self Look as in nature there is a Centre of Gravity unto which all ponderous weighty bodies by their Gravity and weight naturally tend So in corrupt Nature Love to the world or Concupiscence is that lustful Pondus or weight whereby the heart is violently impelled and inclined towards the world as its centre of Gravity This seems lively exprest Hebr. 12.1 Let us lay aside every weight and the sin that doth so easily beset us This verse with the three following are wholly agonistick alluding to the Grecian games as it appears by the several terms They who ran in the race were to lay aside every thing that might burden or hinder them therein Thence saith the Apostle let us lay aside every weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a ponderous weighty gross heavy body and it is here applied as (e) Grotius and Hammond out of him the learned conceive to the love of the world which as a great pondus or weight presseth down the heart towards the earth as its centre of gravity and so hinders its Christian race heaven-ward O! what an infinite weight is love to this dirty world with what an impetuous and violent force doth it press the heart downward even unto Hell this also is well expressed by a Bent Hos 11.7 And my people are bent to back-bsliding from me i. e. Their heart stands strongly bent towards their beloved Idols and worldly allies Their hearts were in suspence as to God so the word signifies but strongly bent towards the world How doth the voluptuous man's heart stand bent towards his pleasures the avaricious man's heart towards his riches the ambitious man's heart towards his honors as his God this bent of the heart towards the world discovers it self in an insatiable infinite thirst after worldly good for it self This we find greatly exemplified in profane Esau Hebr. 12.16 Or profane person as Esau who for one morsel of meat sold his birth-right What birthright was it that Esau sold why it was his birth-right to the promised land Canaan in the type but Heaven in the Antitype And for what did he sell Canaan and Heaven for a morsel of meat or a poor sensible pleasure which his greedy lust thirsted after You find the story at large Gen. 25.30.34 v. 30. And Esau said unto Jacob feed me I pray thee with that same red potage It is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that red that red namely potage note here that the repetition of
the Delices of Heaven seem bitter to a Sensual Worldling What makes the heart poorer as to things Divine than the love of worldly Riches How is the Honour of Christ and Religion degraded in that heart which affects worldly Honours what more powerfully stains the Glory of a Christian Profession than an ambitious affectation of Mundane Glory Where is that professor who has his heart engaged in the world without being defiled by it if not drowned in it The world is filled with such a contagious air as that our love is soon poysoned and infected by it Love to the world is the Devil's Throne where he lords it the Helm of the Ship where he sits and steers the Soul Helwards This was the bitter root of Lot's wife her Apostasie from God So Gen. 19.26 But his wife looked back from behind him She had left her heart in Sodom and thence she looks back after it contrary to God's Command v. 17. And what was the Issue of her Apostasie She became a pillar of Salt i. e. She partaked of Sodom's Plague which was brimstone and and salt Deut. 29.23 the storm which fell on Sodom overtook her and turned her into a Pillar of Salt as a standing Monument of God's Justice on Apostates who love the world more than God Whence saith our Lord Luk. 17.32 Remember Lot's wife What made Judas and Demas Apostatize but love to the world As man at first fell from God by loving the world more than God so he is more and more engaged in this Apostasie by love to the world 10 Love to the world transforms a man into the spirit and humour of the world which is inconsistent with the love of God Love makes us like to and so one with what we love For all love aims at Vnity and if it Comes short thereof yet it leaves Similitude which is imperfect Vnity Whence by love to the World men become like to and one with it (w) si terram amas terra es Aug. He that loves the earth is earthly A worldly Man is called Rom. 8.8 9 a fleshly man because his very soul becomes fleshly His heart is drowned in and incorporated with the world his Spirit becomes incarnate with the flesh 11 Yea Love to the world transforms a Man into a Beast and so makes him altogether incapable of Love to God So Psal 49.20 Man that is in honour and vnderstandeth not is like the Beasts that perish This verse is an Epiphonema to the Psalm with which he concludes that a man though never so great in the world yet if his heart cleave unto it he is no better than a Beast albeit he be a man by Nature yet he is a Beast by Affection and Operation Yea what shall I say Love to the world transforms a man into worse than a Beast For it is better to be a Beast than like to a Beast As love to God the Best Good makes us better than the best on other men so Love to the world which is the worst evil makes men worse than the worst of Beasts Love to the world is extatick as well as love to God and the more the heart cleaves to the the world the less power has it to return to God or it self The Application Sect. 6. The Application of the Subject Having Stated and explicated the Case before us we now descend to the several Improvements that may be made thereof both by Doctrinal Corollaries and practick Vses I. As for the Doctrinal Corollaries 1. Doctrinal Corollaries or Inferences that may be deduced from the precedent Discourse they are various and weighty I shall only mention such as more immediately and naturally flow there from 1. By Comparing the Love of God with the Love of the World in their Universal Ideas and Characters we learn How much the love of God doth Excel and transcend the Love of the world Our love is by so much the more perfect by how much the more noble and spiritual its Object is and by how much the more eminent degree it obtains in the subject The greatness of the Object intendeth the Affection And oh how much doth this raise the value of Love to God above worldly Love Is not God the most absolutely necessary Simple Being very Being yea Being it self and therefore most perfect whence is he not also our Last End our Choicest Good every way desireable for himself Then O! what an excellent thing is love to God who is so amiable But as for this world what a dirty whore what an heart-ensnaring thing is it and thence how much is our Love abased by terminating thereon The Love of God is pure and unspotted But O! how filthy and polluted is love to the World What more cordial and sincere than love to God But alas how artificial painted and hypocritick is love to this deceitful world O! how judicious wise and discreet is love to God what abundance of solid deep and spiritual reason has it in its bowels But oh what a brutish sottish passion is love to the world How foolish are all its lusts 1 Tim. 6.9 What a generous and noble Affection is love to God But what more sordid and base than love to this vile world Love to God is Regular and Uniform But O! what Irregularities and Confusions attend love to the World How Masculine puissant and potent is love to God But alas how Effeminate impotent and feeble is love to the World What more solid and Substantial than love to God and what more vain and empty than love to the World It deserves not the name of Love but Lust Worldly-minded men have a world of Lusts but what have they to fill them save a bag of empty wind and vexatious vanities Love to God is most temperate natural and so beautiful But ah what preternatural excessive and prodigious heats are there in Love to the World How is the Mind clarified and brightned by Love to God But oh how is it bemisted and darkened by Love to the World Divine love is the Best Philosopher and master of Wisdome The love of God amplifies and widens the Heart But the Love of the world doth confine and narrow it By Love to God we become Lords over all things beneath our selves But love to the world brings us into subjection to the most base of persons and things Worldly minded men can neither obey nor command their Lusts they cannot obey them because they are infinite and oft contrary they cannot command them by reason of their own feebleness Love to God is tranquil and serene but love to the world tempestuous and turbulent Love to God gives repose and quiet to the soul but love to the world fills it with perpetual agitations inquietude and restless motions without end Worldly love is a laesive passion but Divine love perfective of him that loves In sum love to God is of the same nature with God and therefore the most express Character of
the Image of God the first-born of Faith the soul of other graces the Rule of our actions a summary of the Law an Angelick life a prelibation of Heaven a lively mark of a child of God for we may read God's Love to us in our love to him But O! how opposite and black are the characters of Love to the world nothing deserves the name of Love but that to God 2. Hence also infer that Love to God and Love to the world divide all mankind There is no middle state between these two opposites neither can they ever consist together in their perfect degrees If thou art a lover of the world in John's sense thou art a hater of God and if thou lovest God thou art an hater of the world Hereby then thou mayest make a judgment of thy state whether thou art a Saint or a sinner a Godly or worldly man And remember this that to love any worldly good more than God is in the Scripture's sense to hate God Mat. 6.24 3. This also instructs us that all natural irregenerate mens Love is but concupiscence or Lust Do not all men in their natural state prefer the creature before the Creator are not the pleasures profits and Honours of this world the worldly man's Trinity which he adoreth and sacrificeth unto Have not all men by nature a violent impetuous bent of heart towards some one or other worldly Idol are not their souls bound up in something below God Do not all men naturally esteem love use and enjoy the creature for it self without referring it to God and what is this but Lust 4. We are hence likewise taught that a regular and ordinate love to and use of this world's goods is very difficult and rare Alas how soon doth our love to creatures grow inordinate either as to its Substance Quantity Quality or Mode yea how oft and how soon doth our love to things lawful grow irregular and unlawful what an excess are most men guilty of in their love to and use of things indifferent how few are there who in using this world do not abuse it as 1 Cor. 7.31 where is that person that can say with Paul Phil. 4.12 Every where and in all things I am instructed both to abound and suffer want 5. This also informs us that where predominant Love to the world is notorious visible and manifest we cannot by any rule of judicious Charity count such a Godly man It was a Canon common among the Jews mentioned by Rabbi Salome that (x) Populus terrae non vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hasid the people of the earth are not called Godly i. e. the Lovers of the world may not be called Saints And Oh! how many worldly professors are cut off from the number of visible Saints hereby It is to me a dismal contemplation to consider how many follow Christ in profession and yet have the black mark of worldlings on there foreheads O! how much love to the world lies hid under the mask and vizard of professed love to God It is not the having or possessing of the world's goods but the over-loving of them that bespeaks you worldlings It 's true a Saint may fall under many preternatural heats yea fevers of Love to the world yet in time love to God as a sttonger fire expels such violent heats and noxious humors 6. Hence in like manner we may collect That worldly minded professors are composed of a world of Contradictions and Inconsistences Such Love God in profession but hate him in truth and Affection Their tongues are tipt with Heaven but their hearts are drencht in the Earth They pretend to serve God but they intend nothing but to serve their Lusts They make a shew of confidence in God but place their real confidence in the world They make mention of God in Name but exalt the world in Heart They Conform to the Laws of God in outward shew but Conform to yea are transformed into the world in Spirit Finally they hate sin and love God in appearance but they hate God and love sin in reality Ezech. 33.31 7. This also instructs thus That for professors of love to God to be deeply engaged in the love of this world is a sin of deep Aggravation O! what a peculiar Malignity is there in this sin How much Light and Love do such sin against What a reproach and disparagement is cast on God hereby Are not profane worldlings justified in their earthly-mindedness by the worldly love of Professors Yea do they not hereby take occasion to blaspheme the holy Name of God Lo say they these are your professors who are as covetous as over-reaching in their dealings as much buried in the Earth as any other And is not God hereby greatly dishonoured Do not such worldly professors live below their principles profession convictions covenant-Obligations and the practice of former Professors 8. This gives us the genuine Reason and Cause Why the word of God and all the good things contained therein find so little room in the Hearts of many great Professors It is to me a prodigious thing to consider among the croud of notional Professors and Hearers of God's Word how few entertain the same in an honest heart And where lies the main bitter root of this cursed Infidelity but in love to the world So Mark 4.18 19. And these are they which are sown among thorns Such as hear the Word and the cares of this world and the Deceitfulness of Riches and the Lusts of other things entring in choke the word and it becometh unfruitful It deserves a particular remark that the Thorny-ground hearers here characterised are ranked in the highest form of notional Hearers as much surpassing the Highway-ground or Stony-ground Hearers For in these thorny-ground Hearers the word takes some root yea with some depth and so springs up into a blade and green ears and so endures a cold winter yea a scorching summer's heat and yet after all it is choaked How so why by the cares of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the amorous distracting anxious cares and the deceitfulness of Riches O! what Deceitful things are Riches how soon do they choke the word and the Lusts of other things Namely Pleasures which deserve not to be named (y) Solenne fuit Hebraeis uti voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius quoties cunque rem abominandam tacitè innuunt Horting Thesaur Philolog p. 51. For so the Hebrews were wont to express vile abominable things by other things Thence they termed Swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other things 9. Hence also conclude That such as love the world hate God and their own souls That predominant Love to the world in its proper notion includes the hatred of God is evident from the whole of our discourse That it implies also hatred of our selves is manifest because the hatred of God includes love to death and so by Consequence the hatred of our own souls as Prov.
out of his free good will to shew himself benevolentem hominibus as Grotius expresseth it gracious and favourable to man in that way of accepting him through Christ 2. The season of Grace is called the day of Salvation further to shew the Sect. 10 advantageousness of this season unto the improvers thereof We must not take Salvation here so largely as for deliverance from any evil or danger or the preservation from any trouble or distress nor must we take Salvation here so strictly and narrowly as to import only eternal Salvation in Heaven as it is taken Rom. 13.11 Now is your Salvation nearer than when you believed and heirs of Salvation Heb. 11.14 Nor must you take it so strictly as to import only the means of Salvation as it doth often in the Scripture Act. 28.28 Salvation is of the Gentiles but Salvation in this place comprehends both that happiness which is perfect and compleat in Heaven and also the entrance into it and the beginning of it in this life fitness for Salvation here and the fulness of Salvation hereafter in which sense the Gospel is called the Gospel of Salvation in Eph. 1.13 and the word of Salvation in Act. 13.29 and the Long-suffering of God is to be accounted Salvation in 2 Pet. by Salvation in these places being meant a fitness for Eternal Salvation by receiving the Gospel and improving the Long-suffering of God and the means of Grace and our being brought to the full Fruition of it in Glory So in this place the day of Salvation is that season wherein God bestows an entrance into Salvation here followed with a full perfection of it hereafter And so I have opened the sense of these two arguments whereby the Apostle urgeth us to the present improvement of the season Grace both as this is a season of fitness for working and so called a Time a Day and as 't is a Season of advantageousness to the worker and so called an accepted time wherein God accepts of sinners to be reconciled to them and a day of Salvation by the improving whereof God will certainly bring his People to the Fruition and the perfect Participation of Life and Salvation in Heaven Now having thus explained and opened the Sense of these two Arguments I shall only in the second place 2. Shew you the force and strength of them both distinctly to engage us to a present improvement of the season of Grace 1. And First I shall shew you the force of the first Argument and that is the fitness of this present season of Grace for our working and employment It is saith the Apostle 1. The Time 2. The Day Sect. 11 1. It is the Time I shewed you in the explaining of the sense of the first Argument the meaning of the word Time I told you it did clearly import tempestivity opportunity the flower the cream the lustre the beauty of time But how doth this consideration that the present Season of Grace is the time of opportunity urge and inforce the duty of a present improving of the season of Grace In answer whereunto I offer these following considerations 1. The First is this The time of opportunity is that which we may easily let slip It is tempus labile a time that may easily slip between our fingers especially in Spiritual concernments It is needful therefore now instantly to lay hold upon it Opportunity is hardly embraced The learned Pharisees could not discern their opportunity by discerning the signs of Christ's coming as you have it in Mat. 16. and the beginning Nor could the Jews know their opportunity it was hidden from their eyes Luk. 19.42 Who is as the wise man saith Solomon in Eccl. 8. that is how rarely is the wise man to be found Where is he to be found But why so The wise man saith he discerneth time and judgment that is he is able to judge when things are to be done and therefore 't is rare to find such a wise man Embracing of opportunity is a wisdom that God alone must teach us by considering the shortness of our time to be so wise as to improve it Psal 90.12 And God concealeth the season the nick the juncture of time wherein he will bestow Grace upon us because he would have us always watchful and dependent upon him humble and serious in regarding every season It is easie to know seasons for civil affairs easy to know the season of a trade to sow to reap to buy to sell But in those affairs that concern our Souls it is hard to find out when they are to he performed Opportunity is so very short and sudden and men are so blinded with avocations pleasures prejudices and vain hopes that sometimes these make the season of regarding their Souls appear too soon sometimes they are so blinded with fear and discouragements by dangers and difficulties and seeming impossibilities that they think it too late So that indeed between sinful hope and fear it is hard to pitch upon the right season and nick of time for the saving of our Souls In every business but especially saving business the most difficult part of the work is the due limiting of it In our voyage to Heaven it is hard to save our tide not one of a thousand but lets it slip 2. Secondly Opportunity must be presently embraced and improved because the improving of it is a man's greatest wisdom They are called wise who so consider their latter end as that they pursue the present season of duty Deut. 32.29 They are the wise that discern time and judgment Eccl. 8.5 that is that discern the opportunity so as to have judgment for the embracing of it Therefore in Eccl. 10.2 The wise man's heart is said to be in his right hand that is the wisdom of his heart teacheth him to dispatch his affairs judiciously and dextrously both for manner and season The want of this wisdom discerning the season maketh a man like unto a beast Psal 49.20 It is worse to be like a beast than to be a beast To be a beast is no sin and comparatively no punishment But to be like a beast is both in a high degree Yea the very brute Creatures they are far wiser than is he that neglects his opportunity of Grace The Stork the Turtle the Crane the Swallow observe their seasons of coming into several Countries Jer. 8.7 8. They know their appointed season but my people know not the judgment of the Lord not discern the course or manner of God's dealings so as to embrace duty and avoid danger It is called a fool's property to want a heart when he hath a price that is an opportunity put into his hand to get wisdom Prov. 17.16 And therefore the 5 Virgins even for this piece of folly are called foolish even to a Proverb because they were not so wise as to know their opportunity And let a man be never so prudent for the world if he knoweth not the
Minister could not get into thy Soul Death never cometh without a warrant yet it often comes without a warning We do not live by patent but we live at pleasure How knowest thou that the candle of the Ministry shall shine one Sabbath longer The message shall alwaies live but the messenger is alwaies dying The clods of the Earth may soon stop that mouth that so frequently and unfruitfully hath given thee the word of life He the light now of his place and of his people may be blown out by violence as well as burnt out by death Thou canst not say but God may soon make that ear of thine deaf that now thou stoppest God may soon blind those eyes which now thou shuttest It is a peradventure whether God will ever give repentance or no. God hath made many promises to repentance but he hath made none of repentance If to day thou saist thou wilt not to morrow thou maist say thou canst not pray It is just with God that he who while he liveth forgets God when he dies should forget himself I have heard of a profane miscreant that being put upon speedy repentance and turning to God scoffingly answered if I do but say three words when I come to dye Miserere mei Domine Lord have mercy upon me I am sure to be happy This miserable wretch shortly after falling from his horse and receiving thereby a deadly wound had indeed time to speak three words as the relation informed me but those three words were these Diabolus capiat omnia Let the Devil take all Thou dost not know what thy last words shall be the very motions of thy tongue and of thy heart are all in the hands of that God whose grace thou hast despised 7. It is a day That requireth present improvement because it is followed with a night a night that is dark as pitch The night cometh wherein no man can work So saith our Lord Joh. 9.4 There is neither work nor invention in the grave In the dark thou mayest see to bewail thy not working in the light but in the dark there is no working Sorrow then will not help thee couldst thou make hell to swim with thy tears Thy tears are only of worth in time Put not off your working till the time wherein you must leave work It is perfect madness not to think of beginning to work till the time of working is at an end Nemo finitis nundinâ—s exercet mercaturam What man after the fair will go then to buy and sell There is no negotiation but in the time of the fair the season of grace The spiritual manna of grace is only to be gathered in the six days of thy life The time after this is a time of rest wherein there is no more work to be done to procure Salvation If this be the day of thy death tomorrow cannot be the day of thy repentance It is miserable to have that to do for lack of time which is to do for loss of time Thus I have shewn you how we are put upon present improving the season of Grace As 't is here termed a day or in respect of the nature of the Season Sect. 13 2. Secondly In regard of the workers in this day we are urged from hence to a present improving of the season of grace 1. How little have we wrought in this day of grace What a pitiful account and yet an account must be given of this Day can we give unto God of thousands of Sabbaths and repetitions of ordinances and opportunities of life that we have enjoyed You have been perhaps long in the world and under the means of grace but can you say you have lived long 'T is one thing for passengers in a ship to be a great while tost in the Sea and another thing for them to sail a great way You have been long in the world tossed up and down with many temptations and impetuous corruptions and violent affections but which of you have sailed much or gone forward in your course to Heaven with any considerable progress Little is to be seen in the copies of your lives besides blots and empty spaces Much paper hath been spent with wide lines Had you not need now towards the end of the side to write the closer to redeem the time as the Apostle expresseth it Eph. 5.16 We should redeem our time out of the hands of those that have taken it captive out of the clutches of those vain employments that have so often taken it captive Now in all redemptions there is the laying down a price for the party that is redeemed But what is that price you are to lay down for your time when it is to be redeemed I will tell you Id quod perdis pretium est saith Augustin That which you lose in your worldly employments in your idle recreations in your vain visits in your exorbitant eatings and drinkings that time that you take from these to give to God and your Souls that is the price that you lay down for the redeeming of seasons for your Souls It is miserable for our work to be undone for want of time when we are dying when it is undone for the loss of time while we are living 2. How great is the wo of those whose Day is done and yet their work is not done but still to do You have seen their end upon Earth but you have not heard their cries and their self-bewailings in hell How many have been cut off before your eyes who ceased to be before they began to live Improve examples lest you become examples Your Schooling is cheap when it is at the cost of another Let the lashes of Divine severity that have fallen upon others quicken thee in thy Spiritual pace and travelling towards Heaven Why should God stay for you rather than for them Thou canst not mispend thy time at so cheap a rate as they did by whom God hath warned thee Hell is not so full of Souls as it is of delayed purposes What would not lost Souls give for a crum of that time of which now in this world they make Orts If the foresight of their tears for neglecting the Day of grace fetched tears from Christ Luk. 19.41.42 How great shall the feeling be of the Eternal effects of their inexcusable folly How Exuberant but unfruitful shall be the flood of their own tears for their former slothfulness never enough to be bewailed because never at all to be repaired Surely a small loss could not draw tears from so great a Person as the Son of God 3. Many by beginning betimes in the morning of their day have done more work than thou a delayer canst now accomplish They should provoke thee to a holy jealousie They setting forth for Heaven in the morning have travelled further in that morning than thou hast done in that long Summer's day wherein thou hast been slothful What a shame is it that some should be
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
accompany with most life and power As it is in other cases so it is for the most part here you are commonly more affected with what you hear Men speak than with what they write Ministers may write or print their Sermons but not their Affections not that Power and Spirit of the word which themselves feel and you perceive in them You are most like to be warmed by the word when you hear it coming out of a hot heart When you see your Teachers affected with the truths they deliver and speaking like those that feel what they speak you are most like to be affected too Though indeed the great reason of hearing is because it is God's Ordinance and he hath not only taken care that the word should be written that so all may read it but hath appointed Officers too purposely to Preach it that so all may hear it But withal be sure to be regular in your hearing Take heed how you hear Luke 8.18 and take heed what you hear Mark 4.28 and from both will follow that you must take heed who you hear too Hear those that are most knowing and best able to instruct you those that are most sound and least like to mislead you Do not choose to put your Souls under the conduct of blind-guides Seek for the Law at their mouths whose lips do best preserve knowledge And when you have found such keep close to them Settle your selves under the guidance of some faithful Pastor upon whose Ministry you may ordinarily attend That running to and from which is usual among us is quite another than what Daniel speaks of ch 12.4 and I am sure is not the way to encrease knowledge Rolling stones gather no moss Such rovers seldom hit upon the right way Such wandring Stars may be soonest bemisted They that thus run from one Minister to another may soon run from one opinion to another and from one errour to another I dare safely say you may get more sound knowledge of the things of God by constant attendance upon the Ministry of one of less abilities than by rambling up and down to hear many though of the greatest gifts It is a great advantage to your gaining knowledge to hear a Minister's whole discourse and be able to take up the full design of his work and not merely to hear in transitu by snatches to pick up here a notion and there a notion or hear one Man's Doctrine in the Morning and another's Application in the Afternoon It is no wonder if Men that run to and fro Eph. 4. be tossed to and fro They that are so light of hearing may easily be carried about with every wind of Doctrine the word of Christ seldom dwells in such vagabond hearers 1. Pray earnestly for knowledge We are to cry after wisdom and lift up our voice for understanding Prov. 2.3 Ask it of God Jam. 1.5 Especially address we our selves to the Lord Jesus Christ as the Apostle of our profession Heb. 3.1 The great Prophet and Doctor of the Church in whom are hid all the treasures of wisdom and knowledge Col. 2.3 Who of God is made unto us Wisdom 1 Cor. 1.30 Who liveth in the bosom of the Father and declares him to us John 1.18 He that was his Father's Counsellor in making his Laws and his Messenger in publishing them is best able to make us understand them As it is our duty to Hear him so it is his business to instruct us Only beside the use of all other means we must look to him for his teaching He only can make all means effectual and none learn as they should but they that learn of him There is no learning like that we get upon our knees that is the only saving knowledge which we fetch from Heaven If you put your Children to a Trade you will have them learn it of such as are most skilful in it If you would your selves understand any art well you seek for the best Artist you can to instruct you Who can teach you all things like him that knows all things who can enlighten you like him who is the true light John 1.9 Men when they teach their Scholars oftentimes complain of their dulness they can but propound their notions to them not beget an understanding in them And Ministers complain of their hearers as the Apostle did of the Hebrews ch 5.11 that they are dull of hearing Quod â—aev à in parte mamillae Nil a lit Arcadico juveni Juven They spend their strength upon them but cannot work the truth into them But the Lord Jesus Christ is such a Teacher as is beyond all Teachers He can give the Spirit of Wisdom and Revelation as it is called Eph. 1.17 and promiseth to do it John 14.26 He can give inward light as well as outward eyes as well as objects understandings to receive the truth as vvell as truths to employ your understandings 7. Take sit time for the getting knowledge You have a great deal to learn you had need be early up that you may have the most time and the best time Begin young before your minds be corrupted with errors or possessed with prejudices before you have learned too much of those things which must be unlearned if ever you would learn the things of God It is a great advantage in this case when Men are instructed in the Scriptures from their childhood 2 Tim. 3.15 when the first thing they learn is to know God and Christ and themselves their own condition their duty their hopes The time of youth is the best time for getting knowledge as of other things so of Spiritual things Qui legem discit in puerit â similis est ei qui scribit in charâ—à novâ qui in senecture similis est ei qui scribit in charta vetere R. Eliaz. apud Drâ—â— There is then least within to keep knowledg out and what is then received usually enters most deeply and proves to be most durable The more pliable the wax is the deeper the impression and the deeper the impression is the more like it is to last Train up a Child in the way he should go and when he is old he will not depart from it Prov. 22.6 It is I am sure a preposterous course to learn other things before you learn what is most necessary to get a Trade before you have a Religion to learn to know the World before you know God 8. If you say this concerns your Children rather than your selves I add be much in teaching others the things of God that is the way to learn them more fully your selves The communicating your knowledge is the way to encrease it You will get more than you give and while you impart it you will best retain it While you instruct others God will instruct you and you may come to see more in his truths when you teach them others than ever you did when you learned them first
mens speech all the day no jest so idle no story so common and fruitless but will pass at our tables and in our private conference Many spend the best of their time no better than the Idolatrous Athenians did their worst in nothing else but either telling or hearing some new thing What news is the most innocent question wherewith I would I could not say most men fill up the vacancies of a Sabbath And is that sinful will you say was it not in Nehemiah's question Nehem. 1.2 Hanani one of my brethren came he and certain men of Judah and I asked them concerning the Jews that had escaped which were of the Captivity and concerning Jerusalem c. presently what news And why may not Christians ask the same question yes they may when they ask it with Nehemiah's spirit to Nehemiah's end sc that we may get our hearts sutably affected with the miseries or prosperity of the Church of God abroad or at home see what a gracious use he makes of his news in that and in the following chapter at your leisure go ye and do likewise and it shall be your honour But to tell news and to inquire after news meerly for novelty sake and to fill up time for want of better discourse is a miserable idling out of precious time which might be spent to mutual edification whereas by ordinary and unsavoury discourses which are usually heard amongst us people do edifie one another indeed but it is Ad Gehennam they edifie one another to hell You that pretend to be the Lords people be more jealous for the Lords day and honour The Lord takes pleasure in his people Oh let the Saints be joyful in glory Psal 149.4 5. Let your speech be always seasoned with salt especially on Gods day that you may season your children and servants which otherwise will be corrupted by such rotten communication O let your prayer be all times but especially on the Sabbath day that o holy David set a watch O Lord before my mouth and keep the door of my lips the sabbath is Gods glory let your tongues be so too The like caution we ought to use about our thoughts by the rule of proportion they being the language of our hearts 8th Rule and as audible in the ears of God as our words are to mens yea whereas men understand our hearts by our words God understand our words by our hearts Moses did set bounds about the mount that neither man nor beast might break in whatsoever touch't the mountain must dye Exod. 19 12. 19. so must we set bounds about our heart that neither humane nor brutish distractions may break in There is death or life in it and therefore of all keepings keep thy heart Prov. 4 23. for out of it are the issues of life The heart indeed is not so fenceable as the mountain but the more open it lieth the stronger-guard had we need to set upon it and to pray for a guard from heaven as David Let the words of my mouth and the meditations of my heart Psal 19 ult be acceptable in thy sight O Lord my strength and my redeemer If vain or vile thoughts break in upon thee do as the ravished virgin was to do in the Law cry out to God and thou shalt not be held guilty Deut. 22.27 Christians this caution is of a special concern to you O Jerusalem wash thine heart from wickedness that thou mayst be saved Jerem. 4.14 how long shall vain thoughts lodge within thee Resolve the Text into its integrals and it will afford you some such observables 1. Thoughts will defile the heart as well as deeds Wash thy heart 2. This defilement will damn the soul wash that thou mayst be saved 3. The reason is implied they are wickedness wash thine heart from wickedness 4. All this evil is even in vain thoughts as well as in vile thoughts how long shall thy vain thoughts c. 5. Therefore we must wash our hearts from vain thoughts as well as from wicked and blasphemous thoughts Hence I infer 6. If this should be the work of a Christian every day how much more on Gods day the purer the paper the fouler the stain and blot Christians look to your hearts Further take notice of the appropriation Thy own ways Thy own pleasureâ— thy own words Object And are not holy ways and holy pleasures and holy words our own as well as such as are carnal and sensual yes they are but God speaks here according to our sense and apprehension from whence Note how brutish and sensual laps't man is in his notions and apprehensions of things that he can call nothing his own but what relateth to the flesh Hâ—seâ— 8.13 I have written to him saith God the great things of my law but they were accounted a strange thing Alienum forreign and of no concernment to himself at all And let this also serve for a tenth rule In our sanctifying of the Sabbath we must be specially careful to distinguish what is Gods and what is our own Indeed we must distinguish between what is Satans Our own and Gods There be sinful wicked pleasures ways words thoughts I say wicked and sinful in themselves and these are properly the Devils pleasures the Devils ways the Devils words and thoughts and these are lawful at no time much less on Gods time Gods day and the Devils imployment do not well agree And there are our own pleasures ways words and thoughts such as concern the present life relating to the body and outward man These may be lawful on our days six days shalt thou labour and do all thy work but are not lawful on the Sabbath day In it thou shalt do no manner of work c. save what is of necessity or Charity And then there are Gods pleasures ways words and thoughts i. e. of Gods command and such as lye in a direct tendency to the worship and service of God in publique private or secret and these only we may and must do and mind upon the Sabbath if we mix any of the Devils or our own pleasures and profits with Gods we pollute the holy things of God and profane his Sabbath This is the sum of what time will give me leave to say upon the Negative part of this Model only before I dismiss it let me add this short note of observation that if what hath been spoken even on this negative part be the mind and will of God concerning the sanctifying of the Sabbath then may the generality of Christians lye down in the dust and smiting upon their thigh with brinish tears upon their cheeks confess with a Pious Honourable Lady upon her dying Bed O I never kept a Sabbath in all my life The Lord teach us so to lay this sin to heart that God may never lay it to our charge Having thus briefly dispatcht the Negative part of Sabbath-Sanctification contained in this model I
(k) Not the putting away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to filthy garments Zach. 3.3 (l) And Joshua was clothed with filthy garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may be taken Jam. 2.2 (m) A poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we learn that sin is a filthy thing sin is called filthiness Prov. 30.12 (n) There is a generation that are pure in their own eyes and yet is not washed from their filthiness and therefore when God calls us from sin he bids us wash our selves Isai 1.16 (o) Wash ye make you clean 2 Cor. 7.1 (p) Having therefore these promises dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit and we read of this as that they are ashamed of their sins and loath themselves for them and abhor themselves because of sin and cast them away as a polluted and menstruous cloth all these expositions denote the filthiness of sin And superfluity of naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Scripture for malice 1 Cor. 5.8 (q) Therefore let us keep the truth not with old leaven not with leaven of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because it hath here no article and because it often signifies all manner of sin I 'le give it rope without any limitation The Apostle then by superfluity of naughtiness means the redundancy and overflowing of sin amongst those professors There is a Chaos of sin in all of us but it was very spreading and luxuriant in these professors and no marvel for they loved money which is the root of all evil Laying apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying down Acts 7.58 (r) The witnesses laid down their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the rejection Casting off or Putting away of sin put ye off all these things saith Paul and again put off the old man and so Peter 1 Pet. 2.1 (s) Wherefore laying aside all malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive with meekness receive that is hear it entertain it give it entrance and admission With meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the moderation or rebatement of sinful Anger for then when the Apostle saith Receive the word with meekness his meaning is do not shut out the word by a peevish froward stormy and Angry spirit but take it in with calmness mildness and submission The engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used for engrafting Rom. 11. yet since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graftings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to graft the translation is warrantable but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the planting or the sowing of the word and may be read the word planted or the word sown that is sown in your hearts by the hand of Christs Ministers see Mark 4.15 (t) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Which is able to save your souls that is from hell and damnation there is this power in the word but it is mutuatitious extrinsecal and borrow'd it is the power of God to salvation Rom. 1.16 (u) I am not ashamed of the Gospel of Christ for it is the power of God to salvation the word of it self saves not but God by the word 1 Cor. 1.21 (x) It pleased God by the foolishness of preaching to save them that believe The words thus open'd the Case I am to speak to is this How we may hear the Word so as to profit by it For the resolution of this question I shall first tell you what we mean by the word Secondly what by profiting And thirdly how we shall profit by the hearing of it 1. By the Word I understand the Word of God which Word of God may be considered either as it is written in the Scripture or as it is preach't that is expounded and applied by the Ministers of Christ The question is concerning the word preach't How we may hear it so as to profit by it Ministers are to preach the word 2 Tim. 4.2 (y) Preach the word preach the word what is that that is open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers Reprove from them Rebuke from them Exhort from them This was Christs preaching Luk. 4.17 (z) He found the place where it was written the Spirit of the Lord is upon me c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears Luk. 24.27 this was Peters Preaching Act. 2.2 (a) And beginning at Moses and all the Prophets be expounded to them in all the Scriptures the things concerning himself in this Sermon he chiefly insists upon two Scriptures and expounds them both and then applies all to their Consciences v. 36. (b) Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ and this was Pauls Preaching Act. 28.23 (c) There came many to his Lodging to whom be expounded and testified the kingdom of God perswading them concerning Jesus both out of the Law of Moses and the Prophets from morning till evening and for the Levites before Christ who taught the People the good knowledge of the Law they Preacht after this manner Nehem. 8.7 8. (d) So they read in the book of the law of God distinctly and gave the sense and caused them to understand the reading and that was the manner in the Synagogues after Christ Act. 13.15 (e) And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying ye men and brethren if you have any word of exhortation for the people say on Moses was not only read but preacht Act. 15.21 (f) Moses of old time hath in every City them that preach him and Paul prescribes the way of Preaching to Timothy 1 Tim. 4.13 (g) Give attendance to Reading to Exhortation to Doctrine I understand it of publique reading the Scriptures in the Church with the application of them by way of Doctrine and Exhortation well then by the word we understand the word Preacht which is the opening and unfolding the Scriptures by the Ministers of Christ 2. What is meant by profiting or what is it to profit by the word I answer we profit by the word when we get that good and spiritual Advantage from it for which it was appointed and designed by God Now God hath appointed his word I. For Learning and Instruction 1 Cor. 14.31 (h) For you may all Prophesie one by one that all may learn â—nd all may be comforted the Colossians
learned by the Ministery of the word (i) As you also learned of Epaphras Col. 1. 7. and the Philippians learned by Paul Phil. 4.9 (k) Those things which you have both learned and received and heard and seen in me do the things that are to be heard by the Ministry are matters of Faith and matters of Practice and if by hearing the Word we gâ—t a good understanding in things that are to be believed by us and the things that are to be done by us then we profit by it But if we remain ignorant as to these things after mercy received then we hear the Word without profit II. For Conversion God hath appointed his Word Act. 26.18 (l) To open their eyes and to turn them from darkness to ligâ—t and the Angel speaking of John Baptists ministry saith Luke 1.16 (m) And many of the Children of Israel shall he turn to the Lord their God now the Word turns man unto God 1. As it discovers sin If the Scripture be dextrously handled they will search into the very secrets of mens hearts 1 Cor. 14.24 25. (n) And thus are the secrets of his heart made manifest the Baptists preaching discovered to the Jews their carnal security in trusting to Abram Mat. 3.9 (o) And thiâ—k not to say within your sâ—lves we have Abraham to our Father their want of charity their covetous and humorous disposition Luk. 3.11 (p) He that hath two Coats Let him imâ—art to him that hath none and he that hath meat let him do likewise it discovered the Publicans exactings v. 13. (q) And he saith to them exact no more than that which is appointed you and the souldiers violence v. 14. (r) And he said unto them do violence to no man 2. As it brings people to the confession of sins the Baptists Preaching brought his hearers to confess their sins Math. 3.6 and so did Pauls Act. 19.18 (t) And many that believed came and confessed and shewed their deeds 3. As it works a kindly mourning and sorrow for sin Upon Peters sermon the Jews were pricked at the heart (s) And they were baptized of him in Jordan confessing their sins Act. 2.37 the people wept when they heard the word of the Lord. Nehem. 8.9 After the children of Israel had heard these words they wept for the perverseness of their nature Jer. 3.21 the word which they heard was v. 20. surely as a wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel saith the Lord. 4. As it works amendment and reformation the Word turns people from their sins 1 Thess 1.9 (u) They themselves shew of us what manner of entrance in we had unto you and how you turned to God from Idols to serve the living and the true God and makes them fruitful toward God Col. 1.5 6. (w) Which is come unto you as it is in all the world and bringeth forth fruit now then if the Word converts you to God if it discovers your sins if it causes you to confess them to mourn for them and to leave them then you profit by the word But if under Hearing you do not see the sins that reign in you as pride covetousness passion if you do not confess them heartily before God if you do not mourn kindly for them nor leave them you hear without profit III. God hath appointed his Word for the building up of those that are called converted and sanctified Act. 20.32 (x) I commend you to God and the word of his Grace which is able to build you up Apollos by his Preaching helped them that had believed through grace Act. 18.17 (y) And he went over all the Country of Galatia and Phrygia strengthening the Disciples the Word doth not only serve for the implantation of grace but it excites strengthens and draws out the graces of Petitioners Pauls Preaching strengthned the Disciples Act. 18.23 Gods Word is compared to meat Luke 12.42 (z) Who then is that faithful and wise steward whom his Lord shall make ruler over his Houshold to give them their portion of meat in due season and meat strengthens and nourishes the body and so the Word of God 1 Tim. 4.6 Well then if by the hearing of the Word you are built up and grown by it (a) Thou shalt be a Good Minister nourished up in the words of Faith and good Doctrine if your Faith grow exceedingly if your Love abound if you bring forth much fruit then you profit by it but if your sins grow not vveaker and your graces stronger then you hear it without profit 4. And lastly to name no more the Word was appointed for Consolation 1 Cor. 14.31 (b) You may all prophesie one by one that all may learn and all be comforted the Samaritans rejoiced at Philips Preaching Act. 8 5.8 (c) Then Philip went down to the City of Samaria and preacht Christ to them and there was great joy in that City and so did the Eunuch v. 29. and so did the Jaylor at Pauls preaching Act. 16.34 (d) And they spake unto him the word of the Lord and he rejoyced believing in God with all his house now the Word comforts as it opens Gods Attributes such as his Mercy Wisdom Faithfulness and Power Secondly As it discovers Christ the Promises and Priviledges of the Saints Thirdly As it discovers and reveals the marks and Characters of Gods Children Fourthly As it answers the doubts and fears of Saints well then if in hearing the Word you find that it supports strengthens and revives your hearts like a Cordial then you profit by it But if you find nothing sweet nor refreshing in it you hear it without profit I come now to the third thing how we shall profit by hearing of the Word that is how shall we attain the benefit from the Word of God for which it was appointed It was appointed for instruction conversion edification consolation How may we hear it so that we may obtain these things by it I shall give you four directions and conclude 1. First Hear it attentively Christ in the beginning of his Sermons calls upon his auditors to hearken Mark 4.3 (e) And he said unto them in his doctrine hearken and so doth Paul Acts 13.16 (f) Men of Israel and ye that fear God give audience and Rev. 2.7 (g) He that hâ—th an ear let him hear what the spirit saith to the Churches and you read Luke 19.48 all the people were very attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon him hearing that is they hung their ears upon his mouth that they might receive every vvord and miss nothing This phrase is common in Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine warrantis conjux pendet ab ore viri and Augustine speaking of his hearing Ambrose saith verbi ejus susâ—endebar intentus and one
promising to hear attentively saith incipe suspensis auribus ista bibam now this attentive hearing is a diligent heeding of the things that are spoken by the Ministers of Christ so as not to let any thing pass without notice and observation this was the attention of the Samaritans to Philips preaching Acts 8.6 (h) And the people with one accâ—rd gave heed unto those things which Philip spake and the attention of Lydia to Pauls preaching Acts 16.14 (i) Whose heart the Lord opened that the attended to the things spoken of Paul that were spoken by Paul that is to all of them what saith Cornelius Act. 10.33 (k) Now therefore are we all here present before God c. so that our attention must be catholique and universal we must listen to all that is spoken to us in the name of Christ the Lord but yet in preaching some things are more especially to be attended to 1. If any Scripture be clearly open'd attend to that 2. If any doubt of Conscience be fully resolv'd attend to that 3. If any sin of yours be particularly discovered attend to that Lastly if any thing be spoken by the Minister with a more than ordinary warmth and servency attend to that there is some divine signature with it and it calls for our special observation that 's the first we are to hear the word attentively I 'le only mention two hindrances of attention and proceed 1. Wandring thoughts thoughts that are forreign and Heterogeneous to the duty in hand these thoughts imploy the mind and hinder the hearing of the word Now these thoughts are various according to the imployments inclinations and circumstances of men wanton people have filthy thoughts finical people are thinking of their attires and ornaments worldly people of their Trades and Callings 2. Drowsiness and sleepiness when the head nods and the eyes begin to swim the Sermon is like to be heard well but yet this is too common a practice and that amongst Professors whereby they vilisie the ordinance of Preaching they give an ill example to others and render their uprightness and integrity suspected by sober Christians and I wish that those Professors who use it customarily and indulge themselves in it would put off their livery and tell us plainly they are none of the Lords family 2. Direction Hear and receive the word with meekness this is the direction of the text wherefore lay aside all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word c. we must not be angry at the word if so it will do us no good people are very apt to be angry at the word see Luke 4.28 (l) And all they in the Synagogue when they heard these things were filled with wrath Matth. 15.12 (m) Knowest thou that the Pharisees were offended when they heard this saying Acts 5.33 (n) When they heard that they were cut to the heart and took counsel to slay them Jerem. 26.8 9. (o) Now it came to pass when Jeremiah had made an end of speaking all that the Lord had commanded him he spâ—ke unto all the people that the Priests and the Prophets and all the people took him saying thou shalt surely dye 2 Chron. 25.15 16. (p) Wherefore the anger of the Lord was kindled against Azariah and he sent unto him a Prophet which said unto him why hast thou sought after the Gods of the people which could not deliver their own people out of thine hand And the King said unto him art thou made of the Kings Council forbear why shouldest thou be smitten 2 Chron. 16.8 9 10. (q) Then Asa was wroth with the Seer and put him in a prison house for he was in a rage with him because of this thing this is a notable instance 1. Because this anger is great a rage and such a rage as put the Prophet in prison 2. It is expresly said that this rage was against the word ver 10.3 This rage was found in a good and holy man whose heart was perfect with the Lord his God now from this instance we may learn what part of the word it is that men are most angry at 1. The word which discovers their sins and charges them home upon their Consciences as the Seer charged Asa home thou hast relied on the King of Syria and not on the Lord thy God and this vexed him 2. That word that reproaches them for their sins ver 9. herein thou hast done foolishly Men cannot endure to have their actions charged with folly 3. That word that threatens them for their sins ver 9. henceforth thou shalt have wars people cannot bear it to be threatned this was the great quarrel that the Jews had with Jeremiah he came so often with a burden of the Lord and threatned them see Jer. 26.9 (r) Why hast thou prohesied in the name of the Lord saying this house shall be like Shiloh and this City shall be desolate without an inhabitant when Christ threatned the Scribes and Pharisees they could bear no longer Math. 12.12 (s) And they sought to lay hold on him for they knew that he had spoken that parable against them Thus you see people are apt to be angry at the hearing of the Word but vvhat kind of people are most apt to be angry First They that are great in the vvorld Luke 19.47 (t) And he taught daily in the Temple but the chief of the people sought to destroy him It vvas Jehâ—jakim the King that cut Jeremiahs roul in pieces and it was Herod that thrust John into prison for reproving him Secondly proud men Jerem. 43.12 (u) When Jeremiâ—h had made an end of speaking c. Then spake all the proud men saying unto Jeremiah thâ—u speâ—kest falsely proud men cannot endure a check either by the publique ministery or by a private admonition Thirdly Guilty persons why was Cain so touchy when God askt him about Abel because he was guilty of his blood Guilty persons are like gall'd horses they kick if you touch their sores nothing hinders us from receiving the word with meekness like the Conscience of sin wherefore when the Apostle bids us receive the word with meekness he bids us lay aside all filthiness and superfluity of naughtiness if the heart be surfeited with sin it will rise and boak against the Word when Christ preacht against Covetousness the Pharisees that vvere Covetous vvere vext at him and exprest their vexation by sneering at him Luke 16.13 14. (w) And the Pharisees which were covetous heard all these things and they derided him 3. Direct Hear the Word with a good and honest heart Luke 8.15 (x) But that on the good ground are they which in an honest and good heart having heard the word keep it this is a comprehensive head and takes in all particulars that concern the right manner of hearing but I shall contract it and reduce it 1. to an understanding
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
non eradicâ—nt Bern. Sin Let a Physitian prescribe never so good Receipts if the Patient takes Poison it will hinder the vertue and operation of the Physick The Scripture prescribes excellent Receipts but sin lived in Poisons all The Body cannot thrive in a Feaver nor can the Soul under the feaverish heat of Lust Plato calls the love of Sin Magnus Daemon a Great Devil As the Rose is destroyed by the Canker which breeds in it so are the Souls of men by those Sins they live in 2. Take heed of the Thorns which will choak the Word read These Thorns our Saviour expounds to be the Cares of this World Matth. 13.22 By Cares is meant (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness A Covetous man is a Pluralist he hath such diversity of secular employments that he can scarce find time to read or if he doth what solecisms doth he commit in reading while his eye is upon the Bible his heart is upon the World it is not the Writings of the Apostles he is so much taken with as the Writings in his Account-Book is this man like to profit you may as soon extract Oyls and Sirrups out of a Flint as he any real benefit out of Scripture 3. Take heed of Jesting with Scripture this is playing with fire Some cannot be merry unless they make bold with God when they are sad they bring forth the Scripture as their Harp to drive away the evil (l) Procul hinc procul esse profani Ovid. Spirit As that Drunkard who having drunk off his Cups call'd to his Fellows Give us of your Oil for our Lamps are gone out In the fear of God beware of this (m) Quos Deus vult perdere iis permittit ludere cum sacris Scripturis Luth. King Edward the Fourth would not endure to have his Crown jested with but caused him to be executed who said He would make his Son Heir to the Crown (n) Speeds Chron. meaning the sign of the Crown Much less will God endure to have his WORD jested with Eusebius relates of one who took a piece of Scripture to jest with God struck him with frenzy The Lord may justly give over such persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate (o) Rom. 1.28 mind 2. If you would profit prepare your hearts to the reading of the Word the heart is an instrument needs putting in tune 1 Sam. 7.3 Prepare your Direct 2 hearts to the Lord. The Heathens as (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. Plutarch notes thought it indecent to be too hasty or rash in the service of their supposed Deities This preparation to reading consists in two things 1. In summoning our Thoughts together to attend that solemn Work we are going about the Thoughts are straglers therefore rally them together 2. In purging out those unclean affections which do indispose us to reading The Serpent before he drinks casts up his Poison in this we should be wise as Serpents before we come to these Waters of Life cast away the Poison of Impure Affections Many come rashly to the reading of the Word and no wonder if they come without preparation they go away without profit 3. Read the Scripture with reverence think every line you read God Direct 3 is speaking to you The Ark wherein the Law was put was overlaid with pure Gold and was carried on Bars that the Levites might not touch it Exod. 25. Why was this but to breed in the people reverence to the Law When Ehud told Eglon he had a message to him frrom God he arose from his Throne Judg. 3.20 The Word written is a message to us from JEHOVAH with what veneration should we receive it Direct 4 Read the Books of Scripture in order Though occurrences may sometimes divert our method yet for a constant course it is best to observe an order in reading Order is an help to memory we do not begin to read a Friends Letter in the middle Direct 5 Get a right understanding of Scripture Psal 119.73 Give me understanding that I may learn thy Commandments Though there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knots in Scripture which are not easily untied yet things essential to salvation the Holy Ghost hath plainly pointed out to us The knowledge of the sense of Scripture is the first step to profiting In the Law Aaron was first to light the Lamps and then to burn the Incense the Lamp of the understanding must be first lighted before the Affections can be inflamed Get what knowledge you can by comparing Scriptures by conferring with others by using the best Annotators Without knowledge the Scripture is a sealed Book every line is too high for us and if the Word shoot above our head it can never hit our heart Direct 6 Read the Word with seriousness If one go over the Scripture cursorily saith Erasmus there is little good to be got by it but if he be serious in reading of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the savour of life and well may we be serious if we consider the importance of those Truths which are bound up in this sacred Volume Deut. 32.47 It is not a (q) Non est verbum inane quod contemni debeat à vobis Pagnin vain thing for you for it is your life If a Letter were to be broken open and read wherein a man 's whole Estate were concerned how serious would he be in reading of it In the Scripture our Salvation is concern'd it treats of the Love of (r) Tit. 3.4 Christ a serious subject Christ hath loved Mankind more than the Angels that fell Heb. 2.6 The Loadstone despising the Gold and Pearl draws the Iron to it thus Christ passed by the Angels who were of a more noble extract and drew Mankind to him Christ loved us more than his own Life nay though we had a hand in his Death yet that he should not leave us out of his Will this is a Love (Å¿) Eph. 3.9 passeth knowledge who can read this without seriousness The Scripture speaks of the Mystery of Faith the Eternal Recompences the Paucity of them that shall be Saved Matth. 20.16 Few Chosen One saith (t) Flavius Vâ—piscus The Names of all the good Emperors of Rome might be engraven in a little Ring There are but few Names in the Book of Life The Scripture speaks of (u) Tanquam pro vita morte luctitandum Corn. á â—ap striving for Heaven as in an Agony Luke 13.24 it cautions us of falling short of the promised Rest Heb. 4.1 it describes the horror of the Infernal (x) Sic morientur damnati ut semper vivant sic vivent ut semper moriantur Bern. Torments the Worm and the Fire Mark 9.44 Who can read this and not be serious Some have light feathery Spirits they run over the most weighty Truths in haste like Israel who eat the Passeover in haste and they are not benefited by the
Word Read with a solemn composed spirit Seriousness is the Christian's ballast which keeps him from being overturn'd with vanity Labour to remember what you read Satan would (y) Mat. 13.4 steal the Word out Direct 7 of our mind not that he intends to make use of it himself but lest we should make use of it The memory should be like the Chest in the Ark where the Law was put Psalm 119.52 I have remembred thy judgments of old (z) Memoria est intui scriba Hierom writes of that Religious Lady Paula she had got most of the Scriptures by heart we are bid to have the word dwell in us (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. hâ—ud memorià excidat Col. 3.16 The Word is a Jewel adorns the hidden man and shall we not remember it Can a Maid forget her Ornaments Jer. 2.32 such as have a disease they call Lienteria the Meat comes up as fast as they eat it and stays not in the Stomack are not nourished by it If the Word stays not in the memory it cannot profit some can better remember a piece of News than a line of Scripture their memories are like those ponds where the Frogs live but the Fish dye Meditate upon what you read Psal 119.15 I will meditate in thy Precepts Direct 8 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost word to Meditate signifies to be intense in the mind in Meditation there must be a fixing of the thoughts upon the object Luke 2.19 The Virgin Mary pondered those things c. Meditation is the Concoction of Scripture Reading brings a Truth into our head Meditation brings it into our heart Reading and Meditation must like Castor and Pollux appear together Meditation without reading is erroneous reading without Meditation is barren the Bee sucks the flower then works it in the Hive and so turns it to Hony by Reading we suck the flower of the Word by Meditation we work it in the Hive of our mind and so it turns to profit Meditation is the bellows of the affections Psal 39.3 While I was musing the fire burned The Reason we come away so cold from Reading the Word is because we do not warm our selves at the fire of Meditation Come to the reading of Scripture with humble hearts acknowledge how Direct 9 unworthy you are that God should reveal himself in his Word to you God's secrets are with the humble Pride is an Enemy to profiting It is observed the ground on which the Peacock sits is barren that heart where Pride sits is barren an arrogant Person disdains the Counsels of the Word and hates the reproofs is he like to profit Jam. 4.6 God giveth grace to the humble The eminentest Saints have been but of low stature in their own eyes like the Sun in the Zenith they shewed least when they were at the highest David had more understanding then all bis Teachers Psal 119.99 but how humble was he Psal 22.6 I am a worm and no (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz man David in the Arabick Tongue signifies a worm Give Credence to the Word written believe it to be of God see Direct 10 the Name of God in every line The Romans that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome Believe the Scripture to be Coelo missa divinely inspired 2 Tim. 3.16 All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Divine inspiration Who but God could reveal the great Doctrines of the Trinity the Hypostatical Union the Resurrection Whence should the Scripture come if not from God 1. Sinners could not be the Authors of Scripture would they indite such holy lines or inveigh so fiercely against those sins which they love 2. Saints could not be the Authors of Scripture how could it stand with their Sanctity to counterfeit God's Name and put Thus saith the Lord to a Book of their own devising 3. Angels could not be the Authors of Scripture What Angel in Heaven durst personate God and say I am the Lord Believe the Pedigree of Scripture to be Sacred and to come from the (d) Jam. 1.17 father of lights The Scriptures Antiquity speaks its Divinity No humane Histories extant reach further than Noah's Flood but the Scripture writes of things (e) Id verum quod primum Tertul. before time Besides the Majesty Profundity Purity Harmony of Scripture show it could be breathed from none but God himself Add to this the (f) Cum animum tangit est sicut fulmen Luth. Efficacy the Word written hath had upon mens Consciences by reading Scripture they have been turned into other men as might be instanced in St. Austin Junius and others If you should set a Seal upon a piece of Marble and it should leave a Print behind you would say there were a strange vertue in that Seal so that the Word written should leave a Heavenly Print of Grace upon the heart it argues it to be of Direct 11 Divine Authority If you would profit by the Word believe it to be of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Scepticks question the Verity of Scripture though they have the Articles of Religion in their Creed yet not in their belief Isa 53.1 Who hath believed our Report Unbelief enervates the Vertue of the Word and makes it abortive who will (g) Vbi male creditur ibi nec bene vivitur Hierom. obey those truths he doth not believe Heb. 4.1 The Word did not profit them not being mixed with Faith 11. Highly prize the Scriptures Psal 119.72 The Law of thy mouth is better to me than thousands of Gold and Silver Can he make a proficiency in any Art who doth slight and depreciate it Prize this Book of God above all other Books Saint Gregory calls the Bible the Heart and Soul of God The Rabbins say that there is a Mountain of sense hangs upon every Apex and tittle of Scripture Psal 19.7 The Law of the Lord is perfect (h) In illa continentur omnia quae ad perfectam pietatem pertinent Musculus Camero The Scripture is the Library of the Holy Ghost it is a Pandect of Divine knowledge an exact model and Plat-form of Religion (i) Adoro plenitudinem Scripturae Tertul. The Scripture contains in it the Credenda the things which we are to believe and the Agenda the things which we are to practice it is able to make us wise to Salvation 2 Tim. 3.15 The Scripture is the (k) Regula mensura veritatis Rivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus Isa 8.20 Standard of Truth the Judge of Controversies it is the (l) Animarum Cynosura Quistorp Pole-star to direct us to Heaven Prov. 6.23 The Commandment is a (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Lamp The Scripture is the Compass by which the Rudder of our Will is to be steered it is the Field in which Christ the
Pearl of price is hid it is a Rock of Diamonds it is a sacred Collyrium or Eye-salve it mends their eyes that look upon it it is a spiritual Optiâ—k-glass in which the glory of God is Resplendent it is the Panaâ—y or (n) Vitae pharmacum Quistorpius universal Medicine for the Soul The leaves of Scripture are like the leaves of the Tree of life for healing of the Nations Rev. 22.2 The Scripture is both the Breeder and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Feeder of Grace how is the Convert born but by the Word of Truth Jam. 1.18 how doth he grow but by the sincere Milk of the Word 1 Pet. 2.2 The Word written is the Book out of which our Evidences for Heaven are fetched it is the Sea-mark which shows us the Rocks of Sin to avoid it is the Antidote against Error and Apostasie the two-edged Sword which wounds the old Serpent It is our Bulwark to withstand the force of Lust like the Capitol of Rome which was a place of strength and ammunition The Scripture is the (p) Cant. 4.4 Tower of David whereon the Shields of our Faith hang. Take away the Word and you deprive us of the Sun said (q) Si verbum Dei auferas Solem è Mundo sustulisti Luth. Luther The Word written is above an Angelical Embassy or voice from Heaven 2 Pet. 1.18 This voice which came from Heaven we heard we have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word O prize the Word written prizing is the way to profiting If Caesar so valued his Commentaries that for preserving them he lost his Purple Robe how should we estimate the Sacred Oracles of God Job 23.12 I have esteemed the words of his mouth more than my necessary food King Edward the Sixth on the day of his Coronation had presented before him three Swords signifying that he was Monarch of three Kingdoms the King said there was one Sword wanting being asked what Direct 12 that was answered The Holy Bible which is the Sword of the Spirit and is to be preferr'd before these Ensigns of Royalty Robert King of Sicily did so prize God's Word that speaking to his Friend Petrarcha he said I protest the Scriptures are dearer to me than my Kingdom (r) Juro tibi Petrarcha multo mihi chariores esse sacras Scripturas quà m regnum c. Corn. à Lap. and if I must be deprived of one of them I had rather lose my Diadem than the Scriptures 12. Get an ardent love to the Word Prizing relates to the judgment Love to the affections Psal 119.159 Consider how I love thy (s) Rom. 7 22â— precepts He is likely to grow rich who delights in his Trade he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Learning will be a Scholar St. Austin tells us before his Conversion he took no pleasure in the Scriptures but afterwards they were his chaste (t) Sint castae delitiae mâ—ae scripturae Aug. delights David tasted the Word sweeter than the Honey which drops from the Comb (u) Quod spâ—nte ex favo stillat mellis medulla vocatur plus autem melleae dulcedinis ab uberibus Scripturae sugitur Psal 19.10 Thomas a Kempis used to say He found no content but to be in angulo cum libello in a Corner with the Book of God in his hand Did Alphonsus King of Sicily recover of a fit of Sickness with that great pleasure he took in reading of Quintus Curtius What infinite pleasure should we take in reading the Book of Life There is enough in the Word to breed holy complacency and delight it is a specimen and demonstration of God's Love to us The Spirit is God's Love-Token the Word his Love-Letter How doth one delight to read over his Friend's Letter The Word written is a Divine Treasury or (x) Pietatis gazâ—â— hylacium Quistorp Store-house in it are scattered Truths as Pearls to adorn the hidden man of the heart The Word written is the true Manna which hath all sorts of sweet taste in (z) Manna cujuslibet Saporis it it is a soveraign Elixir it gives wine to them of an heavy heart I have read of an ancient Rabbi who in a great concourse of people made Proclamation of a soveraign Cordial he had to sell many resorting to him and asking him to shew it he opened the Bible and directed them to several places of Comfort in it Holy David drank of this Cordial Psal 119.50 This is my comfort in my affliction thy Word hath quickned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysostom compares the Scripture to a (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Hom. in Psal 44. Garden every line in it is a fragrant Flower which we should wear not in our bosome but our heart Delight in the Word causeth profit and we must not only love the comforts of the Word but the reproofs Myrrh is bitter to the Palate but good for the Stomach Direct 13 Come to the reading of the Word with honest hearts Christ speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honest heart Luke 8.15 Quest Question What is it to read the Word with an honest Heart Answ 1. Answ 1 To come with an Heart willing to know the whole counsel of God a good Heart would not have any Truth concealed but saith as Job What I see not teach thou (b) Job 34.32 me When men pick and chuse in Religion they will do some things the Word enjoyns them but not others these are unsound Hearts and are not benefited by holy Writ These are like a Patient who having a bitter Pill prescribed and a Julip he will take the Julip but refuseth the Pill 2. To read the Word with an honest Heart is to read it that we may be made better by (c) Cor integrum i. e. quod prorsas desideret proficere Brugensis it The Word is quoad se the Medium and Organ of Sanctity and we come to it not only to Illuminate us but Consecrate us John 17.17 Sanctifie them through thy Truth Some go to the Bible as one goes to the Garden to pick Flowers i. e. fine Notions Austin confesseth that before his Conversion he went to hear Ambrose more for the elegancy of Speech and quaintness of Notion than the spirituality of the Matter This is like a Woman that paints her Face but neglects her health But this is to have an honest Heart when we come to the Scriptures as Naaman to the Waters of Jordan to be healed of our Leprosie Oh! saith the Soul That this Sword of the Spirit may pierce the Rock of my Heart that this blessed Word may have such a virtue in it as the water of jealousie to kill and make (d) Num. 5.27 fruitful that it may kill my Sin and make me fruitful in Grace Direct 14 Learn to apply Scripture take every
word as spoken to your selves When the Word thunders against Sin think thus God means my Sins when it presseth any Duty God intends me in this Many put off Scripture from themselves as if it only concern'd those who lived in the time when it was written but if you intend to profit by the Word bring it home to your selves a Medicine will do no good unless it be applied The Saints of old took the Word as if it had been spoken to them by Name When King Josiah heard the threatning which was written in the Book of God he applied it to himself he rent his clothes and humbled his Soul before the Lord 2 Kings 22.13 Direct 15 Observe the preceptive part of the Word as well as the promissive the Precepts carry Duty in them like the Veins which carry the Blood the Promises carry Comfort in them like the Arteries which carry the Spirits Make use as well of the Precepts to direct you as the Promises to comfort you Such as cast their eye upon the Promise with a neglect of the Command are not edified by Scripture they look more after Comfort than Duty They mistake their Comforts as Apollo embraced the Laurel-tree instead of Daphne The Body may be swelled with wind as well as flesh a man may be filled with false comfort as well as that which is genuine and real Let your thoughts dwell upon the most Material passages of Scripture The Direct 16 Bee fastens on those Flowers where she may suck most sweetness though the whole contexture of Scripture is excellent yet some parts of it may have a greater Emphasis and be more quick and pungent Reading the names of the Tribes or the Genealogies of the Patriarks is not of the same importance as Faith and the new Creature Mind the magnalia Legis the weighty things of the Law Hos 8.12 They who read only to satisfie their curiosity do rather busie then profit themselves The searching too far into Christ's Temporal Reign hath I fear weakned his Spiritual Reign in some mens hearts Compare your selves with the Word See how the Scripture and your Direct 17 hearts agree how your Dial goes with this Sun Are your hearts as it were a Transcript and counterpane of Scripture is the Word copied out into your hearts the Word calls for humility are you not only humbled but humble the Word calls for regeneration John 3.7 Have you the signature and engraving of the Holy Ghost upon you have you a change of heart not only a partial and moral change but a Spiritual is there such a change wrought in you as if another Soul did live in the same body 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified (e) Similia habet Nazianz. orat sunebri in laudem Cypriani ubi enarrat mirabilem ejus post gratiae adventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Word calls for love to the Saints 1 Pet. 1 22. Do you love grace where you see it (f) I em est motus animi in imaginem rem do you love grace in a poor man as well as in a rich a Son loves to see his Father's Picture though hung in a mean frame do you love grace though mixt with some failings as we love Gold though it be in the Oar the bringing the rule of the Word and our hearts together to see how they agree would prove very advantagious to us Hereby we come to know the true complexion and state of our Souls and see what Evidences and Certificates we have for Heaven Take Special notice of those Scriptures which speak to your particular Case were a consumptive person to read Galen or Hypocrates he would chiefly observe Direct 18 what they writ about a Consumption Great regard is to be had to those Paragraphs of Scripture which are most apposit to ones present case I shall instance only in three cases 1. Affliction 2. Desertion 3. Sin 1 Case First Affliction Hath God made your chain heavy Consult these Scriptures Heb. 12.7 If you endure chastening God dealeth with you as Sons (g) Job 36.8 Deut. 8.15 1 King 11.39 Psal 89.30 Heb. 12.10 11. Psal 37.39 Rom. 8.28 1 Pet. 1.6 2 Chron. 33.11 12. Rev. 3.19 2 Cor. 4.16 Job 5.17 Micah 6.9 Isa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin (h) Flagellis domini lasciva caro atteritur anima pennis virtutum ad coelestia sublevatur Bern. Ser. 10. de Coen d. John 16.22 Your sorrow shall be turned into joy The French have a berry which they call uve de Spine the grape of a thorn God gives joy out of sorrow here is the grape of a thorn 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more eternal and exceeding weight of glory The Limner lays his Gold upon dark colours God first lays the dark colour of Affliction and then the Golden colour of Glory 2 Case Secondly Desertion Are your spiritual comforts eclipsed see (i) Lam. 3.31 Psal 106.6 9. 103.9 Mark 15 34. Isa 8.17 49. ch 15.50 ch 10.54 2 Cor. 7.6 Isa 54.8 In a little wrath I hid my face from thee but with everlasting kindness will I have mercy on thee The Sun may hide it self in a cloud but it is not out of the Firmament God may hide his face but he is not out of Covenant Isa 57.16 I will not be always wroth for the Spirits should fail before me and the Souls which I have made God is like the Musician he will not stretch the strings of his Lute too hard least they break Psal 97.11 Light is sown for the Righteous A Saints comfort may be hid as seed under the clods but at last it will spring up into an harvest of Joy 3 Case Thirdly Sin 1. Are you drawn away with lust read Galat. 5.24 Jam. 1.15 1 Pet. 2.11 Abstain from fleshly lusts which war against your Souls (k) Pravae cupiditates sunt portae inferni per quas homines descenâ—unt ad inferos Lust kills with embracing Prov. 7.10 22 23. There met him a woman with the attire of a harlot he goeth after her as an Ox goeth to the Slaughter till a dart strike through his liver (l) Plato in Hepate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit c. Prov. 22.14 The mouth of a strange Woman is a deep Pit he that is abhorred of the Lord shall fall therein Go to the waters of the Sanctuary to quench the fire of lust 2. Are you under the power of Vnbelief read Isa 26.3 Thou wilt keep him in perfect peace (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mind is stayed on thee because he trusteth in thee Mr. Bolton speaks of a distressed Soul who found much comfort from this Scripture on his sick bed (n) Zeph. 3.12 Psal 34.22.55.22.32.10 Mark 9.23 1 Pet 5.7 2 Sam. 22.31
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
with most Spiritual profit I shall conclude all with two Corollaries 1. Content not your selves with the bare reading of Scripture but labour to find some spiritual increment and profit Get the Word transcribed into your hearts Psal 37.31 The Law of God is in his heart Never leave till you are assimilated into the Word Such as profit by reading of the Book of God are the best Christians alive they answer God's cost they credit Religion they save their Souls 2. You who have profited by reading the Holy Scriptures adore God's distinguishing grace Bless God that he hath not only brought the light to you but opened your eyes to see it that he hath unlocked his hid Treasure and enriched you with saving knowledge Some perish by not having Scripture and others by not improving it That God should pass by Millions in the World and the Lot of his Electing Love should fall upon you that the Scripture like the pillar of Cloud should have a dark-side to others but a light-side to you that to others it should be a dead letter but to you the Savour of Life that Christ should not only be revealed to you but in you Gal. 1.16 How should you be in an holy extasie of wonder and wish that you had hearts of Seraphims burning in love to God and the voices of Angels to make Heaven ring with God's Praises Object But some of the Godly may say they fear they do not profit by the Word they read Resp As in the body when there is a Lipothymy or Fainting of the vital Spirits Cordials are applied so let me apply a few Divine cordials to such as are ready to faint under the fear of non-proficiency 1. You may profit by reading the Word though you come short of others The ground which brought forth but thirty fold was good Ground Mat. 13.8 Say not you are Non-proficients because you do not go in Equipage with other eminent Saints those were counted strong men among David's Worthies though they did not attain to the honour of the first three 2 Sam. 23.19 2. You may profit by reading the Word though you are not of so quick apprehension Some impeach themselves of Non-proficiency because they are but slow of understanding When our blessed Saviour foretold his sufferings the Apostles themselves understood not and it was Hid from them Luke 9.45 The Author to the Hebrews speaks of some who were Segnes auribus dull of hearing Heb. 5.11 Yet they belonged to the Election Such as have weaker judgments may have stronger affections Leah was tender-eyed yet fruitful A Christian's intellectuals may be less quick and penetrating yet that little knowledg he hath of Scripture keeps him from Sin as a man that hath but weak sight yet it keeps him from falling into the water 3. You may profit by reading Scripture though you have not so excellent memories Many complain their memories leak Nec retinent patulae commissa sidelitèr (y) Hâ—â— aures Christian-art thou grieved thou canst remember no more then for thy comfort 1. Thou mayst have a good heart though thou hast not so good a memory 2. Though thou canst not remember all thou readest yet thou remembrest that which is most material and which thou hast most need of At a Feast we do not eat of every dish but we take so much as nourisheth 'T is with a Good Christian's memory as it is with a lamp though the lamp be not full of oyl yet it hath so much oyl as makes the lamp burn though thy memory be not full of Scripture yet thou retainest so much as makes thy love to God burn Then be of good comfort thou dost profit by what thou readest and take notice of that encouraging Scripture John 14.26 The Comforter which is the Holy Ghost he shall bring all things to your remembrance How we may make Melody in our Hearts to God in Singing of Psalms Serm. IX Ephes 5.19 Speaking to our selves in Psalms Hymns and spiritual Songs and making Melody in your Hearts to the Lord. IN the former part of this Chapter especially in the fourth Verse we have the Apostle checking carnal Mirth and accounting that a Sin which the Heathen Philosophers especially Aristotle in his Ethicks made a Vertue viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of jesting which they supposed was an ornament to their speech and a specimen of their ingenuity But in this Verse where the Text is we have the Apostle commending spiritual Mirth which he approves as a Duty which the Heathens especially in the primitive times accounted a Crime In the Verse going before the Text we have the Apostle condemning a Vice universally reputed so both by Christians and Heathens viz. Intemperance which doth usually frollick it in putidos sermones into foolish speeches fond gestures E vini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oritur laetitia quaedam sed impura quae tuming stibus tum inputidis sermoniâ—us se prodit Bod. impure Songs wanton Sonnets as Bodius observes But here in the Text the Apostle teacheth us a more refined way of rejoycing viz. To tune the heart in Psalms to raise the heart in Hymns and to vent the heart in spiritual Songs nay to make the heart a Quire where spiritual Musick may be chanted In the Text we have five parts remarkable viz. 1. The Singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians especially those who dwelt in the City of Ephesus Christians understand how to rejoyce in God their hearts can so set the Tune that God shall hear the Musick Zanchy well observes that the Apostle doth here make the Comparison between the Mirth which is made ex ubertate Vini from abundance of Wine and that which is made ex ubertate Spiritus from abundance of the Spirit The Drunkard's Song how toyish but the Saint's singing how triumphal how confused the one how sweet the other how empty the one even to the very Companions of their Cups and Mirth but how melodious the other even to the Lord himself And he gravely takes notice that gaudent pii sed garriunt ebrii Saints rejoyce but Intemperate persons drivel in their chat 2. The Song it self and here the Apostle runs division Cantio sacra est vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bod. Psalmi propriè ad locum Ethicum pertinent In Hymnis Dei beneficia facta miramur Qui vero concordiam consensum mundi contemplatur ille spirituali â—anticum canit Hier. diversifying Songs into three species which according to the descants of Learned men may be thus understoood And here Hierom gives us a dextrous Interpretation 1. Psalms saith he may belong to moral things what we ought to put in use and practise 2. Hymns may belong to sacred things what we ought to meditate on and to contemplate as the Power Wisdom Goodness and Majesty of
Praise the Lord for his mercy endureth for ever And when they began to sing and to praise the Lord set ambushments against the Children of Ammon Moab and Mount Seir which came against Israel and they were smitten Israel's success follows Israel's singing If the people of Israel will look to their Duty God will look to their Enemy and lay that Ambush which shall ensnare and overthrow their power 3. With Evident Miracles This we find upon Record Acts 16.25 26. And at midnight Paul and Silas prayed and sang praises to God and the prisoners heard them and suddenly there was a great Earth-quake so that the Foundations of the prison were shaken and immediately the doors were opened and every ones hands were loosed Behold here an eminent Miracle Prisons saluting the Prisoner's Liberty Paul and Silas singing set God on working and if their Tongues were loosed in Duty their hands shall be loosed for Liberty Singing like praying can work wonders Lorinus observes Angelicà peculiari â—peâ—d Sâ—lâ—tio Vinculorum accidit Lorin Case that the prisoners Chains were taken off and their bands loosed by the peculiar power and work of Angels And now I come to the main Case How we may make melody in our hearts to God in Singing of Psalms Answ 1. We must sing with understanding We must not be guided by the Tune but the Words of the Psalm we must mind the Matter more than the Musick and consider what we sing as well as how we sing The Tune may affect the fancy but it is the Matter affects the heart and that God principally eyes The Psalmist adviseth us in this particular Psalm 47.7 and so doth the Apostle 1 Cor. 14.15 Otherwise this sweet Duty would be more the work of a Chorister than of a Christian and we should be more delighted in an Anthem of the Musician's making then in a Psalm of the Spirit 's making A Lapide observes that in the Text 1 Cor. 14.15 the word understanding is Maschil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profound judgment We must sing wisely if we will sing gratefully we must relish what we sing In a word we must sing as we must pray now the most rude Petitioner will understand what he prays 1 Cor. 14.15 If we do not understand what we sing it argues carelesness of Spirit or hardness of Heart and this makes the Service impertinent Upon this the worthy Davenant cries out Facessunt Boatus Papistarum qui Psalmos in Templis reboant sed linguà non intellectu Dav. Non clamans sed amans cantat in aure Dei Aug. Adieu to the bellowing of the Papists who sing in an unknown Tongue God will not understand us in this Service which we understand not our selves One of the first Pieces of the Creation was Light and this must break out in every Duty 2. We must sing with affection Love is the fulfilling of this Law It is a notable saying of Augustine It is not Crying but Loving sounds in the Ears of God In Isa 5.1 It is said I will sing to my Beloved The pretty Child sings a mean Song but it delights the Mother because there is love on both sides It is love not skill makes the Musick and the Service most pleasing When we go about this Work we must lay our Book before us a heart full of love The Primitive Christians sang Hymns to Christ whom they entirely loved Love indeed is that ingredient which sweetens and indulcorates every Service 3. We must sing with real Grace This the Apostle admonishes us Col. 3.16 It is Grace not Nature sweetens the Voice to sing We must draw out our Spices our Graces in this Duty The Hundred forty four thousand which were Elected and Glorified Saints sang the New song Rev. 14.3 Singing is the tripudiating of a gracious Soul Gratia est devotionis radix Gorran Gorran well notes That Grace is the Root of true Devotion Wicked men only make a noise they do not sing they are like crackt Strings of a Lute or a Viol they spoil they do not make Musick The Righteous rejoice in the Lord Psal 33.1 The Raven croaks the Nightingale sings the Tune As God will not hear Sinners when they pray so neither when they sing the singing of Wicked men is disturbance not obedience Indeed the Saints singing is a more solemn Ovation Praising Him who causeth them to triumph in Christ 2 Cor. 2.14 The Saints above sing their Hallelujahs in Glory and the Saints below must sing their Psalms with Grace Fashion Puppets as you please they cannot sing it is the alive Bird can chirrup that pleasing noise 4. We must sing with excited Grace Not only with Grace habitual but with excited and actual the Musical Instrument delights not but when it is plaid upon In this Duty we must follow Paul's advice to Timothy 1 Tim. 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the Grace that is in us and cry out as David Psalm 57.8 Awake Love awake Delight The Clock must be pluckt up before it can guide our Time the Bird pleaseth not in her Nest but in her Notes the Chimes only make Musick while they are going Let us therefore beg the Spirit to blow upon our Garden that the Spices thereof may flow out when we set upon this Joyous Service Cant. 5.16 God loves active Grace in Duty that the Soul should be ready trim'd when it presents it self to Christ in any Worship 5. We must sing with spiritual joy Indeed singing only makes joy articulate it is only the turning of Bullion into Coyn as the Prophet speaks to this purpose Isa 65.14 Isa 65 14. Singing is only the triumphant gladness of a gracious heart a softer Rapture We must sing as David danced before the Ark 2 Sam. 6.15 with shouting and rejoycing in God We sing to Christ And Dr. Bound observes There is no joy comparable to that we have in him this is joy unspeakable and full of glory Joy must be the Selah of this Duty 6. We must sing with Faith This grace only puts a pleasingness upon every service if we hear the Word must be mixt with Faith Heb. 4.2 if we pray it must be the prayer of Faith Jam. 5.15 We must bring Faith to Christ's Table or else as Austin saith Dormit Christus si dormit Fides Dormit Christus si dormit Fides Aug. if Faith sleeps Christ is likewise asleep and so Faith must carry on this Ordinance of Singing especially there must be a credence in the Hallelujahs above we must believe that the Saints here are only tuning their Instruments and the louder Musick will be above that in glory there will be such pleasing sounds which the Apostle tells us 1 Cor. 2.9 No Ear ever heard 7. We must sing in the Spirit As we must pray in the Spirit Jude v. 20. so we must sing in the Spirit the Spirit must breathe as well as Grace act or the Voice sound in this Duty
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
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
their respective Superiours in Church or Family 1. Superiours in the Church These under what Name or Title soever the Scripture presents them are all bound to Catechize that is in a most plain and sound manner publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion This duty so peculiarly belongs to them that their whole work and office is set down under the name of Catechizing Let him that is taught in the Greek it is Catechized Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate unto him that teacheth in the Greek that Catechiseth But to speak closely 1. Was not Paul a great Apostle yea the Grand Doctor of the Gentiles and yet he professeth himself a Catechist Paul's work was to plant as well as to water and to beget as well as to bring up 1 Cor. 6.7 and 4.15 Paul compares himself to a Nurse 1 Thess 2.7 the Saints to Babes such as had need of Milk and not of stronger meat 1 Cor. 3.1 Heb. 5.12 13. Paul professeth himself to be one of God's Stewards 1 Cor. 4.1 2. and if faithful he will see that the meanest the weakest in the Family hath his due allowance In a word Paul stiles himself a Master-builder 1 Cor. 3.10 And wherein lies the Art and Honour of a Master-builder so much as in solidly laying the Foundation-stone lest for want of it the building totter Mat. 7.26 27. 2. Was not Peter a great Officer in the Church and yet sure I am that whatever Dispensation Peter's pretended Successor or any of his Allies may boast and crack of Peter himself stands charged with feeding Lambs as well as Sheep John 21.15 In the Church there are not only adult and perfect Fathers and strong in Faith but Infants and Babes weak in Faith such as are ignorant of the word of Righteousness Is 40.11 Lambs to be carried in the bosom 3. The great dulness incapacity and slowness of heart that is in the people to understand by any other way of teaching calls aloud for this Elementary way of teaching By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith are by these little morsels of Catechising as it were chewed for them nourished up unto Salvation This manner of teaching the Prophet hints Is 28.10 13. like a discreet School-master not to pour in his Precepts all at once for then like water pour'd on narrow-mouth'd Vessels 't would mostly run over but instill drop by drop It becomes Pastors to be frequent in Preaching to be accurate in their Sermons but yet they may by no means forget the shallow Laterem lavat serpendum humi cum suis quasi balbutiendum indocible intractable temper of their hearers 'T is in vain to give great Gobbets of meat to an infant so far from feeding of him that is a ready way to choak him That Ministry usually proves the most effectual that drops as the Rain and distills as the Dew Deut. 32.2 Ezek. 20.26 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens What blasphemous Disputes against the infinite Merit and Deity of our Saviour as if we intended to justifie the Jews in condemning him to the Cross for avouching himself the Coessential and Coeternal Son of God Joh. 19.7 Biddle 's Lat. How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost What proud brags of the purity of man's Nature and the sufficiency of his power to save himself How daring have men been to decry the Scriptures the Lord's Day and all the Ordinances of God's Institution to despise the Sacraments as if they were as beggerly Elements as the Jewish Ceremonies to deride singing of Psalms as if David's Harp were out of tune to reject Prayer as if they were rais'd to such a plentiful measure of Spiritual Riches that it were a shame for them to crave any further supply In a word scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib and that from the Hand of those whose hearts did ere-while seem ready to expose their heads to the greatest hazard for the least title of sacred Truth And whence all this but from Ignorance of Truth Had Truth been clearly understrod it could never have been so unworthily undervalued much less so treacherously undermined and least of all so impudently affronted as wo is us we behold it both to our grief and horror And whence this Barbarous Ignorance but from want of due Catechising Hinc illae lachrymae Ob. 1. True The laying of Foundations Instructions in the first Principles of Religion a most useful necessary work but what ground is there in the Holy Scriptures for that Form or manner of Catechising as is now in use viz. By way of Question and Answer Sol. 1. There are several Texts of Scripture from which the Learned conclude that this Mode of Catechising was used in the Apostles days and by the Apostles themselves and their immediate Successors and this in imitation of the Jews Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had A Form of Knowledg and of the Truth in the Law out of which they Instructed the Ignorant and taught Babes Thus Rom. 6.17 the Apostle had given the Romans A Form of Doctrine and to Timothy A Form of sound words 2 Tim. 1.13 A Form of sound words which contained the principles of the Doctrine of Christ and the first principles of the Oracles of God six whereof are distinctly mentioned Heb. 5.12 with 6.1 2. To these plain and fundamental Rules as to their Standard the Apostles would have all Doctrines that were Preached to be brought and tried and so far to be allowed of as they held proportion with them This is that which the Apostle calls Prophesying according to the proportion of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 Thus the Magdeburg from these Scriptures assert That there was a Catechism delivered by the Apostles in which they had drawn the Doctrine of the Gospel into short heads for instructing of the Children of the Church Eusebius saith That there was one set apart on purpose for this Office in the primitive Church called the Catechist qui Catechismum docebat and others called Catechumeni that learnt the Catechism and these were of two sorts 1. Jews and Heathens that offered themselves to be listed among the Christians and were not as yet sufficiently seen in the great fundamentals of the Christian Religion 2. The Children of believing Parents that had been Baptized Both these were put under the careful institution of the Catechist and by him to be so far instructed till they had
attained so much knowledg in the Principles of the Christian Religion as that the Heathens might be admitted to Baptism and the Christian Children to the Lord's Supper To this custom some of the Learned judge that Peter alludes in 1 Pet. 3.21 not the putting away of the filth of the flesh but the Answer of a good Conscience towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.15 Aâ—lusio factâ— ad morâ—m veterem Catechistarum irâ—e rogantium Catecâ—umenos a daltos ante Bâ—ptisâ—um 〈◊〉 qui ad Christianismum vel gentilitate vocati Credis Credo Abrenuntias Abrenuntio Cujus origo in exemplo Eunuchi Ac. 8.37 Spant dub Evang. Pars 3. p. 97. Trap. in Mat. 13.51 Bowles Pastor Evaag l. 2. c. 5. by the Resurrection of Jesus Christ True the main thing is the Answer of a good Conscience in a man 's own self yet there was a good Answer in his mouth to the Catechist who was to ask them a reason of the hope that was in them 3. The Primitive Fathers that trod on the Heels of the Apostles and were most likely to be best acquainted with the Apostles practice highly esteemed this way of teaching and constantly used it Cyprian saith Optatus used it at Carthage Origen at Alexandria Hence Clemens Alexander his paedagogus Cyril Mystagog Lactantius his Institutions Athanasius his Synopsis Augustine his Enchirid. Liber de Doct. Christianâ de Catechiz rudibus Fulgentius de fide 4. Many of the Antient Councils made Decrees and Canons for Catechising Concil Neocaes Can. 6.7 Concil Tolet. Can. 24. In this consent all the Reformed Churches uno ore Nay which is more the Papists themselves that were assembled in the Council of Trent observing that in the later Spring of the Gospel the use of Catechizing in the Reformed Churches was one of the special means of with-drawing People from the darkness of Popery to the light of the Gospel and of so firmly grounding professors in the true Religion as nothing could with-draw them from the same and so the Hereticks as they were pleased to stile them had got much ground strongly moved the Councel that there might be a Catechism compiled of the Principles of the Romish Religion as that that was most likely to give check to that deluge of Heresie which through the Hereticks Catechising was breaking in upon them 5. This manner of Teaching by way of Catechising viz. By propounding the Question and putting the child to Answer it as the Echo doth the Voice is a most ready way to make any Instruction to take Whence it is that in all Schools of Learning this course is taken viz. The Teacher propounds his Questions and requires Answers from those that are instructed whereas if you speak never so well or so long yea the longer the worse in a set and continued Speech it useth to vanish in the Air without any observable notice or after fruit 2. Superiors in the Family and these are Parents and Family Governors to whom we may adjoin School-masters and Tutors These all are concerned in this great duty of Training up and Catechizing those that are committed to their Charge and Conduct 1. How deeply Parents are obliged to this Duty is written as it were with a Sun-beam in the Scriptures where we find Precepts Presidents Arguments more than many to evince it Ex. 10.2 Ex. 12.24 26 27 with 13.8 14 15. Josh 4.6 7 21 22 24. Deut. 4.9 10. Ainsw in Deut. 6 6 7. 1. Precepts The Israelites are bound to tell in the ears of their sons and of their sons sons what things the Lord had wrought in Egypt that they also might know Jehovah to be the Lord. The Parents are bound to be Expositors of that great Rite of the Paschal Lamb and of the Stones set up in the midst of Jordan bound also to teach their Children the words which they heard from the Lord their God in Horeb even the Ten Commandments How doth this Duty sparkle with a Radiant Lustre in that great Text Deut. 6.6 7 These words which I Command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way Ainsw in Deut. 6.6 7. and when thou liest down and when thou risest up It is the Eternal God that here gives forth his strict Command to Parents These words all these words Precepts Promises Threatnings shall be in thy heart not in thy head only so as to know but in thy Heart to affect An Heart inflamed with the Love of God and his Truth Joel 1.3 Deut. 11.19 God knew was one of the most effectual means to engage the Tongue to make known his Truth but not only in their Heart but Houses too Thou shalt teach them thy Children nor was this a Ceremonial Precept or a Command given peculiarly to the Jews for their assistance in their Remembrance of the Law of God as their Phylacteries and fringes c. Exod. 13.9 Deut. 6.8 9. but was and is a Moral perpetual standing Precept binding us in Gospel-times as well as them The same things we find in this Text we find also in the New Testament The word of Christ must dwell richly in us all one with this here Let it be in thine heart Col. 3.16 and in our Houses also we must teach and admonish others Eph. 6.4 we are to bring up our Children in the Nurture and Admonition of the Lord. 2. Branches in this Precept 1. Parents warned not to abuse their Authority by provoking their Children In the best of Parents there is not only Natural affection but also Natural corruption by reason whereof if they watch not well they will be very prone not only to be rash but furious with their Children that their Will may be fulfilled Therefore is this bridling Caution needful provoke not 2. Parents are here commanded not to neglect to lay out and improve their Authority in instructing their Children This also is necessary because Parents are too too apt to be fondly indulgent and on that account careless to bring up their Children in such courses as are necessary for knowing and doing the Will of God Both therefore are of special use Do not provoke but instruct Yea in instructing take care that you do not provoke and so instructing you will not at least you shall not have cause to provoke for a well instructed Child is in God's way to be an Obedient Child and very tractable to instructing Parents so that there will be no occasion of provocation from him or being provoked against him Bring them up therefore we must but in what In the Nurture and Admonition of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all profitable knowledg Vid Zanch. Musc in Loc. suitable to a Child's Age and State for the composing and framing of him by this his knowledg unto a commendable and vertuous carriage for the
but the whole made up of these parts And the whole must needs be such as the parts are of which it consists Families are but like the Book in loose sheets and Kingdoms like the Book bound up The one but like letters that are single and apart the other like letters joined together Now if the sheets be not good or the letters not good the book or writing cannot possibly be good Give us the best Magistrates let them Enact the best Laws and back them with the strictest Exccution yet Societies will be naught whilest Governours of Families neglect their duty in Religious Education 3. With what a Cloud of Witnesses do the Holy Scriptures present us of Governours of Families that have been greatly conscientious in their faithful discharge of this duty Josh 24.15 We told you before of Abraham's Trained Instructed Catechized servants Gen. 18.19 After him Joshua who resolves that whatever others might do he and his houshold would serve the Lord though others should forsake the Lord yet he like Noah and Lot just in his Generation Joshua doth not only chuse to be saved by Jehovah but to serve Jehovah But more especially observe the latitude and circumference of his choice I and my House Not himself without his Family much less his Family without himself but himself and his Family and first himself and then his Family We vvill serve the Lord. Lo here the firmness and stability of Joshua's choice We will serve the Lord not only we desire to do it but we are fully resolv'd to do it Hear what David promises and pre-ingages when ever he came to sway the Royal Scepter viz. to be a singular example both as a Prince and as a Master of a Family Psal 101. In which respect this Psalm should be often read and ruminated on by such that their Houses may be as the House of David Zech. 12.8 And as Melancthon attests concerning the Palace of George Prince of Anhalt that it was at once Ecclesiastica Academica Curia a Royal Court a Learned Academy and an Holy Church Act and Mor. 1559. fol. Mr. Fox reports that Bishop Ridley often read and expounded this Psalm to his houshold hiring them with money to get it by heart Well what says David here v. 2. I will behave my self wisely in a perfect way I will begâ—n the intended Reformation at my self and then set things to rights in my Family I will walk within my house with a perfect heart and then see what work he makes how conscientiously he demeans himself towards those under his Family-charge from v. 3. to 8. Good Governours of Families are like that Noble-man who had for his impress two bundles of Millet bound together with this Motto Servare servari meum est for the Nature of Millet is to guard it self from all corruption and all those things that lye near it 'T is a rare Elogy that is given the late Reverend and Religious Dr. Chatterton that he was an House-keeper 53 years yet in all that time never kept any of his Servants from Church to dress his Meat saying Clark's lives that he desired as much to have his Servants know God as himself In short observe the strain and current of the whole Scriptures Dr. Jacom â— Dom. Deo Jun. â—07 and you shall find very few or none of those Family-Governours that were really converted themselves but they gave this excellent testimony of the Truth and soundness of the Grace of God in them viz. in being careful and sollicitous to beget and breed it in the hearts of those that were under their roof and charge If Esther fasts so shall her Maids too Esth 4.16 And in the New Testament we find the Masters interest and duty taken to be so great for the Conversion of the rest that as he was not to content himself with his own Conversion but to labour presently that his houshold should join with him that so the whole Family at once might be devoted to God So God did bless his own Order and Ordinance to that end And where he imposed duty on Masters he usually gave such success that commonly the whole Family was converted and baptized with the Ruler of the Family So we read Act. 10.2 Cornelius a Centurion a godly Captain a devout man and one that feared God with all his house to whom the Angel promised that Peter should tell him words whereby he and all his houshold should be saved Acts 11.14 Doth the Lord open Lydia's heart to attend to the things spoken by Paul It follows instantly she was baptized and her houshold Doth the Gaoler believe on the Lord Jesus Paul assuxes him that he shall be saved and his house and so it was for he and all his were baptized streightway for he believed in God with all his house Acts 16.32 33 34. Christ no sooner comes to Zacheus his Soul but Salvation comes to Zacheus house Luke 19.9 Crispus believes on the Lord with all his house Acts 18.8 The Noble man himself believed and his whole house John 4.53 These Family-Governours it seems took special care of the welfare of their Servants Souls did not act like Turks who mind nothing about their Slaves but their doing their own work These judg'd that if it were cruelty not to allow their servants bodily food much more savage and bloody to starve their Souls And therefore it might well be said of those happy Servants whom Providence fixt under their Conduct as the Queen of Sheba of Solomon's Servants 1 Kings 10.8 Happy are these thy servants which stand continually before thee and that hear thy wisdom Obj. But there are some Masters whose weakness and delusion I cannot but pity that are apt to object thus True 't is good to teach our ignorant Servants but we must question yea in our Consciences doubt whether we may require and command them to learn Will not this incroach on the Liberty of their Consciences which ought to be left free Sol. 1. I cannot but wonder at this depth of Satan who so strangely inveigles men to tolerate all things by meer scrupling of them and to let the Reins loose purely out of strictness To think it a sin in themselves to press a duty on others and no less than a breach of God's Holy Laws to injoin the keeping of them 2. Tell me how comes it to pass that Masters who can allow themselves to be severe enough to their Servants for loytering in their Shops cannot find in their hearts to rebuke them for neglect of their Souls that they who hold themselves bound in Conscience to inform their Servants in all the secrets of their Trade should think themselves as much tied up from pressing them to learn the Mysteries of Religion 3. There is but too much cause of fear lest they who use not all the means they can to bring their own Servants to the Faith be themselves brought at last to an unprofitable Repentance
Counsels go down glibly When persons are fully satisfied that in all our Addresses to them we study only their benefit and profit this opens an effectual door to all the means that we shall use Thus Paul accosts the Romans I long to see you that I may impart unto you some spiritual gift Rom. 1.10 11. Thus he smooths his way to the Philippians Phil. 1.8 God is my Record how greatly I long after you all in the bowels of Jesus Christ Labour then to get their love their good esteem and the work will thrive beyond expectation Love is like the oiling of the Key which makes it to open the lock more easily love greaseth the nail and makes it enter with more facility 2. To holy hearty serious affectionate frequent admonition add an exemplary Conversation Inferiours are apt to be led rather by example than rule and are more prone to imitate Practices than to learn Principles They are more mindful of what we do than of what we say and they will be very prone to suspect that we are not in good earnest when they see that we command them one thing and do another our selves When we teach them well and do amiss our selves we do but pull down with one hand what we build with the other Like a man that at the same time sings a lovely Song and drowns the melody of it by playing an ugly Tune When the Father is immodest the Child that sees it soon grows impudent and therefore the Ancients thought themselves concern'd to be very reserv'd and cautelous before their children Maxima debetur pueris reverentia Psal 101.2 Nâ—l faedum dictu visâ—que ea limina â—angat intra quae pura est Pâ—il 1.4 Col. 1 3. Rom. 10.1 Walk as David therefore in thy house with a perfect heart Let thy children and servants behold nothing in thy deportment which if follow'd may prove sinful 3. To an exemplary conversation add faithful fervent humble constant supplication Paul without ceasing makes mention of his heart's desire and his prayer to God for Israel was that they might be saved Ministers like spiritual Priests should not fail to offer their daily Sacrifices for their people confess their iniquities bewail their misery and cry mightily to God for his mercy All our instructions without prayer will do no good Go to God to sanctifie all By prayer carry thy children servants to the blessed Jesus in the Arms of Faith and beseech him to bless them by laying on his hands on them as Isaac did The accustomed Ceremony used in Blessing Beza in Mat. 19. Impositio manuum Symbolum fuit apud Judaeos familiare quoties solâ—nnis erat precatio vel benedictâ— Mat. 15.22 Gen. 27.1 and 48.9 14. with Matth. 19.13 and Mark 10.16 How pathetically did Abraham plead with God for Ishmael Oh that Ishmael might live before thee Gen. 17.18 Bathsheba calls for Solomon the Son of her Vows Prov. 31.2 Austin the Child of Monica's prayers and tears O pray then pray earnestly O that this my Son Daughter Servant might not dye for ever Thou Lord art the Prince and Lord of Life O speak powerfully to their poor Souls that these pieces of my bowels that are now dead in trespasses and sins may hear thy voice and live Cry out to God with that poor man in the Gospel Lord have mercy on my Son Matth. 17.15 If a Mother do as the Woman of Canaan did Have mercy on me O Lord my Daughter is grievously vexed with a Devil If he seem not to hear and to be silent go nearer to him by Faith and cry Lord help me Lord help me If his Answer seem to be a repulse do not thou desist but rather gather Arguments from his denial as she did and conclude that if he once open his mouth he will not shut his hand and if importunity may prevail with an unrighteous man then much more it will obtain with a gracious God Never leave him therefore till by laying hold on his own strength thou hast overcome him At last thou mayst hear that ravishing voice O Woman be it unto thee even as thou wilt and see thy Daughter made whole from that very hour 4. Lastly To fervent supplication add wary inspection Keep a strict hand Dr. Jacomb Dem. Dâ—c 83. and a watchful eye continually over those that are committed to your charge your utmost care and vigilancy in this will be found little enough How soon will those Gardens that now look like a Paradise be overgrown with weeds if the Keepers thereof do not look to them daily How soon is Childhood and Youth tainted with sin if it be not narrowly watcht Be thou diligent therefore to know the state of thy Flock and look well to thy Herds Carefully observe the natural temper of your inferiours you will by this the better know how to apply your selves to them in advice reproof correction Observe the first sprouts and buds of what is either good or evil in them encourage commend reward them in the one curb restrain and prevent the further growth of the other Do they begin to take God's Name in vain Do they nibble at a lye Doth Pride in apparel peep forth Be sure to kill this Serpent in the very egg to crush this Cockatrice in the Shell 2. Thus of Superiours A word to Inferiours and I have done Dear Lambs the Searcher of Hearts knows how greatly I long after you all in the Bowels of Jesus Christ Shall I prevail with you to remember this when I am laid with my Fathers viz. That 't is no less your Duty to make Religion your business in the relation of Children and Servants than 't is ours in the relation of Parents and Masters Oh what a credit what a glory is it to drink in the Dews of Godliness in the morning of your lives What a lovely sight to behold those Trees blossoming with the fruits of the Spirit in the Spring of their Age Better is a poor and a wise Child than an old and a foolish King Eccl. 4.13 What a Garland of Honour doth the Holy Ghost put on the head of an holy Child How profitable is early Piety Some Fruits ripe early in the year are worth treble the price of latter Fruits Godliness at any time brings in much gain but he that comes first to the Market is like to make the best price of his Ware On the other side how dangerous are delays Remember Children late Repentance like untimely fruits seldom comes to any thing Your lives are very uncertain As young as you are you may be old enough for a Grave Oh then seek your God 1 Tim. 6.6 We read of one that truly repented at his last gasp that so none might despair but 't is of but one that none might presume and seek him when and whiles he may be found Isa 55.5 If thou refuse him now he may refuse thee hereafter I have heard of one that deferring Repentance
to his old age and then going about it heard a voice des illi furfurem cui dedisti farinam give him the Bran to whom thou hast given the Flour Every day renders you more and more indisposed The longer sin and Satan possess the Forts of your hearts the more they will fortifie and strengthen them against God and Holiness Jer. 13.23 your God deserves your youth The best God deserves the best of days Briefly your God will call you to an account for your youth Eccles 11.9 Here is a cooler for the high-flown Youngster's courage The words after an Ironical concession thunder out a most dreadful commination Well then be perswaded truly to Reverence and honor your Parents Masters Ministers Even Lambs will kneel to their Dams Mal. 1.6 Eph. 6 2. Levit. 19.3 Reverence them inwardly in your hearts with an awful fear outwardly in your lives in language and in carriage Gen. 4.12 1 Kings 2.19 Obey your Superiours Eph. 6.1 In a word read Prov. 2.1 to 6th 1. My Son if thou wilt receive my words and hide my Commandments with thee 2. So that thou incline thine ear unto Wisdom and apply thine heart unto Vnderstanding 3. Yea if thou criest after Knowledg and liftest up thy voice for understanding 4. If thou seekest her as Silver and searchest after her as for hid Treasures 5. Then shalt thou understand the fear of the Lord and find the knowledg of God Up therefore and be doing and the Blessing of him that dwelt in the Bush shall be with you How may it appear to be every Christian 's indispensable Duty to partake of the Lord's Supper Serm. XII 1 Cor. 11.24 This do in Remembrance of me THese words are a Command of the Lord Jesus received through revelation by the Apostle Paul and by him as Christ's Herauld proclaimed to the Church that not only this particular Church of Corinth but that the whole Catholick Church of Christ in their successive Generations until his second coming might take notice thereof and yield obedience thereto as to a command of that nature wherein very much of the glory of their once crucified Redeemer and their own spiritual joy and consolation is concerned this will further appear in the following explication of the words In the words you have four parts two of which are expressed and the other two implied 1. A duty this do 2. The end for which in remembrance of me 3. The Obligation to the duty Christ's command this is implied 4. The persons under the Obligation the whole Church Catholick militant so far as they are Scripturally capacitated thereto this likewise is implied But of these in their order 1. The duty this do What is this to be done the Apostle tells you in the beginng of this verse and in the following verse and it is this This broken bread take and eat This Cup take and drink Here is a Duty my brethren so plain so easie of whose obscurity or difficulty certainly we have no cause to complain For what can be less obscure than a command so evidently expressed and what more easie than to eat and drink and call to mind the greatest and best of friends that loved us and washed us from our sins in his own blood Rev. 1.5 and surely then a neglect herein must needs prove a sin that will admit of no excuse But if any of you be offended at the outward meanness of the Ordinance and be thereby tempted to neglect the observance I wish you to remember who they were that stumbled at Christ himself because of the poverty of his Parents is not this say they the Carpenter's Son Mat. 13.55 This was the introduction to their rejecting of Christ and to that great plague that followed viz. their being rejected of Christ Certainly as the meanness of his Parents ought not to have prejudiced the glory of his person to those infidels so ought not the seeming poverty of these elements of bread and wine any waies abate of the glory of that mystery of our Redemption that is shadowed out by them I know our carnal reasonings are apt to suggest that since Christ intended to leave behind him a monument of the greatness of his person and of his gracious undertaking in redeeming a Church to himself by his blood that it would have been more suitable to the honour of such an undertaking if the monument had been more magnificent as if he had given in charge to his Disciples to have erected his Statue of beaten gold and set it up in the places of their solemn Assemblies as the Roman Senate used to do for the honour of their excellent men whose Statues they erected In their Capitols or as the London Senate doth in honour of their Kings they give them their Statues in their Royal Exchange To this I say that certainly Christ is wiser than man and that this memorial of himself which is already appointed by him is more sutable to the end intended than what our vain thoughts have or can propose For to what end should he have caused such golden statues to have been erected to his memory when he was so acquainted with the nature of man and with his propensities to Idolatry and therefore could not but foresee that at least they would probably make no better use of them than the Israelites did of the Brazen Serpent to whom they most unworthily paid that honour that was only due to God himself And that this is no vain conjecture I only desire you to call to mind that though the wisdom of our Saviour pitched upon bread and wine that of all things seem most unfit to make Idols of yet what bad use men have made thereof and how foolishly their vain minds have transubstantiated them into God I need not tell those that know there are Papists in the World and have heard of their Idolatrous doctrine of Transubstantiation But peradventure some may yet further urge that since it pleased our Saviour to chuse to appoint a feast for his remembrance it had been meet this feast should have been more magnificent and consequently more significant of the Majesty and riches of that Lord whose Table it is but to have only a piece of broken bread a cup of wine what poor man could have made a meaner entertainment This also is easily answered I say therefore that such a pompous feast you talk of had not so well comported with his principal end in the institution for Christ did not in this Supper intend the filling of your bellies but the refreshing of your souls it was not instituted for that end as the Feast of first-fruits among the Jews for the remembrance of God's blessing of the earth and giving them full harvests but for the remembrance of things of a higher nature of things invisible spiritual and eternal as the saving you from sin the law from the grave and hell which were all procured by the breaking of Christ's body and
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
humiliations more affectionate and evangelical As in that fast I mentioned before Neh. 9. The Levites did stand up among the people and begin the day with blessing God Blessed be thy glorious name which is exalted above all blessing and praise ver 5. and so they proceed to recite a catalogue of God's mercies even from the first call of Abraham to their settlement in the Land of Canaan which reacheth to ver 25. And all this was to bring in the Nevertheless mention'd v. 26. with the greater Emphasis to their humiliation Nevertheless they were disobedient and rebelled against thee and cast thy Law behind their backs and shew thy Prophets c. and the same we may observe in Ezra chap. 9. He takes notice of the reviving God had given them in their bondage and the Nail in his holy place and the Wall in Judah and Jerusalem ver 8 9. the more to aggravate the peoples sin in doing according to the abominations of the Canaanites and mingling themselves with the people of the Land ver 1 2. The goodness of God is said to lead men to Repentance Rom. 2. And therefore mention is to be made of it upon a day when the exercise of Repentance is specially in season Yea Thanksgiving also is requisite as an attendant of supplication for the giving thanks for mercy received is an effectual way to obtain New mercy According to that known saying Efficacissimum genus rogandi est gratias agere Giving thanks for mercy received is the most effectual way to obtain new mercy Thanksgiving carries supplication in the spirit of it And if according to the Apostle Phil. 4. We are in every thing to make known our request with supplication and thanksgiving then when ever we come to God with Supplications we are to couple them with thanksgiving 6. The last duty I mention which is the Appendix to the rest is that of Alms-deeds for when we come to beg mercy from God we should not forget to shew it to men And he that stops his ear to the cry of the poor Prov. 21.13 he may cry but shall not be heard yea his prayers are so far from coming up as incense before God that they are an abomination Cornelius that was a man much in prayer and fasting also as is noted of him Act. 10.30 was full also of Alms-deeds Act. 10.31 and both together came up as a memorial before God Alms-deeds as they are not to be confined to a fast day so surely are not to be excluded He that vvill on such a day shut up his purse let him take heed least God shut up against him his ear his heart and his hand The People complain Isa 53.8 Wherefore have we fasted and thou seest not God tells them they fasted but shewed not mercy and therefore fasted not aright and then tells them what was the fast that he had chosen ver 7. Is it not to deal thy bread to the hungry and when thou seest the naked that thou cover them c. Certainly those duties that ought to follow our fasting or else it avails nothing with God ought not to be shut out of the duties of such a day if there be call and opportunity thereunto Thus I have shewn the duties of a fast day which are external with respect to the outward performance And next I shall shew what frame of spirit is requisite to such a day without which all these duties may be externally performed and yet the fast not accepted Rom. 2. ult For as the Apostle saith of Circumcision It is that of the heart and of the spirit so is that fasting that is well pleasing to God There may be confession supplication renewing the Covenant Thanksgiving Alms-deeds and yet if there be wanting a suitable frame of heart all this may be but as a body without the soul or matter without form that may have praise with men but none with God Now this frame of soul consists in 1. Self-debasement 2. Godly sorrow 3. Filial fear 4. Ingenuous shame 5. Inward purity 6. Evangelical faith and hope I shall speak briefly to them all 1. Is self-debasement God complains of the Jews fasting Isa 58.5 they did hang down their heads like a bulrush but their souls did not bow down within them We call a fast day a day of humiliation but we have the name but not the thing if the soul be not humbled What is it for the body to wear sackcloth if Pride cover the heart or to spread ashes under us if the soul lye not down in the dust or to fast from bodily food if the soul be not emptied of self-fulness 2. Godly sorrow A fast day is for afflicting the soul and how is the soul afflicted without true sorrow The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a fast is derived from a root that signifies to afflict so essential is the afflicting the soul to the day It was a charge against the Jews Isa 58.2 Behold in the day of your fast ye find pleasure What kind of pleasure it was is not there mentioned but it was some sinful pleasure that was not congruous to the day Daniel speaks of his fast ch 10.3 I sat full three weeks mourning As at our funerals many enter the house of mourning and wear black but there is no mourning within nor no garment of heaviness covers their soul So do many enter the day and duty of fasting but no godly sorrow enters with them into it or attends them in it Every thing is beautiful in its season Eccl. 3.11 A fast day wants its beauty if no true sorrow attends it We make confession of sin but if there be no sorrow we feel not what is spoken and what will words of confession avail Ephraim is said to bemoan himself Jer. 31.18 And God is said to hear it and he bemoaned him also But how can we think God's heart should be affected with our confessions when our own are not The Jews upon their solemn days had their solemn sacrifices A fast day is a solemn day and it is not to be without its sacrifices and the great Sacrifice or Sacrifices of the day is a broken and contrite spirit psal 51. 3. Filial fear Natural fear hath sometimes brought a people to the duty and a filial fear is to be exercised in the performance of it as Jehoshaphat feared and then proclaimed a Fast 2 Chron. 20.3 And so did the King of Nineveh Jonah 2. when God's judgments are abroad we ought to fear and this fear should lead us to meet him in the ways of his judgment by prayer and fasting for all our serving God is to be coupled with fear Psal 2.11 our rejoycing is to be with trembling much more our mourning In a fast day we especially deprecate God's wrath and therefore we ought to have such a sense of it as may cause sacred fear There is no affection of the soul but ought to be
sanctified to the service and honour of God and so fear among the rest and is then to be exercised when we draw nigh to God especially in the solemn duties of a fast 4. Ingenuous shame Sin is in it self a shameful thing and therefore when it is confessed upon a solemn day it ought to be with shame As Ezra hearing of the sin of Israel after their return from their captivity he sate astonied untill the Evening and then riseth up and rends the mantle and speaks to God O my God I am ashamed and blush to lift up my faee unto thee Ezra 9.5 And to us belongeth confusion of face said Daniel in his fasting Dan. 9.8 Two things cause shame One is to act contrary to our own reason an I the other is to act unsuitably to another's kindness The one is absurd and the other is disingenuous and both may cause shame And there are both these in sin especially when committed with allowance for right reason doth condemn it and it is a high violation of the law of kindness to return evil where we receive all our good 5. Inward purity by which I mean not a total freedom from sin but a freedom from a corrupt end and the secret allowance of sin in our fasting Either of these will spoil the fast 1. A corrupt end As the Pharisees who fasted to appear religious before men And the Jews in Babylon who fasted but did ye fast to me even to me saith the Lord Zach. 7.5 their end was not right 2. A secret allowance of sin this made the Jews fasting of no avail with God Jer. 14.10 They have loved to wander There is their allowance of sin And when they fast I will not hear their cry ver 12. There their fast turns to no account It is said of Ahab he rent his cloaths put on sackcloth and fasted 1 Kings 21.27 But still he kept fast his sin and so not accepted As when the Jews came to enquire of God Ezek. 14. God tells them he well not be enquired of by them And why because they set up Idols in their heart v. 7. so if men come to God by fasting and prayer and have in their hearts an allowance of sin which God the searcher of hearts can know they bring an Idol along with them in their hearts and their prayer and fasting are rejected of him David well knew this when he saith If I regard iniquity in mine heart God will not hear my prayer Though men while they are fasting and praying are not visibly acting sin yet God seeth the aspect of the soul if that be looking towards sin with pleasure and delight as that Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there imports the prayer is rejected Si j'eusse pentè quelque malice c. Or if we read the words as the French Translation I think more properly renders them If I had regarded some wickedness in my heart God would not have heard my prayer the sence is the same to my present purpose 6. Evangelical Faith and Hope in God All our confessions and humiliations and supplications ought to be joined with faith in Christ and hope in God's mercies or else they want the great Ingredients of their acceptableness with God As in Ezra's fast Shechaniah stands up and saith to him we have trespassed against our God and taken strange wives c. Yet there is hope in Israel concerning this thing Ezra 10.2 And to the Lord our God belong mercies and forgivenesses said Daniel in his fasting Dan. 9.9 God's mercy and Christ's merits should bear up our faith and hope while our sin is casting us down with sorrow As Samuel endeavoured to bring the people first to a sense of their sin in their choosing a King and then bears up their faith and hope by telling them God will not forsake his people for his name sake 1 Sam. 22.22 and David while he was confessing his sins of adultery and murther Psal 51. yet stileth God the God of his Salvation ver 14. and whiles he was crying to God out of the depths as he speaks and making his supplication Psal 130.1 2. yet he joins therewith faith and hope in God's mercy ver 4. But there is forgiveness with thee that thou mayest be feared All our duties even our fasting and humiliations ought to be perform'd Evangelically which cannot be except faith and hope do accompany the performance of them 3. I next proceed to speak of the special occasions that call us to this religious fast 1. Is the affliction and distress of the Church When the Jews were in great distress then Esther appointed Mordecai and the Jews to fast Esther 4.16 When the Ammonites and Moabites invaded Judah with a great Army then Jehoshaphat proclaimed a fast 2 Chron. 20.3 When a great famine was upon the land of Israel then said the Prophet Joel ch 1.14 Sanctifie a fast call a solemn assembly And when the Jews were in Babylon then they kept their fast of the 4th 5th 7th and 10th month all the time of their captivity though the several months had respect to some particular calamities that befel them in those months Sympathy and sorrow are naturally exprest by fasting and are spiritually to be exprest with respect to the Churches distress by a Religious fasting 2. Upon the occasion of extraordinary sin If in a particular family it may be a just occasion for a fast in the family if in a particular Church or in a Nation it may be an occasion of a more publick fast As the fast of Ezra chap. 9. and of Nehemiah chap. 9. was upon the occasion of the sin of Israel in making marriages with the people of the Land And Hezekiah rent his clothes and covered himself with sackcloth and went into the house of the Lord upon the occasion of Rabshakehs reproaching and blaspheming God as well as the distress that was upon himself and the people by Senacheribs invasion as we read Isa 37. beginning We should mourn over the dishonour done to God as well as any distress and trouble that may come upon our selves and we read of the Congregation of Israel weeping before the door of the Tabernacle upon the account of the whoredom committed by many of them with the Daughters of Moab and bowing down to their Gods Numbers 25.6 3. For the obtaining some eminent mercy or for success in any great undertakings and enterprizes As Esther Esther 4.11 before she went in to the King to beg for the lives of her People she required her Maidens Mordecai and the Jews to fast And Ezra proclaimed a fast to seek a right way from God for themselves their little ones and all their substance when they were coming out of the Captivity to settle in their own Land Ezra 8.21 When Paul and Barnabas were sent forth to their more publick Ministry certain Prophets fasted and pray'd and laid hands on them and sent them away Act. 13.3 and when they ordained
night and then with her spirit seeks him early Desires blown by meditation are the sparks that set prayer in a light flame The work of preparation may be cast under five heads when we apply to solemn and set prayer 1. The consideration of some attributes in God that are proper to the intended petitions 2. A digestion of some peculiar and special promises that concern the affair 3. Meditation on suitable arguments 4. Ejaculations for assistance 5. An engagement of the heart to a holy frame of reverence and keeping to the point in hand Cypr. de Orat. p. 106. 6. edit Nec quicquam tunc animus quam solum cogitet quod precatur was serious advice from Cyprian let the soul think upon nothing but what it is to pray for and adds that therefore the ministers of old prepared the minds of the people with sursum corda let your hearts be above For how can we expect to be heard of God when we do not hear our selves when the heart does not watch while the tongue utters The tongue must be like the pen of a ready writer Psal 45.1 to set down the good matter which the heart indites take heed of ramblings to preach or tell pious stories while praying to the great and holy God is a branch of irreverence and a careless frame of spirit Heb. 12.28 2. Humble confession of such sins as concern and refer principally to the work in hand Our filthy garments must be taken away when we appear before the Lord that hath chosen Jerusalem Look upon my afflictions Zech. 3.4 Psal 25.18 Psal 39.8.12 Psal 103.3 cries David and forgive all my sins There are certain sins that often relate to afflictions First deliver me from my transgressions then hear my prayer O Lord for this is the heavenly method he first forgiveth all our iniquities and then healeth all our diseases A forgiven soul is a healed soul while a man is sick at heart with the qualms of sin unpardoned it keeps the soul under deliquiums and swooning fits that it cannot cry strongly unto God and therefore in holy groans must discharge himself of particular sins and pour out his soul before God Thus did David in that great penitential Psalm Psal 51.4 Isa 59.2 Ezra 9.6 For sin like a thick cloud hides the face of God that our prayers cannot enter We must blush with Ezra and our faces look red with the flushings of conscience if we expect any smiles of mercy Our crimson sins must dye our confessions and the blood of our sacrifices must sprinkle the horns of the golden altar before we receive an answer of peace from the golden mercy seat When our persons are pardoned our suits are accepted and our petitions crowned with the Olive-branch of peace 3. An arguing and pleading Spirit in prayer This is properly wrestling with God humble yet earnest expostulations about his mind towards us Psal 74.1 Isa 64.9 Why hast thou cast us off for ever why doth thine anger smoke Be not wroth very sore O Lord remember not iniquity for ever see we beseech thee we are thy people If so why is it thus as frighted Rebekah flies out into prayer An arguing frame in prayer cures and appease◠(f) Psal 34.4 Gen. 25.22 Psal 27.4 Psal 22.1 21. Psal 80 4. Jer. 14 8 9. the frights of spirit and then inquires of God The Temple of prayer is call'd the souls inquiring place Why is God so far from the voice of my roaring Thou hast heard me from the horns of the Vnicorns Art thou angry with the prayers of thy people and how long turn us again and cause thy face to shine upon us O hope of Israel why like a wayfaring man like a man astonied O Lord thou art in the midst of us and we are called by thy name leave us not I must refer to Abraham Jacob and Moses Joshuah David and Daniel how they urged arguments with God Sometimes from (a) Ps 5 7. 6 4 31 16. the multitudes of God's mercies from (b) Psal 4.1 6.9 22.4 21. 31. 2 3 7. 140.7 the experience of former answers from the Name of God from (c) Psal 9.10 16.1 their trust and reliance upon him (d) Psal 17.1 from the equity of God (e) Psal 31.17 34.1 from the shame and confusion of face that God will put his people to if not answered and that others will be driven away from God and lastly from (f) Psal 20.5 35 18. the promise of peace These and many like pleadings we find in Scripture for patterns in prayer which being suggested by the spirit kindled from the altar and perfumed with Christ's incense rise up like memorial pillars before the oracle Let 's observe one or two particular prayers what instant arguments holy men have used and pressed in their perplexities 2 Chron. 20.10 c. Jehoshaphat what a working prayer did he make taking pleas from God's Covenant dominion and powerful strength from his gift of the Land of Canaan and driving out the old inhabitants ancient mercies from his Sanctuary and his promise to Solomon from the ingratitude and ill requital of the enemies with an appeal to God's equity in the case and a humble confession of their own impotency and yet that in their anxiety their eyes are sixt upon God You know how gloriously it prevailed when he had set ambushments round about the Court of Heaven v. 8. and the Lord turn'd his arguments into ambushments against the children of Edom c. Yea this is set as an instance (g) Joel 3.2 how God will deal against the Enemies of his Church in the latter days Another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem Zech. 1.12 wherein he pleads from the length of time and the duration of his indignation for threescore and ten years from promised mercies and the expiration of Prophesies and behold an answer of good and comfortable words from the Lord and pray observe that when arguments in prayer are very cogent upon a sanctified heart such being drawn from the divine attributes from precious promises and sweet experiments of God's former love it 's a rare sign of a prevailing prayer 'T was an ingenious passage of Chrysostom concerning the woman of Canaan Chrys in Mat. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor distressed creature was turned an acute Philosopher with Christ and disputed the mercy from him O 't is a blessed thing to attain to this heavenly Philosophy of prayer to argue blessings out of the hand of God Here 's a spacious field I have given but a small prospect where the soul like Jacob does in arenam descendere enter the lists with omnipotency and by holy force obtain the blessing 4. Ardent affections in prayer betokening a heart deeply sensible are greatly prevalent Exod. 14 15. A crying prayer pierces the
depths of heaven We read not a word that Moses spake but God was moved by his cry I mean not an obstreperous noise but melting moans of heart Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not displeasant to the inclined ears of God I cried to the Lord with my voice says David Psal 3.4 Psal 5.2 Psal 39.12 Psal 142.1.5 6 7. and he heard me out of his holy hill and this encourages to a fresh onset hearken to the voice of my cry my King and my God Give ear to my cry hold not thy peace at my tears another time he makes the Cave Eccho with his cries I cried I cried attend to my cry for I am brought very low and what 's the issue Fath gets courage by crying his tears watered his faith that it grew into confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coronabunt and so concludes thou shalt deal bountifully with me and the righteous shall crown me for conquerour Plentiful tears bring bountiful mercies and a crying suitor proves a triumphant praiser Holy Jacob was just such another at the fords of Jabbok he prevailed with the Angel for he wept Hos 12.4 1 Kings 20.5 Jer. 31.18 and made supplications to him Hezekiah may bring up the rear for the Lord told him he had heard his prayer for he had seen his tears Such presidents may well encourage backsliding Ephraim to return and bemoan himself and then the bowels of God are troubled for him Nay we have a holy woman likewise weeping sore before the Lord in Shiloh 1 Sam. 1.10 2.1 and then rejoicing in his salvation The cries of Saints are like vocal musick joined with the instrumental of prayer they make heavenly melody in the ears of God The bridegroom calls to his mourning dove let me hear thy voice for that 's pleasant Cant. 2.14 Gers Tom. 2. Fol. 77. â— What Gerson says of the sores of Lazarus Quot vulnera tot linguas habuit as many wounds so many tongues we may say of sighs cries and groans in prayer so many eloquent orators at the throne of God 5. Importunity and assiduity in prayer is highly prevalent Ambrose de Cain Abel l. 1. c. 9. Mat. 5.7 Epiphan haeres 30. Luke 18.1 1 Thess 5.17 Num. 28.4 6. 2 Sam 9.7 Non ut fastidiosa continuetur oratio sed ut assidua frequenter effundatur not that we should lengthen out prayer with tedious and vain repetitions as the Heathen did of old or as the Euchitae in Constantius his time that did little else but pray but that we should be frequent and continue instant in prayer Whereas our Lord bids us to pray always and the Apostle Paul to pray without ceasing we are to understand it of Constancy at times every day As the morning and evening Sacrifice at the Temple is call'd the Continual burnt-offering As Mephibosheth is said to eat bread Continually at David's table and Solomon's Servants to stand Continually before him i. e. at the set and appointed times So 't is required of us to be constant and assiduous at prayer and to follow our lawful requests with perseverance Thus Hannah is said to multiply prayer 1 Sam. 1.12 and received multiplied answers expresly indeed she prayed but for one Son but she had six children returned in upon prayer When the soul perseveres in prayer 't is a sign of a persevering faith and such may have (b) John 16.23 1 Kings 18.43 what they will at the hand of God when praying according to prescript Nay urgent prayer is the token of a mercy at hand When Elijah prayed seven times one after another for rain Isa 45.11 the clouds presently march up out of the sea at the command of prayer Ask of me things to come saith the Lord and concerning the works of my hands command ye me When we put forth our utmost strength in prayer and will as it were receive no nay from heaven our prayers must be like the Continual blowing of the silver Trumpets over the sacrifices for a memorial before the Lord Num 10.10 Like the watchmen on the walls of Jerusalem which never hold their peace day nor night Isaiah 62.6 7 64 7 are commanded not to keep silence nor to give him rest Nay God seems offended at another time that they did not lay hands upon him that they might not be consumed in their iniquities Such prayers are as it were a holy molestation to the throne of grace It 's said of the man that rose at midnight to give out three loaves to his friend he did it not for friendships sake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.8 because he was impudent so importunately to trouble him at such a season as 12 a clock at night Our Lord applies the parable to instant prayers The like we find of the success of the widow with the unjust judg because she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18 5 vex and molest him with her sollicitations But of all the pattern of the woman of Canaan is most admirable Mat. 15 23 when the Disciples desired her to be dismist because she troubled them by crying after them and yet she persists May I say it reverently Christ delights in such a troublesom person Though as an Ancient observes by comparing both Evangelists that first (a) Mat. 15.22 she cried after Christ in the streets but our Lord taking (b) Mark 7.23 house she follows him thither and falls down at his feet but as yet (c) Mat. 15.23 Augustin de consensu Evangelist l. 2. p 447. Tom. 4 edit Bâ—â— 1569. Jam. 5. Rhet. Divin p. 353. he answered her not a word In eo silentio egressum fuisse Jesum de domo illa then our Lord going out of the house again she follows vvith stronger importunity and argues the mercy into her bosom and Christ ascribes it to the greatness of her faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another terms it a laudable and praise-worthy immodesty as in the former case to knock so rudely at midnight is deemed no incivility at the gate of heaven This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parisiensis reads it deprecatio justi assidua An assiduous prayer is the vvay to become an efficacious prayer It 's ill taken if not importunate Cold petitioners must have cool answers If the matter of prayer be right and the promise of God fervently urged thou art like to prevail like princely Israel that held the Angel by the Collar to speak with reverence and vvould not let him go untill he had blest him Gen. 32.26 v. 24. But 't was hot work most of the night even to break of day to shew that in some cases of extremity vve must hold out in prayers For our Lord in the next verse to the Text does not forbid the length of prayer for he himself upon occasion continues a vvhole night in prayer
such a prayer as this O that the Lord would lengthen this triumphant day and the (c) Jos 10.12 Lord heard his voice The tribes beyond Jordan in a (d) 2 Chr. 5 23. battel with the Hagarites Jehoshaphat in a sore strait (e) 18.31 at Ramoth Gilead Sampson ready to perish at Lehi (f) Judg. 15.18 16 28. with thirst and when blind exposed to contempt in the Temple of Dagon David near (g) 1 Sam. 30.6 stoning at Ziglag and when flying from Absalom in the ascent of (h) 2 Sam. 15.31 Mount Olivet Elisha at Dothan compast with a Syrian host (i) 2 King 6.17 Lord open the young man's eyes In the midst of lawful and laborious callings Boaz to the reapers (k) Ruth 2.4 the Lord be with you we may pray that our Oxen (l) Psal 129.8 may be strong to labour no breaking in or going out nor no complaining in our streets It sanctifies the plow as Jerom said of the fields of Bethlehem quocunque te verteris Psal 144.14 ad Marcellum p. 129 T. 1. arator stivam teneus Alleluja decantat c. The tillers of the field and the dressers of vineyards sang David's psalms it keeps the shop and inclines the hearts of customers it bars the doors it quenches fire it blesseth thy children (m) Psal 147.13 within thee it preserves thy going out and coming in (n) 128.1 Jacob found it to rest upon his children going a journey (a) Gen. 43.14 to Egypt it closes the eyes with (b) Psal 3.5.4 8. sweet sleep it (c) Job 3â— 10 Psal 139.18 given Songs in the night and wakens the soul in the arms of mercy It sits at the helm when a (d) Psal 107.28 Jon. 1.6 storm rises at sea it gives strength to Anchors in roads and prosperous gales to the venturous Merchant When in the palace at dinner Nehemiah presents the cup to his prince he presents also a Michtam a golden (e) Neh 3.4 2 Chro. 34 27 Luke 17.5 Gen. 49.18 2 Chron. 2 4. Act. 7 60. prayer to the King of Heaven at the reading of the law Josiah was heard as to some secret cries to Heaven At a holy conference in a journey the Disciples occasionally pray Lord increase our faith Jacob on his dying pillow predicting future events to his children falls into a holy rapture I have wait ed for thy salvation O Lord. At sacred death in martyrdom Zechariah cries out the Lord look upon it and require it and Stephen under a showr of stones melts in prayers for the stony hearts that slung them Lord lay not this sin unto their chage and our blessed Saviour in his greatest agonies makes a tender hearted prayer Father forgive them they know not what they do Luke 23 34. 1 Sam. 1.17 and lastly in the distresses of others Eli puts a sudden petition for Hannah the God of Israel grant thee thy petition In these and many like cases the holy word stores us with patterns for ejaculation in all extremities which I cannot now digest and improve only in a few words lets take a view of the usefulness of such a sudden flight of the soul to Heaven 1. It helps us to a speedy preparative for all duties Lam. 3 4â— with such an ejaculation le ts lift our hearts with our hands to God in the Heavens 2. It is a guard against secret sins in the first risings and the first assaults of temptation 3. It suffers not divine mercies to slip by unobserved in a wakeful Christian and proves a fruitful mother of gratitude and praise 4. It sanctifies all our worldly imployments 1 Tim 4. â— 5. it fastens the stakes in the hedge of divine protection and turns every thing to a blessing 5. It s a Saints buckler against sudden accidents a present antidote against frights and evil tidings It s good at all occasions and consecrates to us not only our meals but every gasp of air c. 6. It s a sweet companion that the severest enemies can't abridge us of Outward ordinances and closet duties they may cut off the little (a) Ezr. 9 8. nail in the holy place they may pluck out But no labyrinth no prison not the worst of company can hinder this coelo restat iter in the very face of adversaries we may lift our souls to God No more of this le ts briefly conclude with some uses Vse Vse Cant. 4 12. To convince such of their dangerous state that neglect sacred duties that have no heart-communion that draw no water out of this sealed fountain But all they do is in publick only it 's a suspicious token of hypocrisie since the kernel and soul of religion lies so much in the heart and closet mark the phrase in the text how it varies thy Father that is in secret be sees in secret God's eye is open upon thee in the closet and if thy eye be open upon his thou mayst see a glorious beauty The excellency of grace lies in making conscience of secret sins and secret duties 2. To examine such as perform secret duty but not from a sincere principle like Amaziah 2 Chron. 25.2 that prays but not with a perfect heart like Ahab they mourn but with Crocodile tears such as do it only because they find precept or example for it and therefore to quiet conscience will into secret but converse only in the shell and trunk of a duty that rest in the naked performance but matter not whether they tast of the sweet streams that flow in from heaven in the golden pipe of an ordinance what account can such render that go into their closets but like Domitian to catch flies only Sueton. in Domit. c. 3. and when the doors are shut to the world their hearts are shut to heaven and communion with God He that sees in secret beholds the evil frame of such a heart and will one day openly punish it 3. To excite and awaken all to this excellent duty and to manage it in an excellent manner Would ye live delightfully would ye translate heaven to earth then keep up communion in secret prayer to know him to discern his face to behold the lustre of his eye that shines in secret Remember the glorious person that meets in your closets all the world yields not such a glittering beauty as a gracious person sees when he is in a happy frame at secret prayer Shut your eyes when ye come out for all other objects are but vile and fordid and not worth the glances of a noble soul O the sweetness the hidden manna that the soul tasts when in lively communion with God! Psal 31.19 Part of that which is laid up for Saints in glory let us a little relish our spirits with it 1. Consider what amorous agonies the soul delights to conflict with in serret fears that raise confidence humility that exalts tremblings that embolden bright clouds
say I would my poor hungry child I would but I have it not Why then will you not come at me live together and eat together at my cost and care and charge and yet be whole months and never come at Me and that your children have reason raiment limbs not born blind nor of a monstrous birth which things Heathens have been affected with and a thousand ways besides have I done you good may God say Why then will you live whole years together and never together come at me Have you found one more able or more willing to do you good that you never can Why then are you so unthankful as not to come at me After the like manner the Lord expostulates with his People to whom he had been a bountiful Benefactor and yet they answered not his bounty nor served him their Benefactor for which he calls to the Heavens to be astonished and the Earth to be horribly afraid Jer. 2.5 Thus saith the Lord Mercies do engage to duties We should have him for our God for ever and serve him that always doth us good So the Poet. O Melibaec Deuo. nobis haec otia fecit Namque erit ille mihi semper Deus illius aram Saepe tener nostris ab ovilibus imbuet agnus Virg. Eclog. 1. Officia etiam saerae sentiunt nec ullum tam immansuetum animal est quod non cura mitiget in amorem sui vertat Leonum ora à magistris impunè tractantur Eliphantorum feritatem usque in servile obsequium demeretur cibus adeo etiam quae extra intellectum atque aestimationem bemeficii sunt posita assiduitas tamen meriti pertinacis evincit Ingratus est adversus unum beneficium adversus alterum non erit Duorum obliru est tertium etiam corum quae excideruâ—t memoriam reducet Qui instat onerat priora sequentibus etiam ex duto Immemori pectore gratiam extundat Nâ—o audebit adversus multa ocuâ—câ— allollere Senec. de benef c. 3. what iniquity have your Fathers found in me that they are gone far from me 6. Neither said they where is the Lord that brought us up out of the land of Egypt Should such a people forsake such a God and go far from him that did them so much good yet they did ver 13. Be astonished at this oh ye heavens You see when God is a Benefactor to a People and there is the same reason for Families and they do not serve him what monstrous wickedness it is God hath kept you all safe in the night and yet in the morning you do not say Where is the Lord that did preserve us come ô come Let us give joint praises to him God hath done you and your Families good so many years and yet you do not say where is the Lord that hath done such great things for us come let us acknowledg his mercy together God hath carried you through affliction and sickness in the Family the Plague hath been in the house and yet you live the Small pox and burning Feavors have been in your houses and yet you are alive your conjugal companion hath been sick and recovered children nigh to death and yet restored and for all this you do not say Where is the Lord that kept us from the Grave and saved us from the Pit that we are not rotten among the dead and yet you do not pray to nor pra se this your wonderful Benefactor together Let the very walls within which these ungrateful wretches live be astonished at this Let the very beams and pillars of their houses tremble and let the very girders of the floors on which they tread and walk be horribly afraid that such as dwell in such an House together go to bed before they go to Prayer together Let the earth be amazed that the Families which the Lord doth nourish and maintain are rebellious and unthankful Being worse than the very Ox that knoweth his Owner and of less understanding than the very Ass Isa 1.2 3. There is such validity in the consequence from God's being our Benefactor to our duty to him in serving of him that Joshua builds his exhortation to the Heads and People of Israel to fear and worship God upon this very foundation as appeareth plainly to any that read the Chapter where the Text lieth From what hath been said I reason in this manner 3. Arg. If God be the Founder Owner Governour and Benefactor of Families as such then Families as such are jointly to worship God and pray unto him This cannot be denied But God is the Founder Owner Governour and Benefactor of Families as such Neither can this be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Moral Nunc adhibe puro Pectore verba puer nunc te melioribus affer Quo semel est imbuta recensâ— servabit odorem Testa diu Horat. Ep. l. 12. adeo in teneris consuescere mulâ—um est Virg Geor. l. 2. Therefore Families as such are jointly to worship God and pray unto him Argument 4. Masters of Families ought to read the Scripture to their Families teach and instruct their Children and Servants in the matters and doctrines of Salvation therefore they are to pray in and with their Families No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses Governours of Families teaching and instructing them out of the Word of God Amongst a multitude of express Scriptures look into these Exod. 12.26 And it shall come to pass when your Children shall say unto you what mean you by this service 27. Ye shall say it is the Sacrifice of the Lord 's Passeover who passed over the houses of the Children of Israel in Egypt when he smote the Egyptians and delivered our houses And there is as much reason that Christian Parents should explain to their Children the Sacraments of the New Testament to instruct them in the nature use and ends of Baptism and the Lord's Supper Deut. 6.6 And these words which I command thee this day shall be in thine heart 7. v. And thou shalt teach * Crebris admonitionum quasi ictibus haec mea praecepta infiges optabis sicut repetitis mallei ictibus fâ—rram aptatur Lud. de Dieu Et dentabis ea i. e. inter dentes versabis assidue lo queris vel dentibus mandes praemansa in os ingeres filiis tuis Malvend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whet or sharpen them diligently to thy children and shalt talk of them when thou sittest in thy house and when thou walkest in the way and when thou liest down and when thou risest up i. e. morning and evening Deut. 11.18 19. Ephes 6.4 And ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord. And God was pleased with this in Abraham Gen. 18.19 For I know him that he will command his children and his houshold after him and they
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
Cum isto milite praesens absens ut siâ—s Ter. Eu. present at Prayer absent in mind when present in body God is not pleased with the prostrating of the body when your hearts joyn not in the work Do not so dissemble on your knees with God and man Are you then desiring the mercies prayed for whether pardon of sin strength against sin love to God repentance for sin an interest in Christ and evidences thereof when your minds and thoughts are wandering about other things Which if they do let Conscience call to thee to mind the * Vt vivas igitur vigila HOC AGE Hor. l. 2. Sat. 3. work thou art about for is not this to sin against God when you pretend to be serving of him and to be provoking of him when you should be praying to him to be reconciled unto you and turn away his anger from you Conjunct Prayer should be made with one mouth and with one mind Acts 1.14 They prayed together with one accord * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui rectè orare cupit debet necessario in se esse collectus von distractus aut sensibus dissipatus aut vagus Ames Cas Cons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox musica significat concentum concentus autem à cantu eo differt quod cantus unius sit concentus non nisi plurium hic vero concentum animorum significat Camer prael Verbo Graeco elegans subest metaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de musico vocum concentu harmonicóque sono dicitur tanquam si diceretur non minùs gratam esse Deo concordem pluriuâ— erationem quà m concentus musicus hominum curibus sit gratus Novar in loc ex Crit. Sac. which word is translated Rom. 15.6 one mind that ye may with one mind and one mouth glorifie God but where your thoughts are wandering in Family Prayer though there be but one mouth there be many minds these persons do not accord in Prayer which is great discord before God There should be a sympathy and agreement of hearts in conjunct Prayer Matth. 16 19. If two of you shall agree on Earth as touching any thing they shall ask A harmony of hearts should be in Prayer the word is borrowed from Musicians when several playing together do make an accord in Musick a consent of many voices in one thence translated to the mind denotes a concent of more hearts in one such Prayers make sweet harmony in the ears of God Keep your minds fixed then else though you do agree to go together into one Room to pray there will not be an agreement of hearts when you pray Direction III. 3. Direct Those that joyn should not only attend but also assent to the matter of the Prayer so far as it is agreeable to the Word of God When the corruption of the heart is acknowledged believe that this is true the misery of an unregenerate state lamented believe it to be true when Grace is prayed for as necessary to your salvation and that you are undone without it believe this as a most certain truth for if these things be spoken by him that prayeth and heard by you that joyn and not believed your hearts will not be humbled when sin is confessed nor earnest after Grace when it is prayed for and so you will lose the benefit of that Prayer Direction IV. 4. Direct Do not only believe these things in Prayer but make particular application thereof unto your selves When original sin is acknowledged think and say in your own hearts Lord this is my condition my heart is thus corrupt loathsom and vile When wants are expressed and supplies begged go along with what is said and apply it particularly to your selves Lord this is my want the want of Christ is my want O that he may be given to me the want of love to God and delight in him is my want O that I might love thee O that I could love thee and so in other things this is my sin and these are my doubts and my fears this is my burden and this is my temptation according as these are insisted on in prayer and this will make the duty to be for your spiritual benefit and profit These are the Directions for them that are to joyn with him that is your mouth to God The Directions more common to all that prayer might be managed to spiritual profit are these following Direction 1. Sciamus non alios ritè probèque se accingere ad orandum nisi quos afficit Dei Majestas Calv. Inst Speculator adstat desuper Qui nâ—s diebus omnibus Actúâ—que nostros prospicit A luce prima in vesperam Hic testis hic est arbit r Hic intuetur quicquid est Humana quod mens concipit Hunc nemo fallit Judicem Aur. Prud. Cathemer Hym. 2. For further direction in this point how you should do all in the Name of Christ see the Serm. on Col. 3.17 1. Direct Get and keep upon all your hearts awful lively impressions of the perfection of that God that you pray unto Take heed of coming with low irreverent unsuitable thoughts of God but conceive of him and believe and work and press it upon your hearts that the God you kneel before is most holy most wise most gracious and merciful most just eternal unchangeable all-sufficient true in his threatnings righteous in his commands faithful in his promises every where present and knowing all things that he observeth all your words and ways and looks into your hearts and thoughts that this God you cannot deceive though you should deceive your selves and one another Consider and believe that this God is present among you and doth know your ends your desires and what you are as well as who you are Then think is this that God that we are to speak unto to kneel before and shall we not so manage this duty that we might please this God and if you do you shall find it shall be for your spiritual benefit Direction 2. 2. Direct Put up your prayers to this great and glorious God in the name of Jesus Christ There is no access for sinners to God but by and through a Mediator You shall reap no benefit by praying except you go in the name of Christ Joseph told his Brethren they should not see his face except they brought Benjamin with them Gen. 43.5 nor we the face of God without Christ Eph. 3 12. Heb. 7.25 Col. 3.17 Heb. 13.15 This praying in the name of Christ doth not consist in the bare mentioning of his Name with our tongues but to pray in obedience to his command in his strength for his Glory trusting his promises resting on his merits expecting audience and acceptance only for his sake Direction 3. Quid odiosius aut etiam Deo magis execrandum putamus hac fictione ubi quis veniam peccatorum postulat interim aut se peccatorem non esse cogitans aut certè peccatorem
ordines Alsted Qualis est enjús quo domus talis est universa civitas 5. Consider that Family Reformation is a necessary means to publick Reformation and to hand down Religion from one generation to another Reformation begins with Persons thence is carried on to Families thence to Parishes thence to Towns and so to Cities and to Kingdoms but when these consist of Families how can there be a reformation of Cities and Kingdoms without a Reformation of Persons and Families You complain of the badness of the times and age in which you live and that no more care is taken to mend what is amiss why do you not reform your own houses Why do you not amend what is amiss in your own Families If you have not power to reform a Parish City or Kingdom yet you have a power to reform your own houses If Religion die in Families will it not die in Cities too and in Kingdoms too Will not you do your utmost to keep Religion alive to recover it when decaying or shall it be extinguished with this Generation God forbid Or do you see nothing amiss in your houses to be reformed what no praying there and yet nothing amiss there Certainly there is Let yours then have a pattern and example of Family-Prayer from you to do the same in their houses and their Children from them and so let it pass from one age to another An effectual way to keep the City clean will be for every house to sweep before their own door MOTIVE VI. 6. If Religious Duties are not set up in your Families Neglectis urenda filix innascitur agris Horat. Sermo lib. 1. Satyr 3. there will be the more sinning there and wickedness abounding in them How much cursing is there in many Families where there is no praying The field that is not dressed and manured is full of weeds and thorns Where God is not served the Devil is If in your houses God hath not a Church the Devil will have a Chappel What hopes will the Devil have Da mihi quaeso animas caetera sume tibi that he shall have Souls out of those Families where there is much sinning and no praying And if he might have their Souls he will be content that you may have all the rest If your houses be not nurseries for Heaven they will be breeding places for Hell If Souls under your roof are not prepared for Salvation they will there be fitted for Damnation and is this nothing to you Awake arise you drousie Governers of Families to your work and duty MOTIVE VII 7. It would be an effectual way and means to make those in your Families more obedient and better towards you if you would call on them to serve the Lord and you were more in Prayer with them You cry out of stubborn ann disobedient Children They grieve and break my heart saith one I have a Child that is my daily wound and sorrow saith another and Servants never worse is your often complaint Who is all this long of do not you read your sin in your punishment If you had taught them better their duty towards God they would have made more Conscience of their duty towards you if you had prayed with them God might have bowed their hearts as a return to your Prayers to have walked more suitable to their relative duties I have read of a young man going to the Gallows desired to speak with his Mother in her ear who bit off her ear with his teeth crying out against her as the cause of his death by your negligence saith he I am come to this woful end If you are alike careless of your Families if you do not lose your ears by your own Children yet you might lose something that is better MOTIVE VIII 8. If you make profession of Religion Aliud in titulo aliud in ptxide Pelliculam veterem retines fronte politus Astutam rapido servas sub pectore vulpem Pers Sat. 5. and yet do not pray in your Families it is base and cursed hypocrisie When you hear with God's people and pray with them and receive with them and seem to be devout abroad and do not pray with your Families at home is not this to make others believe you are what you are not Do you not profess by your joynt duties with God's people in all Ordinances that you are devoted unto God and doth not he that sincerely devotes himself to God devote also all he hath to him but is your Family devoted to God when there is no worship there It would be well if you were found out that you were denyed the Supper of the Lord for want of a sufficient credibility of a sound Profession But is it your way to be zealous abroad and negligent at home Let your house speak for you Sed videt hunc omnis domus Introsum turpem speciosum pelle decorâ MOTIVE IX Plus valet humanis viribus ira Dei Ovid. Trist Anno 1584 terra motu mons quidam in ditione Bernatum ultra alios montes violenter latus pagum quâ—ndam nonaginta familias habentem contexit totum dimidia domo excepta in qua pater-familias cum uxore liberis in genua provolutus Deum invocabat Polan Syntagm de terrae mot 9. The neglect of calling upon God in your Families will bring the curse of God upon them Jer. 10.25 Pour out thy fury upon the Families that call not upon thy Name 1. The persons threatned are Families which if in this Text comprehendeth many housholds or yet more largely taken yet there is the same parity of reason to a proper Family 2. Their crime is not calling upon the name of God 3. The thing threatned the fury of the Lord fury is fervent anger anger in it's height and rage 4. The abundance of it it shall not fall drop by drop upon prayerless Families but pour down in great showrs upon them Whereas the way to have God's blessing and protection over you and your houshold is to set up the worship of God therein There is a passage in a worthy Divine of a remarkable Providence of God to this purpose concerning a Town consisting of ninety houses that was in the year 1584. destroyed by an Earthquake except the half of one house where the Master of the Family was earnestly praying with his Wife and Children upon their bended knees to God Obj. But we see no such thing we perceive not but those Families prosper that have no Prayer in them as much as those that do Answ God is often angry when he doth not strike and punish presently the Offender but his wrath hangs over your house and you are never safe in your greatest prosperity N n est quare cuiquam quem dignum poena putaveris optes ut infestos habeat Deos habet inquam etiamsi videtur eorum favore produci Senec. Epist An Heathen could say If a wicked man prosper you need not
laetissimum affectum O securissimum amorem Dei quem Zelus non excruciat quem rivalis delectat sine absynthio sine aloe sine felle totus dulcis consentaneus cordi Nieremb de art vol. p. 336 337. Dost thou not pray alone without God without meeting with God Hadst thou there had thy heart enflamed with the love of God and tasted of the sweetness in communion with God would not this have filled thy heart with love to God and Souls in thy house and burning zeal that they might be partakers of the same Divine refreshments could'st thou hold thy peace after such discoveries while thy poor Family are without or would'st thou no time call them together that they also might experience the same delights that thou hast found As the woman of Samaria call'd her Neighbours Joh. 4.28 29. If thou hadst got some earthly Jewel thou might'st be loth that others should share with thee in the value of it because in earthly things participation causeth a diminution if a sum of money be divided amongst many the more one hath the less will fall to the others share Art thou indeed afraid of this Fear it not There is enough in God for thee and thine too Communication in spirituals causeth multiplication even in him that doth communicate to others If thou bee'st an Instrument to draw thine to the Love of God and to joy and delight in him this would fill thee with the greater joy Methinks then when thou hast been alone and God hath graciously been with thee thou shouldest go down into thy Family with burning love to God and them and say Come my Wife Children Servants leave your work and business for a while There is much sweetness in communion with God There is indeed delight which comes into the Soul by holy fervent Prayer I would not have you feed on husks while there is not only bread but dainties too in seeking God I do not love to see you always mudling in the world and be strangers unto God Come then come away for my Soul doth long that you should tast what I have found Thus thou wouldest think surely with thy self if thou speakest not out to them if thou didst meet with God in secret When it is not so with thee but thou can'st constantly neglect Prayer in thy Family reflect upon thy self whether in this sense thou didst not pray alone that thou didst not find God with thee warming of thy heart Tell me could'st thou be content to eat thy food constantly alone without thy Wife and Children and can'st thou be content to pray alone only As you eat together so pray together also Obj. 3. But I am ashamed to pray with others and that hinders me Answ 1. Ashamed to pray ashamed to do thy duty The more shame for thee Be ashamed to sin and of this shame for it is sinful and is to be lamented and prayed against and striven against and overcome Wilt thou tell God at the Day of Judgment that thou wast ashamed to pray in thy House and Family 2. But why ashamed when you are only with your own Family and those you daily converse withal and are head and chief and governer of 3. It is for want of use set upon the work and you will quickly overcome this Obj. 4. But I am not ashamed of the duty but of my own weakness I have not gifts and parts to manage this duty If I were gifted as other men be I would perform it as other men do Answ 1. Where do you live in London What! an old housekeeper in London or where there hath been much means of Grace and are you so ignorant that you are not qualified to pray in your Family This is your sin and will one sin be pleadable to excuse you from another One of the Ancients of the Parish and plead ignorance are you not asham'd 2. It is not parts and gifts and florid expressions that God looks at but an humble penitent broken and believing heart Have you not this neither If you have not get it quickly or you must to Hell If you have God will accept of such a Sacrifice bring it then 3. Study your sins and wants and mercies and get a sense of all these upon your heart and you will be able to express them in your Family in such a manner as may be more for their profit than the constant omission can be If a man feel himself sick or hungry do you think he could not find words to make his complaint and ask for help Study the Scripture and your own hearts and these will be good prayer-Books to furnish you for the duty Besides by praying you shall learn to pray 4. Do not deceive your self and say it is for want of gifts when it is more for want of a heart and love to the duty To discover this Suppose a Law were made by our Governours that every Master of a Family that doth not pray in his house with his Family shall be cast into the Lions Den What would you do then Would you rather venture your life and be torn in pieces by Lions than set upon this duty with that Knowledg and those Gifts that now you have Would you not find something to say to save your Lives And is not the Law of God as binding as the Laws of men and the Dungeon of Hell as dreadful as the Lions Den Go then set upon your duty Obj. 5. But there are some graceless and wicked persons in my Family that I cannot say we desire this or that spiritual blessing grace Christ c. for I see no ground to judge they desire any such thing Answ 1. Have they no grace and must they not pray that they may have some O cruelty Is he exempted from duty because he is not good or wilt thou say that such must only pray alone and be excluded while such from conjunct prayers Whither will this carry you Even to the shutting of all graceless or at least visibly wicked persons from all prayers in publick Congregations as well as from Family duty But this is so gross that I suppose you will not own it You have no reason then for the other 2. How do you know when you are confessing sin and acknowledging the evil of it but God might affect and break their hearts and they be changed on their knees and so be saved from damnation and will you deny them that means that God may bless for their conversion 3. Do you indeed use all other means to your utmost power to have them better Do you reprove them and shew them the danger they are in and perswade them to turn from sin to God and this with constancy and compassion to their Souls Or do you scruple this too Wilt thou neither pray with them nor speak to them when thou oughtest to do both I doubt it is thy sloth that hinders thee or the wickedness of thy heart and that thou pleadest
and therefore though her Beauty be decayed her Portion spent her Weaknesses great and her Vsefulness small yet she is a piece of my Self and here the wise God hath determined my affection And when all is said This is the only Sure Foundation and holds perpetually 2. This Love must be right for the Extent of it I mean it reaches the whole Person both Soul and Body Every man should choose such an one whose outward features and proportion he can highly esteem and affect and it speaks the admirable Wisdom of God to frame such variety of fancies to answer the variety of persons and there being such choice it is sottish folly to choose where a man cannot love and the greatest Injury possible to the wife to insnare her heart and bind her to one that shall afterwards say he cannot love her But besides this true Conjugal Love to a Wife reaches her Soul So as to see an amiableness in her mind and disposition so as to study how to polish her Soul more and more with wisdom and piety and to indeavour that her Soul may prosper as her body prospers 3. Right for the Degree of it It must be transcendent above your Love to Parents For this cause shall a man leave his father and his mother and shall cleave to his Wife Gen. 2.24 The Husband must honour his Parents but he must love his Wife as himself and must yet with all prudence prefer her in his respects when ever they come in Competition and those Parents have forgotten the Relation and Duty of an husband that expect other from their Children when they are married And so he must prefer her in his affection before his Children and (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Eph. 5. rather love them for her sake than her for theirs and before all others in the World In short he must so love her as to delight in her company above all others Let her be as the loving hinde and pleasant roe let her breasts satisfie thee at all times and be thou ravisht always with her love Prov. 5.19 20. 4. The Husbands love must be right for the Duration of it And the last named Scripture clears that be thou always ravisht with her love Not only kind before other folk and then cold in private but always not for a week or moneth or the first year but while life lasts Yea as he hath experience of her vertue and sweetness his love should daily (m) Vbi uxo â—m magis fueris expertus teneriùs est amauda Illud verò ubi uxore ad satietatem fueris potitu refrigescere amorem quem arder ut videtur libidiuis accenderat hominum est spurcorum abjâ—ctissimorum imò verò non hominum sed belluarum Lud. Vives de off mar increase as you know we love any creature the more by how much the longer we have had them and nothing more betrays the baseness of a mans spirit then to neglect his Wife when his sensual appetite is once cloyed For you have had her beauty and strength why should you not also have her wrinkles and infirmities yea and give the more respect to her tryed fidelity However this is certain still you are one Flesh and every man continues kind to his own flesh how infirm and noysom soever it be And if there be less comliness in the body yet usually there is more beauty in the mind more wisdom humility and fear of the Lord so that still there are sufficient Arguments in her or Arguments in the Bible to perpetuate your conjugal Affection 2. Let us trace the Husbands Love to his Wife in its Pattern laid down in the Scripture and particularly in the Context and Words which I am handling And 1. The Husband ought to love his Wife as our Saviour Christ loveth his Church Ver. 25. Husbands love your Wives even as Christ also loved his Church He must nourish and cherish her even as the Lord the Church ver 29. Now these Texts direct us to the quality of our Love though we cannot reach to an equality with Christ herein How then doth Jesus Christ love his Church I shall search no farther into this Depth than so far as it is proposed in this Context for a Pattern surely to all Husbands in their love And this his Love is represented here to be 1. Hearty without dissimulation Ver. 25. He loved the Church and gave himself for it His Love was Real for he Dyed of it The Husband must write after this Copy Not to love his wife in word and tongue only but in deed and in truth that if his heart were opened her Name might be found written there Some vain complemental persons there are that do outstrip in their overt addresses many sincere and true-hearted husbands but neither doth God nor should a discreet wife look only at the appearance but at the heart 2. Free without being prevented before or likely to be rewarded after For ver 26. he gave himself that he might cleanse his Church which implies that she was in ill plight when he began his motions She was no beauty no we loved him because he loved us first The Husband must precede and by his love draw out the love of his wife for (n) Ego tibi monstrabo amatorium sine medicamento sine herba Si vis amari ama Hec in Sen. Ep. 9. Love is the whetstone of Love And if she appear weak as their sex by constitution is both in wisdom strength and courage or prove unlovely and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Eph. 5. hom 20. negligent of her duty yet he must love her For love seeketh not her own True love doth more study to better the object beloved than to advantage the subject that loveth And to love a Wife only in hopes of some Advantages by her is unworthy the heart of an Husband and no way like the example of Christ 3. Holy without impurity For ver 26. He loved his Church that he might sanctifie and cleanse it with the washing of water by the word that is by the use of the Word and Sacraments The Husband cannot have a better Copy and is taught hereby to indeavour at any cost and pains whatsoever to further the sanctification and salvation of his wife Of which before 4. Great without comparison For greater love hath no man than this to lay down his life for his friend and so did our Saviour ver 25. he (p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectum indicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effectum amoris demonstrat Daven in Col. p. 340. gave himself for his Church He took not on him the Nature of Angels but preferr'd the seed of Abraham The Husband must herein imitate his Lord and Master by preserving a singular and superlative respect for his wife because she is a member of his body of his flesh and of his bones But of this also before 5. Constant without alteration
even until he present his Church a glorious Church without spot or wrinkle ver 27. many a weary day hath he and many an unkind put off yet he doth not cast her off Here is a copy for Husbands They must not for every fault repent their bargain and curse the time of their meeting they must not be meditating a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnibus rebus est permutatio excepta uxore juventutis Buxt ex Sanâ—ed change upon any dislike but bear and forbear and overcome evil with good 6. His is an active and fruitful Love for ver 29. he nourisheth and cherisheth his Church His poor Church is always wanting he supplies her she is in trouble he protects her she is ready to sink but he awakes to save her Such must be an Husbands Love He must spare no cost no pains to do his Wife good she now leans only upon him he must not fail her she hath left all her friends for him he must not leave her She hath a (r) Quae molestia per singulos menses cùm velut sentina uteri purgatur quae praegnantium fastidia quam praesentia enitentium discrimina quanta enixarum jam puerperarum quà m illinc discedunt fractae quot casibus periculis obnoxiae ut mirandum sit sanam ullam illarum unquam vivere Vniversa autem vita quid aliud quam serviunt nobis sive virgines parentibu sive nuptae mariâ—is sive liberis matres Lud. Viv. de off mar succession of many infirmities pains and perils he must nourish her no Nurse like a good Husband he must cherish her no Cordial or Comforter like a wise and loving Husband Thus the Husband must love his Wife as Christ loveth his Church And again 2. The husband ought to love his Wife as himself So saith my Text. The Apostle had said ver 28. so ought men to love their Wives as their own bodies and lest that should not be sufficient he goes on in my Text and says let every one of you in particular love his wife even as himself And whereas it might be said why so we are to love all the world thou shalt love thy Neighbour as thy self now saith the Apostle ver 28. he that loveth his wife he loveth himself which is more than as himself Now though this Love to a mans self is less then that of Christ to his Church yet it is more plain and sensible to us for as was said at first he that doth not know with what manner of Love Christ doth love his Church yet knows with what love he loves himself And that is besides what was last instanced in 1. Tenderly No one can touch or handle a mans () Innumera eveniunt cuâ—que nostrum à corpore suo incommoda nemo tamen corpus suum odit aut non diligit non indulget quantum potest si aliquando illi irascitur continuo post tamen redit cum illo in gratiam Lud. Vives de off mar sores and griefs so tenderly as himself ver 29. No man ever yet hated his own flesh how unlovely soever but nourisheth and cherisheth it Such ought the Husbands love to be towards his Wife accompanied with the greatest tenderness For they are like Chrystal Glasses soon broken if not tenderly handled Their Constitutions are such as inevitably make them lyable to (t) Est etiam meticulosa quandequidem calor animosos facu avaâ—a â—nctu ne d sit tacito naturae admoniâ—s infirmam invalidam se esse cui multa sint oput Suspicax ex metu querula invida I quâ—ei as illis partim ex varieta e cogitationum affectionumque proficiscitur partim ex suspitione mâ—tu Id. ib. fears and passions and griefs innumerable and therefore the Husband must deal as tenderly with his Wife as a man would deal with himself 2. Chearfully No man is so ready to help a man as himself His best friends sometimes falter and are weary at length but every man is next to himself Let the business be never so hard or hazardous a man will venture when it is for himself So must the Husband most readily and chearfully assist comfort and help his Wife If a cloud arise between them yet the Husbands Love must dissolve it quickly for no man is long angry with himself In a word she should need she should use no Mediator to her Husband in any case for he should have his ear open his hand his heart ready to pity help and gratifie her even as he is ready to help himself 3. And this brings us to the Effects of the Husbands Love to his Wife which is the third thing to be described And they are 1. In Word 2. In Deed. 1. In Word and this more principally 1. By diligent Instruction of his Wife wherein she is ignorant He ought to dwell with his Wife according to knowledg 1 Pet. 3.7 And she ought to ask her Husband at home when she would learn and not speak in the Church 1 Cor. 14.35 Yea the (u) Plutarch pâ—aec conjug who gives this Reason out of Homer Namque es ei pater frater verecundáque mater Heathen could tell the Husband that he must gather like a Bee wisdom and knowledg abroad and then communicate it to his wife at home For this the Husband hath excellent opportunity and woe to him if he want will or skill They should strive whether she should be more ready to ask him questions or he to offer the occasion This is certain if he can do her (x) Hoc maximum est veri amoris indicium curare ut uxor unà secum ritè colat Deum in hac vita quo unà frui Deo possint in futura Dav. in Col. p 341. Soul good he lays an eternal obligation upon her to love and honour him and if he neglect his indeavours she will be like to curse him for ever in Hell 2. The Husband demonstrates his Love by gentle Reproof of his wife when she doth amiss He must indeed overlook many Infirmities 〈◊〉 Love covereth a multitude of sins and as he that is always using his sword will make it dull at length so he that is continually reproving shall have the less regard given to his reproofs But yet he cannot love her if he do not when need is reprove her but then let it be with all the wisdom and tenderness imaginable Not before strangers and rarely before the family not for natural defects seldom for inadvertencies and when he does it let him make way for his reproof by commending in her what is good and when he hath done back it with a (y) Breven oportet esse mariti reprehensionem velut ictui praeceleri simillimum addenda reprehensionis ratio c. Lud. Viv. de off mar Reason He must be sure to mingle the oyl of kindness with the myrrhe of reproof for if he give her this
potion too hot the operation is hindred and his labour worse than lost Admirable was the carriage of Job Job 2.10 when his wife had highly offended him with her words yet hear how mildly he rebukes her Not thou wicked Caitiff but thou speakest like one of the foolish women Sooner or later if she be not brutish she will be thankful and amend 3. The husbands Love must be demonstrated by ready incouragement of his wife when she doth well Prov. 31.28 Her Husband also he praiseth her He that is discreet and faithful herein perhaps taketh the readiest way to do her good For such is the weakness of many that they ever think that reproof proceeds either from an ill Opinion or want of Affection in the husband but when they shall find that he is as ready to incourage them when they do well they are convinc'd and reformed 4. The husbands Love is seen by seasonable comforting his wife in affliction whether it be in mind or body So did Elkanah 1 Sam. 1.8 Hannah why weepest thou and why eatest thou not and why is thy heart grieved am I not better to thee then ten Sons and this brought her to her meat as you may see in the next verse And generally a kind word from an husbands mouth doth good like a medicine And that Husband is worse than a Tigre that supports not his poor Wife at such a time In her troubles of mind he must be her Casuist in weakness of body he must be her Comforter 2. The Effects of an husbands Love to his wife must be in Deed also And that 1. By making Provision for her both of what is necessary and also of what is convenient for her according to his ability Exod. 21.10 Her food and her raiment and her duty of marriage he shall not diminish Not that she hath any priviledg to be maintain'd in Idleness or like a Drone live upon the industry of her husband without adding her helping hand But the main care hereof must lye upon her husband And this is probably (z) So Gataker Hammond concluded to be at least a part of that honour 1 Pet. 3.7 due to the wife as the weaker Vessel the best kind of honour to wit maintenance so that word is frequently (a) Matth. 15.6 1 Tim. 5 2. taken and the reason added carries it this way namely she is the weaker Vessel not able to support her self but depends upon her husband who must therefore give her honour that is maintenance as the weaker Vessel She hath not that wisdom forecast or strength for such purposes as he hath and therefore as he hath the strongest obligation upon him and the greatest advantages he must lay about him by all lawful means to support and provide for her And that not only for her maintenance while he lives but he ought to make provision for her as far as he is able after his departure hence for so did Jesus Christ for his Church And the Husband ought to shew his Love herein by the freedom and chearfulness of his Supplies to the wants of his wife neither doing it grudgingly nor niggardly but rather if he be able intrusting her with some pittance in her own disposal that she may have occasion to exercise her charity and to incourage her Children or Servants in their duty 2. This Conjugal Love is to be shewed in the Tenderness of the husband towards the wife And this Duty is incumbent on him as he is the Head of the wife 1 Cor. 11.3 the head of every woman is the man And hence the husband is bound to Protect his wife from dangers and to Sympathize with her in them Thus Abraham was a Covering to Sarah Gen. 20.16 not only to confine her eye but to defend her person And upon this account he must protect her Soul from temptation her Body from harm her Name from reproach and her Person from contempt either of Children Servants or others For as much as she hath forsaken all her friends and cast her self upon his care and kindness and it would be unpardonable cruelty in him to desert or betray her And then he ought to sympathize with her in her troubles but of this before In short his whole carriage to her should be full of tenderness and composed of Love and Pity 5. The husbands Love is shewed to his wife in Giving her a good Example namely of Piety Gravity Charity Wisdom and Goodness which will be the most constant and effectual Lecture that he can read unto her The (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de cura rei fam l. 1. Philosopher could say That a well-bred wife as soon as she is married accounts the way and course of her husband as a Law prescribed to her by God himself The good or evil Example of a Magistrate Minister or Husband hath a more real though insensible influence upon the actions of their inferiors than all their (c) Homines amplius oculis quam auribus eredunt longumiter est per praecepta breve efficax per exempla Senec. Ep. 6. Laws and Precepts And as for the Husband he is called the guide of her youth Prov. 2.17 If he be holy quiet and industrious she cannot for shame be wicked froward and idle His discourses will direct hers his prayers will teach her to pray his justice temperance and charity will be a law a rule a motive to make her just and sober and charitable If he be an Atheist an Epicure a Pharisee it undoes her He is to go before her and usually she follows him either to Hell or Heaven 4. An husbands Love is to be shewed in his yielding to the reasonable requests of his wife So did David to Bathsheba 1 Kings 1.28 So did Isaac to Rebeka Gen. 28.1 So did Abraham to Sarah Gen. 16.6 though the thing it self was grievous to him So did Jesus Christ daily to his Church He that loves gives and grants and that readily And the Husband should rather prevent his wife and give before she asks than be difficult or hard to be intreated she is to take care that her requests be reasonable and then she needs no Intercessor for her Famous is that instance in Story of Cleopatra who after that her Husband Meleager his Father Mother Neighbours had all in vain solicited his help to defend their City they having disobliged him before At length his Wife runs to him when the enemy was entring and cryes (d) Succurre quaeso mi vir occidimus nisi succurris Plutarch Help good Husband else we are lost And this charm'd and rouz'd him to their rescue One word from her prevail'd more with him than the cryes and arguments of all the rest And to this may be referr'd His taking her counsel in divers cases So did (e) 1 Sam. 1 23. Elkanah so did (f) Gen. 21.12 Abraham For though you may not always perceive Judgment in her Counsel yet you may be
Manner of her subjection speaks her Reverence and that is free willing chearful Thus the Church yields up her self to the will of her husband insomuch as it is made a kind of proverbial pattern Eph. 6.7 with good will doing service as to the Lord implying that the subjection and service that we perform to the Lord is with a good will And such ought to be the subjection of the wife most free and willing so as if there were but (a) Nam quae ita vivit ut se ac maritum rem prorsus unam esse arbitretur haec absolvit numeros omnes sanctae uxoris Lu. Vives de Chr. foem pag. 678. one will in two breasts Thus Leah and Rachel Gen. 31.16 followed Jacob like his shadow when he makes a motion they consent if he 'l go they will follow him And was not Sarah's Reverence (b) This submission must not be for worldly respects or for fear of wrath but religious and for conscience sake Gatak Serm. p. 198. cordial when within her self in her heart she called her husband Lord Gen. 18.12 And therefore a contradicting or grudging spirit is very unsuitable to the religious wife and ever leaves a sting in his heart and guilt in hers For usually it is a sign of unmortified pride and self-conceit and entails the curse of unquietness upon the Family and writes a dangerous example to inferiors If the husband's government be too heavy yet it is better for you to leave him to answer for his severity than for you to answer for your (c) She ows her Duty not only or principally to her husband but to the Lord so that his neglect will not excuse hers Id. p. 199. contempt 2. The wife ought to Reverence her husband as the Members do the Head So vers 23. For the husband is the head of the wife He is an Head for influence and sympathy that 's her priviledg he is an Head for eminence and rule that is his And how should she expect benefit from her head if she do not honour her head To (d) 1 Cor. 11.4 dishonour a man's head is always rank'd among unnatural sins All the members are sensible of what use the Head is for their good There are continual cares and projects for the sustenance and comfort of the body and therefore they are willing to give the head its due honour The hand will submit to a wound to save the head If the head resolve to rise up to work or pray the whole body is up presently if the head design a journey never so long never so dangerous the body says not nay but obeys as long as possibly it can Why so should the wife shew honour to her head she ought to honour him next unto her Maker she must be afraid by her frowardness or sullenness to break her own head she must not cross the purposes of her head it is preposterous for the (e) Non secus ac miles suo imperato ri imperare si postulet aut luna soli praeesse aut brachium capiti L. Vives ubi supra head to go one way and the rib another She must readily follow the directions and counsels of her head for the members must not teach the head which way to go they support it but they do not direct it Indeed it is said that the vertuous woman is the crown of her husband but yet there is more (f) Vxor coruscat radiis mariti Justinian worth in the head than in the crown So that still except always cases wherein the head is (g) The man hath government in the house except he be verbum anomalum i. e. a fool Luther craz d or notoriously distempered it will be the wisdom and duty of the wife to be subject to the husband as unto her Head And this hath brought us to the Third thing by which the Reverence of the Wife is described and that is by the Effects thereof And they also are either 1. In word or 2. In deed 1. In word For out of the abundance of the heart the mouth speaketh And if there be that inward fear and respect in the heart which God requires it will be legible in the words of their mouths The same Law that binds the heart in this case doth also govern the tongue In her tongue is the law of kindness Prov. 31.26 And here certainly a wholsom tongue is a tree of life whereas perversness therein is a breach in the spirit Prov. 15.4 Now this Reverence in the Wife is shewed 1. In her words of her husband Which should always be compos'd of respect and honour Thus Sarah is brought in by the Apostle 1 Pet. 3.6 Even as Sarah obeyed Abraham calling him Lord whose daughters ye are as long as ye do well And this was the language of her heart as you heard before out of Gen. 18.12 And no wife is too great or good to imitate her example in the main by giving respectful titles and expressions of her husband whereas on the contrary it is observed of the naughty woman Prov. 7.19 she only affords her husband in his absence the man for so it is in the Hebrew is not at home And it were well if this were the worst title and character which many wives do give their husbands behind their backs Whereas all the reproach and ignominy that they pour out on their husband doth infallibly redound to their own shame their (h) Nam vir uxoris majestatem amere benevolentia tuetur wulier viri cultu obedientia Nihil genus nihil opes nihil fortuna proderunt honore carebis si caruerit vir Lu. Vives ubi supâ—a honour and respect standing and falling together 2. The words of the wife to her husband ought to be full of Reverence And therefore she should beware 1. Of an Excess in the quantity not preposterously interrupting her husband while he is speaking nor answering ten words for one For (i) Vxorium est ornamâ—ntum aut cum mari o aut per maritum loqui Id. ibid. silence doth more commend the wisdom of a woman than speech and she that is wise spareth her words and though she seem to be religious yet if she do not bridle her tongue her religion is vain And 2. She must beware of a Defect in the quality of them viz. of meekness and respect For the great study of the wife should be to get a meek and quiet spirit which in the sight of God yea and of man too is of great price 1 Pet. 3.4 When the heart is once meekened by the grace of God then her words will savour of it and not till then And though they may think that this will invite and further the insolency of an unkind husband yet they may rest assured that that which is most pleasing to God shall not tend to their prejudice any way For hath not God said that a soft tongue breaketh the
his wife the wife that truly fears God dares not be cross with her husband A Bible plac'd between you will take up many a difference comfort you under many a cross and pang guide you in many a strait wherein flesh and blood will be confounded and at a loss And then in those critical cases wherein Duty and Passion strive for mastery resolve with your selves that it is much better for either of you to obey God's will than to have your own That as there is the highest Reason in his Commands so there is the greatest Sweetness in obeying them Set oft before you that golden Rule Matth. 7.12 and calmly consider whether you behave your self to your yoke-fellow as you your self would be dealt with if you were in their condition And though you be never so just and good other wayes yet believe that Jam. 2.10 he or she that keeps the whole law and yet offends knowingly and commonly in one point is guilty of all Your Righteousness abroad will not excuse your crossness at home nor her zeal in prayer make any amends for her heat in passion But when you are both resolved to study your own duties and sincerely to do them how hard soever you will live together as heirs of the grace of life and as heirs of the life of glory 5. Settle your affections well at the beginning It was a wise and true Observation (q) Plutacch praeâ— conjug that vessels which are compacted of divers parts or glued together of divers pieces at first will easily with every bruise or fall be broke in pieces but when they are strengthened by tract of time it will be very hard yea scarce possible to separate them So it is in marriage at first the union is raw and green an unkindness then a cross word or look will quickly alienate but when time and experience have consolidated this new sprung affection then it will be much harder to dissolve it And being once assured of a conjugal love in each other give no way to cursed Jealousie which very often hath no other ground than the Weakness or Wickedness of them that are sick of it and to be sure when once it is admitted all the joy and comfort of this life is gone it is a bitter-sweet Poyson and miserable are they that either give or take occasion for it Stop your ears therefore and knit your brow upon tale-bearers and whisperers that under pretence of great love and secrecy tell you just Nothing and remember that Love thinketh no evil but puts the best interpretation possible upon the doubful words looks and carriage of a stranger much more of so near a (r) Liberiores sunt viri quam foeminae vitae totius rationis Viris curanda esse mutla foeminis solam pudicitiam Claudendae aures iis qui sinistrum quid de marito volunt deferre Lu. Vives de Chr. foem p. 720. Relation And this I mention here because most commonly Jealousie takes place there where true Affection was never fixed and rooted in the beginning 6. Lastly to speak all in one Pray for Wisdom Humility and Vprightness 1. Wisdom for vve owe many of our Domestick distempers to our weakness and indiscretion not wisely preventing or removing things that cause offence How easily would a wise man avoid distasting words or looks or actions How easily might he keep his Authority and never forfeit it and she submit and never dispute it wisdom would pick and chuse the fittest opportunities to instruct advise reprove and comfort and vvould direct to the best manner and method vvherein to do it Wisdom vvill consider that either party might have found the same or greater crosses in another condition as in this or in another person as in this and therefore things are vvell in that they are not worse and however that marriage which is God's Ordinance must not be charged with their disquiets but themselves And 2. Humility that is a singular help for them both in the discharging of their Duties This will keep the Husband from the intemperate use of his power and the vvife in a ready subjection to her Husband For only by pride cometh contention but with the well-advised is wisdom Prov. 13.10 A proud Spirit could not agree vvith an Angel but the humble will agree with any body This also will greatly help them to contentment in their Condition For says Humility my Husband my Wife is a great deal too good for such a sinful creature as I am my condition is too good for me these straits and troubles are great but I deserve greater this was a sharp reproof but alas I deserve hell and what 's a harsh word to hell That man or woman vvill sit down quietly with great tryals that know they are not worthy the least of mercies And besides Humility will suggest such a carriage and behaviour in word and deed as will infallibly oblige each other and force respect from them And lastly Vprightness is necessary to the doing of these Duties well For there is written a conclusive law in an upright heart to do the whole will of God whether it appear to be with them or against them it will teach them rather to obey than to dispute and in obedience to do each more than their part rather than less In doubtful cases the upright heart will choose the safest course though it prove the hardest and resolves to suffer the greatest injury rather than offer the least An upright heart watches against sinful self which is the great root of injuries and mischiefs in every relation and prompts us to keep on in the way of our duty notwithstanding all discouragments In a word the upright Husband and Wife do chiefly study each their (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Col. Hom. 10. own Duty in their Relations and are most severe against their own particular failings What are the Duties of Parents and Children and how are they to be managed according to Scripture Serm. XVII Colos III. 20 21. Children obey your Parents in all things for this is well pleasing unto the Lord. Fathers provoke not your Children to anger lest they be discouraged MY business is not to discuss the Entity of Relations in their foundation and terms which the Philosopher is conversant about but to discourse the Efficacy of the chiefest in Christian practice Relationes etsi minimae eâ—titatis sunt maximae efficaciae i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children which if well discharg'd according to the sense of the Divine Oracles do contribute most to the happiness of humane Society and give reputation to the Communion of Saints The Subject I know is common and the Scriptures copious upon it which some who it may be are not the most accurate in their own relative station think a very easie task to treat on but to do it distinctly and fully within the time allotted to
go down the wind and neglect his duty it may be faithfulness in you humbly to advise him in some such language as this Sir I intreat you give me leave in a few words to express my true affection respect and faithfulness to you and for God's sake take it not unkindly at the hands of your poor Servant if I acquaint you with that which I have with regret of heart observed too long in you many a good Customer we lose for want of your presence in the Shop your frequent absence makes us have little to do your credit to my sorrow God knows I speak it begins to grow much lower than it was wont to be my Mistress takes on heavily we have but few choice wares and no cash and little credit to fetch more and we can't hold long at this rate I beseech you Sir leave off your company-keeping and look into your Books and consider how things be O how loth am I to see you or yours do otherwise than well Sir I beseech you be not angry I come not to teach you but to intreat you and humbly to desire your serious consideration of what I shall further crave leave to speak Sir I beseech you forget not us your poor Servants we want your help in your Family your instructions your prayers your holy examples would be no small comfort to us In thus doing I am perswaded God would bless you your trade and credit might soon be recovered we should serve you with joy and bless God for you and you and yours fare the better for ever Now who but a mad man or incarnate Devil could choose but relish such sweet counsel as this though from a Servant Then you must be faithful in your deeds give nothing away without your Master's leave if you will be giving give what is your own give where and when God commands you and spare not labour to preserve and increase your Master's estate all you can by good and lawful means For this is that which is commanded by Christ in the Parable hath his gracious approbation and plentiful reward Well done good and faithful Servant thou hast been faithful in a little enter thou into the joy of thy Lord. Your faithfulness must be further expressed by indeavouring all you can the good of your Master's children labour to instil into them good principles incourage them in the learning their Books and Catechism and obedience to their Parents do what you can to prejudice them against sin and by your sweet examples to be in love with God and godliness betimes I might add also Zech. 5.2 3. Tit. 2.10 it is no small expression of faithfulness to do all the good you can for your fellow-Servants give them good counsel pray for them help them all you may and carry it so before them that they may easily discern an excellency in you and that you have a loving design upon them and mean no more harm by all you speak or do but God's glory your Master's profit and comfort and their souls salvation Fourthly Be very diligent in your Master's business dispatch what he sets you about with what speed and expedition you can A slothful Servant is a wicked Servant by idleness and carelessness you may do your Master more wrong in a day than you may make up in a twelve-moneth Besides you must remember your strength and time is your Master's and all of it must be improved for him except so much as God calls for or your Master giveth you I come now to exhort Servants to the performance of these duties and that I may if possible prevail I shall lay before them a few Motives to inforce this duty Consider if you do conscientiously perform the fore-mentioned duties you will bring no little honour to your great Master which is in heaven you will shew the power of his precepts the beauty and excellency of his laws and make Religion to be thought well of by this you will leave a strange conviction of the worth of Grace upon the conscience of your Master Whereas if you should be faulty in any of the fore-mentioned particulars if you make any kind of profession it is ten to one if God and Religion do not presently suffer for your fault Is this your Saintship and it may be all the people of God may be railed at and wounded for your sake for God's sake be faithful in the performance of your duty and in so doing you will put to silence those that may condemn you and cause them to glorifie your Father which is in heaven Consult your own interest here it will be more in your way than you it may be at first imagine I might tell you what respect and love it must needs beget in the heart of your Master and when he hath opportunity he cannot but speak well of you it will bring you in a more considerable revenue of peace and content by this you discharge your duty and your conscience may have peace in it you draw others eyes and love and make you a lasting interest which in time may signifie more than at present you are aware of Consider your time is but short Suppose you suffer a little hardship Seven years will not last always yet a little while and you must have your liberty and then you and your Master may be Companions Methinks the thoughts of your time being out should make you the more patient and faithful remember that the longest time is but short and ere long it must be furled together and then it will be nothing who is Master and who is Servant but who is faithful Consider that reason honesty and ingenuity do all call upon you to be faithful and perform your duty Why should your Master give you meat drink clothing wages or a calling for nothing doth not honesty and common justice require that there should be some proportion between what he gives you and you him did you not promise and ingage to be a faithful Servant do not your Indentures bind you to it doth not ingenuity oblige you to be faithful to him who hath been ready to take care of you in sickness and in health and to tender you next a child I might add the command of God requires it but because I hinted that in the beginning I shall not here repeat it Consider how great a reward you shall have in the other world your labour shall not be in vain in the Lord there shall be a sure reward to the righteous Suppose your Master give you not that incouragement that your fidelity doth deserve yet be not disheartned you have a Master who is more ready to take notice of a little good in you than a great deal of bad I mean the great God Therefore be of good chear Col. 3.24 knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ Yet a little while and he will right the
be Christ's Free-men Cast off the service of Satan 1 Cor. 7.22 Rom. 6.18 and be no longer commanded by him remember how cruel how false how unreasonable a Master he is consider what can he pay his Servants in at last and know 't is impossible to serve two contrary Masters at once Be not servants to your lusts cast them off as things that will not profit and instead thereof yield your selves to the Lord and serve him with all your might and so be holy as he is holy in all manner of conversation and the grace of God will teach you to deny ungodliness and worldly lusts and to live holily righteously and soberly in this present world that will teach you to reverence obey to be faithful and diligent to your earthly Master as knowing your labours shall not be in vain in the Lord. If the fear of God be but in your hearts it will teach you wisdom make you hate every evil way and to do that which is honest and just to your Master A good Christian can't be a bad Servant Secondly Be not a stranger to the Bible When others are foolishly squandring away their time do you solace your self with the Word of God let that be much read by you and labour to lie under the powerful impression of the prohibitions precepts promises threatnings and examples that are there and then you can't do amiss Epictetuc I remember it was the advice of an excellent Moralist that we should oft in our actions think what Socrates Zeno Plato or some wise Philosopher would do in such a case I had rather you would think oft what would such a one as Eliezer the Servant of Abraham do in such a case read how he carried himself how naturally he was concerned for his Masters interest how diligently faithfully and prudently he goes to work how importunately he addresses himself to God and how heartily he prays for prosperity and success in his Masters business how much he advanceth his Masters credit and how naturally concerned for his Masters Son and with what integrity and expedition he dispatcheth his business go you and do likewise The example of Joseph and Obadiah who were good in bad houses are well worth your consideration Mat. 8.9 I might add the example of the Centurions Servant whom his Master giveth this character of That he was as ready to obey as he was to command I shall add an example or two more though you find them not in the Scripture yet they are according to the Scripture one of them I knew well A certain Servant that it 's probable was converted by the Father was so faithful diligent lively full of spiritual discourse and importunate prayers for the children and family that it proved a means of the conversion of some of them here 's a Servant worth gold Another Servant I knew good for Earth and Heaven too that after other indeavours upon a fellow-Servant spent some time at midnight to pray for him and being very importunate the voice was heard into the next Chamber where he lay at which out of curiosity he rose in his shirt to listen and heard one pray for him by which prayer he was converted Study therefore the Scriptures and present the examples you find there to your imitation Thirdly Get a strong love to your Master Love will put you upon any work love will set head hand and feet a working and tongue a going love makes heavy things light hard things easie love is a mighty Engine it can do any thing love will make you forget length of time In a word love is like to make one faithful obedient and diligent Fourthly Be humble meek and patient The humble man thinks nothing below him which is his duty and if to do his duty be to be vile Mat. 18.4 1 Pet. 1.19 he will yet be vilerstill The humble God will guide exalt and save Humility displeaseth none but the Devil Fifthly Be much in good company and hearken to their advice Be constant in prayer and beg of God to make you faithful and be conscientious in your attendance upon a powerful faithful Ministry In a word live much in the thought of your great account and in thus doing I question not but you will find grace to be faithful to God and man and be accepted of your Master here and rewarded by God hereafter Thus I have according to my poor ability set the duty of Masters and Servants before them O that there were a general resolution in both to put these duties into practice O then what a blessed reformation should we soon have How soon would our great troubles cease How soon would our complaints be silenced and our sorrows be turned into joy O that all sorts and degrees of men would but reform one and fill up their particular places and relations with duty Then O what happy times what happy days should we yet enjoy Christians let 's joyn in our prayers and utmost endeavours for the promoting this glorious work and then our God would bless us and we should bless him for ever The Sinfulness and Cure of Thoughts Serm. XIX Gen. 6.5 And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually I Know not a more lively description in the whole Book of God of the Natural corruption derived from our first Parents than these words Wherein you have the Ground of that grief which lay so close to God's heart v. 6. and the Resolve thereupon to destroy man and whatsoever was serviceable to that ungrateful creature That must be highly offensive which moved God to repent of a fabrick so pleasing to him at the creation every stone in the building being at the first laying pronounced good by Him and upon a review at the finishing the whole He left it the same character with an Emphasis †Gen. 1.31 very good There was not a pin in the whole frame but was * Eccles 3.11 very beautiful and being wrought by infinite * Psal 104.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Praeparo Evang. wisdom it was a very comely piece of Art What then should provoke him to repent of so excellent a work The wickedness of man which was great in the earth How came it to pass that man's wickedness should swell so high Whence did it spring Fom the imagination Though these might be sinful imaginations might not the superiour faculty preserve it self untainted Alas That was defiled The imagination of the thoughts was evil But though running thoughts might wheel about in his mind yet they might leave no stamp or impression upon the will and affections Yes they did The imagination of the thoughts of his heart was evil Surely all could not be under such a blemish Were there not now and then some pure slashes of the mind No not one Every imagination But granting that
they were evil might there not be some fleeting good mixed with them as a poisonous toad hath something useful No Only evil Well but there might be some intervals of thinking and though there was no good thought yet evil ones were not always rouling there Yes they were Continually not a moment of time that man was free from them One would scarce imagine such an inward nest of wickedness but God hath affirmed it and if any man should deny it his own heart would give him the lye Let us now consider the words by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imagination properly signifies figmentum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict press or form a thing by way of compression And thus 't is a metaphor taken from a potters framing a vessel and extends to whatsoever is fram'd inwardly in the heart or outwardly in the work 'T is usually taken by the Jews for that fountain of sin within us †Alii rectâ—ùs dicunt non esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nâ—si in malum Merc. in loc Mercer tells us it is always used in an evil sense But there are two places if no more wherein it is taken in a good sense Isa 26.3 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose mind is stayed and 1 Chron. 29.18 where David prays that a disposition to offer willingly to the Lord might be preserved in the Imagination of the thoughts of the heart of the people Indeed for the most part 't is taken for the evil imaginations of the heart as Deut. 31.21 Psal 103.14 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon More Nevoch Par. 3. c. 22. Amam Censur in locum The Jews make a double figment a good and bad and fancy two Angels assign'd to man one bad another good which Maimonides interprets to be nothing else but natural corruption and reason This word imagination being joyn'd with thoughts implies not only the compleat thoughts but the first motion or formation of them to be evil The word Heart is taken variously in Scripture It signifies properly that inward member which is the seat of the vital spirits But sometimes it signifies 1. The understanding and mind Psal 12.2 With a double heart do they speak i. e. with a double mind Prov. 8.5 2. For the Will 2 Kings 10.30 All that is in my heart i. e. in my Will and purpose 3. For the affections as Thou shalt love the Lord thy God with all thy heart i. e. with all thy affections 4. For conscience 2 Sam. 24.5 David's heart smote him i. e. his Conscience check'd him But Heart here is used for the whole soul because according to Pareus his note the soul is chiefly seated in the heart especially the Will and the affections her attendants because when any affection stirs the chief motion of it is felt in the heart So that by the imaginations of the thoughts of the heart are here meant all the inward operations of the soul which play their part principally in the heart whether they be the acts of the understanding the resolutions of the Will or the blustrings of the affections Only evil The Vulgar mentions not the exclusive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so enervates the sense of the place But our Neighbour Translations either express it as we do Only or to that sense that they were Certainly or no other than evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continually The Hebrew All the day or every day Some Translations express it verbatim as the Hebrew Not a moment of a man's life wherein our hereditary corruption doth not belch out its froth even from his youth as God expounds it Gen. 8.21 to the end of his life Whether we shall refer the general wickedness of the heart in the Text to that age as some of the Jesuites do because after the Deluge God doth not seem so severely to censure it Or rather take the exposition the learned Rivet gives of it referring the first part of the Verse and God saw that the wickedness of man was great in the earth to those times Gen. 8.21 Rivet in Gen. exercit 51. and the second part to the universal corruption of man's nature and the root of all sin in the world The Jesuites argument will not be very valid for the extenuation of original corruption from Gen. 8.21 For if man's imaginations be evil from his youth what is it but in another phrase to say they were so continually But suppose it be understood of the iniquity of that age may it not be applied to all ages of the world David complains of the wickedness of his own time Psal 14.3 Psal 5.9 Yet St. Paul applies it to all mankind Rom. 3.12 Indeed it seems to be a description of man's natural pravity by God's words after the deluge Gen. 8.21 which are the same in sense to shew that man's nature after that destroying judgment was no better than before Every word is emphatical exaggerating man's defilement Wherein consider the Universality 1. Of the subject Every man 2. Of the act Every thought 3. Of the qualification of the act Only evil 4. Of the time Continually The words thus opened afford us this Proposition That the thoughts and inward operations of the souls of men are naturally universally evil and highly provoking Some by cogitation mean not only the acts of the understanding but those of the will yea and the sense too But indeed that which we call cogitation or thought is the work of the mind imagination of the fancy Cartes Princip Philos Part. 1. Sect. 9. 'T is not properly thought till it be wrought by the understanding because the fancy was not a power designed for thinking but only to receive the images imprest upon the sense and concoct them that they might be fit matter for thoughts and so 't is the Exchequer wherein all the acquisitions of sense are deposited and from thence received by the intellective faculty So that thoughts are inchoativè in the fancy consummativè in the understanding terminativè in all the other faculties Thought first engenders opinion in the mind thought spurs the will to consent or dissent 't is thought also which Spirits the affections I will not spend time to acquaint you with the methods of their generation Every man knows he hath a thinking faculty and some inward conceptions which he calls thoughts he knows that he thinks and what he thinks though he be not able to describe the manner of their formation in the womb or remember it any more than the species of his own face in a glass In this discourse let us first see what kind of thoughts are sins 1. Negatively A simple apprehension of sin is not sinful Thoughts receive not a sinfulness barely from the object That may be unlawful to be acted which is not unlawful to be thought of Though the will cannot will sin without guilt yet the understanding may apprehend sin without guilt for that doth no more
formal object because the delight is not terminated in the sin but in God's ordering the event of it to his own glory But an Inclination to a sinful motion as it gratifies a corrupt affection is sin because every inclination is a malignant tincture upon the affections including in its own nature an aversion from God and testifying sin to be an agreeable object And without question there can be no inclination to any thing without some degree of pleasure in it because it is impossible we can encline to that which we have a perfect abhorrency of Hence it follows that every inclination to a sinful motion is Consensus inchoatus or a Consent in Embryo though the act may prove abortive If we think of any unlawful thing with pleasure and imagine it either in fieri or facto esse it brings a guilt upon us as if it were really acted As when upon the consideration of such a man's being my enemy I phancy robbers rifling his goods and cutting his throat and rejoyce in this revengeful thought as if it were really done 't is a great sin because it testifies an approbation of such a butchery if any man had will and opportunity to commit it And though it be a supposition yet the act of the mind is really the same it would be if the sinful act I think of were performed Or when a man conditionally thinks with himself I would steal such a man's goods or kill such a person if I could escape escape the punishment attending it it is as if he did rob and murder him because there is no impediment in his will to the commission of it but only in the outward circumstances Nay though it be a mere Ens intentionale or rationis which is the object of the thought yet the act of the mind is real and as significant of the inclination of the Soul as if the object were real too As if a man hath an unclean motion at the sight of a picture which is only a composition of well mixed and well ordered colours or at the appearance of the Idea of a beauty fram'd in his own phancy 't is as much uncleanness as if it were terminated in some suitable object the hinderance being not in the will but in the insufficiency of the object to concur in such an act Now as the more delight there is in any holy service the more precious it is in it self and more grateful to God so the more pleasure there is in any sinful motion the more malignity there is in it 2. Contrivance When the delight in the thought grows up to the contrivance of the act which is still the work of the thinking faculty When the mind doth brood upon a sinful motion to hatch it up and invents methods for performance which the wise man calls artificial Inventions So a learned man interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15.19 Eccles 7.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Hammond on Mat. 15.9 of contrivances of murder adultery c. And the word signifies properly reasonings When mens wits play the Devils in their souls in inventing sophistical reasons for the commission and justification of their crimes with a mighty jollity at their own craft Such plots are the trade of a wicked man's heart A covetous man will be working in his inward shop from morning till night to study new methods for gain * 2 Pet. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heart exercis'd in covetous practices and voluptuous and ambitious persons will draw schemes and models in their fancy of what they would outwardly accomplish They conceive mischief and bring forth vanity and their belly prepares deceit Job 15.35 Hence the thoughts are called the counsels †1 Cor. 4.5 and devices * Isa 32.7 8. of the heart when the heart summons the head and all the thoughts of it to sit in debate as a private Junto about a sinful motion 3. Re-acting sin after 't is outwardly committed Though the individual action be transient and cannot be committed again yet the Idea and Image of it remaining in the memory may by the help of an apish fancy be repeated a thousand times over with a rarified pleasure As both the features of our friends and the agreeable Conversations we have had with them may with a fresh relish be represented in our fancies though the persons were rotten many years ago Having thus declared the nature of our thoughts and the degrees of their guilt the next thing is to prove that they are sins The Jews did not acknowledg them to be sins Kimchi in 66 Psal as quoted by Grotius in Mat 5.20 Vt jam servaris bene corpus adultera mens est Nec custodiri ni velit illa p test Nec mentem servare potes licet omnia claudas Omnibus occlusis intus adulter erit Ovid. Anor l. 3. Eleg. 3. v. 5. c. unless they were blasphemous and immediately against God himself Some Heathens were more Orthodox and among the rest Ovid whose amorous pleasures one would think should have smothered such sentiments in him They Lord whose knowledg is infallible knows the thoughts of men that they are vanity Psal 94.11 yea and of the wisest men too according to the Apostle's Interpretation 1 Cor. 3.20 And who were they that became vain in their Imaginations but the wisest men the carnal world yielded The Graecians the greatest Philosophers the Aegyptians their Tutors and the Romans their Apes The elaborate operations of an unregenerate mind are fleshly Rom. 8.5 7. If the whole web be so needs must every thread The thought of foolishness is sin * Prov. 24.9 i. e. a foolish thought not objectively a thought of folly but one formally so yea an abomination to God †Prov. 15.26 As good thoughts and purposes are acts in God's account so are bad ones Abraham's intention to offer Isaac is accounted as an actual Sacrifice ‖ Heb. 11.17 Jam. 2.21 that the stroke was not given was not from any reluctance of Abraham's will but the gracious indulgence of God Sarab had a deriding thought and God chargeth it as if it were an outward laughter and a scornful word * Gen. 18.12 15. Therefore Sarah laughed within h r self saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in visceribus suis Targum Rom 7.7 I had not known lust except the Law had said Thou shalt not covet Thoughts are the words of the mind and as real in God's account as if they were expressed with the Tongue There are three Reasons for the proof of this that they are Sins 1. They are contrary to the Law which doth forbid the first foamings and belchings of the heart because they arise from an habitual corruption and testifie a defect of something which the Law requires to be in us to correct the excursions of our minds Doth not the Law oblige man as a rational creature Shall it then leave that part which doth constitute him
rational to sleeting and giddy fancies No it binds the soul as the principal agent the body only as the instrument For if it were given only for the sensitive part without any respect to the rational it would concern brutes as well as men which are as capable of a rational command and a voluntary obedience as man without the conduct of a rational soul It exacts a conformity of the whole man to God and prohibits a difformity and therefore engageth chiefly the inward part which is most the man It must then extend to all the acts of the man consequently to his thoughts they being more the acts of the man than the motions of the body Holiness is the prime excellency of the Law a title ascribed to it twice in one Verse Rom. 7.12 Wherefore the Law is holy and the Commandment holy just and good Could it be holy if it indulged loosness in the more noble part of the creature Could it be just if it favoured inward unrighteousness Could it be good and useful to man which did not enjoyn a suitable conformity to God wherein the creatures excellency lies Can that deserve the title of a spiritual Law that should only regulate the brutish part and leave the spiritual to an unbounded licentiousness Can perfection be ascribed to that Law which doth countenance the unsavoury breathings of the Spirit and lay no stricter an obligation upon us than the Laws of men Mat. 5 28. Must not God's Laws be as suitable to his soveraignty as mens Laws are to theirs Must they not then be as extensive as God's Dominion and reach even to the privatest closets of the heart 'T is not for the honour of God's holiness righteousness goodness to let the Spirit which bears more flourishing characters of his Image than the body range wildly about without a legal curb 2. They are contrary to the order of nature and the design of our Creation Whatsoever is a swerving from our primitive nature is sin or at least a consequent of it Eccles 7.29 God made man perfect but they have sâ—ught out many inventions But all inclinations to sin are contrary to that righteousness wherewith man was first endued Man was created both with a disposition and ability for holy contemplations of God the first glances of his soul were pure he came every way compleat out of the mint of his infinitely wise and good Creator and when God pronounced all his Creatures good he pronounced man very good amongst the rest But man is not now as God created him he is off from his end his understanding is filled with lightness and vanity This disorder never proceeded from the God of order infinite goodnesâ— could never produce such an evil frame none of these loose inventions were of God's planting but of man's seeking No God never created the intellective no nor the sensitive part to play Domitian's game and sport it self in the catching of Flies Psal 49.20 Man that is in honour and understands not that which he ought to understand and thinks not that which he ought to think is like the Beasts that perish Gen. 3.6 he plays the beast because he acts contrary to the nature of a rational and immortal soul And such brutes we all naturally are since the first woman believed her sense her phancy her affection in their directions for the attainment of wisdom without consulting God's Law or her own reason The phancy was bound by the right of nature to serve the understanding 'T is then a slighting God's wisdom to invert this order in making that our Governour which he made our Subject 'T is injustice to the dignity of our own souls to degrade the nobler part to a sordid slavery in making the brute have dominion over the man as if the Horse were fittest to govern the Rider 'T is a falseness to God and a breach of trust to let our minds be imposed upon by our phancy in giving it only feathers to dandle and chaff to feed on instead of those braver objects it was made to converse withal 3. We are accountable to God and punishable for thoughts Nothing is the meritorious cause of God's wrath but sin The Text tells us that they were once the keys which opened the floud-gates of divine vengeance and broach'd both the upper and neather Cisterns * Acts 8.22 If perhaps the thought of thy heart may be forgiven thee Prov. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of thoughts i. e. evil thoughts the word being usually taken in an ill sense to overflow the world If they need a pardon as certainly they do then if mercy doth not pardon them justice will condemn them And 't is absolutely said that a man of wicked devices or thoughts God will condemn 'T is God's prerogative often mentioned in Scripture to search the heart To what purpose if the acts of it did not fall under His censure as well as His cognizance He weighs the Spirits Prov. 16.2 in the ballance of His Sanctuary and by the weights of His Law to sentence them if they be found too light The word doth discover and judge them †Heb. 4.12 13. It divides asunder the soul and spirit the sensitive part the affections and the rational the understanding and will both which it doth dissect and open and judge the acts of them even the thoughts and intents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whatsoever is within the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one referring to the Soul the other to the Spirit These it passeth a Judgment upon as a Critick censures the Errata's even to syllables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Letters in an old Manuscript These we are to render an account of as the Syriack renders those words v. 13. with whom we have to do Of what Of the first bubblings of the heart the notions and intents of it The least Speck and Atome of dust in every chink of this little world is known and censured by God If our thoughts be not judged God would not be a righteous judge He would not judge according to the merit of the cause if outward actions were only scann'd without regarding the intents wherein the principle and end of every action lies which either swell or diminish the malignity of it Actions in kind the same may have different circumstances in the thoughts to heighten the one above the other and if they were only judged the most painted hypocrite might commence a blessed spirit at last as well as the exactest Saint 1 Cor. 4 5. 'T is necessary also for the Glory of God's omniscience 'T is hereby chiefly that the extensiveness of God's knowledg is discovered and that in order to the praise or dispraise of men viz. To their Justification or condemnation Those very thoughts will accuse thee before God's Tribunal which accuse thee here before conscience His Deputy Rom. 2.15 16. Their thoughts the
mean while i. e. in this life while conscience bears witness accusing or excusing one another in the day when God shall judge the secrets of men i. e. and also at the day of judgment when conscience shall give in it's final Testimony upon God's examination of the secret counsels This place is properly meant of those reasonings concerning good and evil in men's Consciences agreeable to the Law of nature imprinted on them which shall excuse them if they practice accordingly or accuse them if they behave themselves contrary thereunto But it will hold in this Case for if those inward approbations of the the notions of good and evil will accuse us for our contrary practices they will also accuse us for our contrary thoughts Non solum opus sed mali operis cogitatio paenas luet Hieron in 1 Hos 7. Acts 8.22 Our good thoughts will be our accusers for not observing them and our bad thoughts will be indictments against us for complying with them 'T is probable the Soul may be bound over to answer chiefly for these at the last day for the Apostle chargeth Simon 's guilt upon his thought not his word and tells him pardon must be principally granted for that The tongue was only an Instrument to express what his heart did think and would have been wholly innocent had not his thoughts been first criminal What therefore is the principal subject of pardon would be so of punishment as the first incendiaries in a rebellion are most severely dealt with And if as some think the fallen Angels were stript of their primitive Glory only for a conceiv'd thought how heinous must that be which hath inrolled them in a remediless misery Having proved that there is a sinfulness in our thoughts let us now see what provocation there is in them Which in some respects is greater than that of our actions But we must take actions here in sensu diviso as distinguished from the inward preparations to them In the one there is more of scandal in the other more of odiousness to God God indeed doth not punish thoughts so visibly because as He is Governour of the world His Judgments are shot against those sins that disturb humane society but He hath secret and spiritual Judgments for these suitable to the nature of the sins Now thoughts are greater in respect 1. Of fruitfulness The wickedness that God saw great in the earth was the fruit of imaginations They are the immediate causes of all sin No Cockatrice but was first an egg It was a thought to be as God * Gen. 3.5 2 Cor. 11.3 that was the first breeder of all that sin under which the world groans at this day For Eve's mind was first beguiled in the alteration of her thought Since that the lake of inward malignity acts all it's evil by these smoaking steams Evil thoughts lead the van in our Saviour's Catalogue Matth. 15.19 as that which spirits all the black regiment which march behind As good motions cherish'd will spring up in good actions so loose thoughts favoured will break out in visible plague-sores and put fire unto all that wickedness which lyes habitually in the heart 2 Tim. 2.16 as a spark may to a whole stock of Gun-powder The vain babblings of the soul as well as those of the Tongue will encrease to more ungodliness Being thus the cause they include virtually in them all that is in the effect as a seed contains in its little body the leaves fruit colour scent which afterward appear in the plant The seed includes all but the colour doth not virtually include the scent or the scent the colour or the leaves the fruit So 't is here One act doth not include the formal obliquity of another but the thought which caused it doth seminally include both the formal and final obliquity of every action both that which is in the nature of it and in the end to which it tends As when a Trades-man cherisheth immoderate thoughts of gain and in the attaining it runs into many foolish and hurtful Lusts 1 Tim. 6 9. there is cheating lying swearing to put off the commodity all these several acts have a particular sinfulness in the nature of the acts themselves besides the tendency they have to the satisfying an inordinate affection all which are the spawn of those first immoderate thoughts stirring up greedy desires 2. In respect of Quantity Imaginations are said to be continually evil There is an infinite variety of conceptions as the Psalmist speaks of the Sea wherein are all things creeping innumerable both small and great and a constant generation of whole shoals of them that you may as well number the Fish in the Sea or the Atomes in the Sun-beams as recount them There is a greater number in regard of the acts and in regard of the objects 1. In regard of the acts of the mind 1. Antecedent acts How many preparatory motions of the mind are there to one wicked external act Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch Moral p. mihi 500. how many sinful thoughts are twisted together to produce one deliberate sinful word All which have a distinct guilt and if weigh'd together would outweigh the guilt of the action abstractedly considered How many repeated complacencies in the first motion degrees of consent resolved broodings secret plottings proposals of various methods smothering contrary checks vehement longings delightful hopes and forestalled pleasures in the design All which are but thoughts assenting or dissenting in order to the act intended Upon a dissection of all these secret motions by the critical power of the word we should find a more monstrous guilt than would be apparent in the single action for whose sake all these spirits were raised There may be no sin in a material act considered in it self when there is a provoking guilt in the mental motion A hypocrite's religious services are materially good but poysoned by the Imagination skulking in the heart that gave birth unto them Prov. 21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a wicked thought Ezek. 23.3.19 Yet she multiplied he◠whoredoms in calling to remembrance the days of her youth c. v. 21. the lewdness of her youth 'T is the wicked mind or thought makes the sacrifice a commanded duty much more an abomination to the Lord. 2. Consequent acts When a man's phancy is pregnant with the delightful remembrance of the sin that is past he draws down a fresh guilt upon himself as they did in the Prophet in reviving the concurrence of the will to the act committed making the sensual pleasure to commence spiritual and if ever there were an aking heart for it revoking his former grief by a renewed approbation of his darling lust Thus the sin of thoughts is greater in regard of duration A man hath neither strength nor opportunity always to act but he may always think and imagination can supply the place of action Or if the
with crosses and then it breeds murmuring thoughts and sometimes it is crown'd with success and then it starts proud and self-applauding thoughts 1 Tim. 6.9 Those that will be rich fall into many foolish and hurtful lusts Such lusts that make men fools and one part of folly is to have wild and sensless fancies Mists and fogs are in the lower region near the earth but reach not that next the Heavens Were we free from earthly affections these gross vapours could not so easily disturb our minds but if the World once settle in our hearts we shall never want the sumes of it to fill our heads And as covetous desires will stuff us with foolish imaginations so they will smother any good thought cast into us as the thorns of worldly cares choak'd the good seed and made it unfruitful Mat. 13.22 As we are to rejoyce in the world as though we rejoyced not so by the same reason we should think of the world as though we thought not A conformity with the world in affection is inconsistent with a change of the frame of the mind Rom. 12.2 3. Avoid idleness Serious callings do naturally compose mens spirits but too much recreation makes them blaze out in vanity Idle souls as well as idle persons will be ranging As idleness in a State is both the mother and nurse of faction and in the natural body gives birth and encrease to many diseases by enfeebling the natural heat so it both kindles and foments many light and unprofitable imaginations in the soul which would be sufficiently diverted if the active mind were kept intent upon some stated work So truly may that which was said of the servant be applyed to our nobler part Mat. 25.26 Thou wicked and slothful servant Mat. 13 25. that it will be wicked if once it degenerates into slothfulness in its proper charge As empty minds are the fittest subjects for extravagant fooleries so vacant times are the fittest seasons While we sleep the importunate enemy within as well as the envious adversary without us will have a successful opportunity to sow the tares Whereas a constant imployment frustrates the attempt and discourageth the Devil because he sees we are not at leasure Therefore when any sinful motion steps in double thy vigour about thy present business and the foolish impertinent will sneak out of thy heart at this discountenance So true is that in this case which Pharaoh falsly imagined in another that the more we labour the less we shall regard vain words †Exod 5.9 As Satan is prevented by diligence in our callings so sometimes the Spirit visits us and fills us with holy affections at such seasons as Christ appeared to Peter and other Disciples when they were a fishing †Joh. 21.3 4. and usually manifested his grace to men when they were engaged in their useful businesses or religious services But these motions as we may observe by the way which come from the Spirit are not to put us out of our way but to assist us in our walking in it and further us both in our attendance on and success in our duties To this end look upon the work of your callings as the work of God which ought to be done in obedience to Him as He hath set you to be useful in the community Thus a holy exercise of our callings would sanctifie our minds and by prepossessing them with solid business we should leave little room for any spider to weave its Cobwebs 4. Awe your hearts with the thoughts of God's omniscience especially the discovery of it at the last judgment We are very much Atheists in the concern of this Attribute for though it be notionally believed yet for the most part it is practically deny'd God understands all our thoughts afar off †Psal 139.2 as He knew every creature which lay hid in the Chaos and undigested lump of matter God is in us all * Eph. 4.6 as much in us all as He is above us all yea in every creek and chink and point of our hearts Not an Atome in the spirits of all men in the world but is obvious to that all-seeing eye which knows every one of those things that come into our minds †Ezek. 11 5. God knows both the order and confusion of them and can better tell their natures one by one than Adam named the creatures Fancy then that you hear the sound of the last Trumpet that you see God's tribunal set and His omniscience calling out singly all the secrets of your heart Would not the consideration of this allay the heat of all other imaginations If a foolish thought break in consider What if God who knows this should presently call me to judgment for this sinful glance psal 44 21. Say with the Church Shall not God search this out Is it fit either for God's glory or our interest that when He comes to make inquisition in us He should find such a nasty dunghil and swarms of Aegyptian lice and frogs creeping up and down our chambers Were our heads and hearts possest by this substantial truth we should be ashamed to think what we shall be ashamed to own at the last day 5. Keep a constant watch over your hearts David desires God to set a watch before the door of his lips Psal 141.3 much more should we desire that God would keep the door of our hearts We should have grace stand sentinel there especially for words have an outward bridle they may disgrace a man and impair his interest and credit but thoughts are unknown if undiscovered by words If a man knew what time the thief would come to rob him he would watch We know we have thieves within us to steal away our hearts therefore when they are so near us we should watch against a surprize and the more carefully because they are so extraordinary sudden in their rise and quick in their motion Our minds are like idle School-boys that will be frisking from one place to another if the Master's back be turned and playing instead of learning Let a strict hand be kept over our affections those wild beasts within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato because they many times force the understanding to pass a judgment according to their pleasure not its own sentiment Young men should be most intent upon their guard because their fancies gather vigor from their youthful heat which fires a world of squibs in a day which mad-men and those which have hot diseases are subject to because of the excessive inflammation of their brains and partly because they are not sprung up to a maturity of knowledg which would breed and foster better thoughts and discover the plausible pretences of vain affections There are particular seasons wherein we must double our guard as when incentives are present that may set some inward corruption on a flame 1 Tim. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timothy's office
ingratitude to receive a present without returning an acknowledgment to the Benefactor As God turns His thoughts of us into promises so let us turn our thoughts of Him into prayers and since his regards of us are darted in beams upon us let them be reflected back upon Him in thankfulness for the gift and earnestness both for the continuance and encrease of such impressions as David pray'd that God would not take his holy Spirit from him †Psal 51.11 which had inspired him with his penitential resolutions To what purpose doth the Holy Ghost descend upon us but to declare to us the things which are freely given us of God †1 Cor. 2.12 And is it fit for us to hear such a declaration without a quick suitable reflection Since the Comforter is to b â—ng to our remembrance †Joâ— 14.26 what Christ both spake and did it must be for the same end for which they were both spoken and acted by him which was to bring us to a near converse with God Therefore when the Spirit renews in our mind a Gospel-truth let us turn it into a present plea and be God's remembrancers of His own promises as the Spirit is our remembrancer of divine truths We need not doubt some rich fruit of the application at such a season since without question the impressions the Spirit stamps upon us are as much according to God's will †Rom. 8.27 as the intercessions he makes for us Therefore when any holy thought doth advance it self in our souls the most grateful reception we can bestow upon it will be to suffer our hearts to be immediately fired by it and imitate with a glowing devotion the Royal Prophet in that form he hath drawn up to our hands O Lord God of Abraham Isaac and of Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy servant and prepare my heart unto thee †1 Chron. 29.18 This will be an encouragement to God to send more such guests into our hearts And by an affectionate entertainment of them we shall gain both a habit of thinking well and a stock too How must we govern our Tongues Serm. XX. Ephes 4.29 Let no corrupt Communication proceed out of your mouth but that which is good to the use of Edifying that it may minister Grace to the Hearers IN these words is a prohibition and admonition every corrupt word is restrained savoury and useful Discourse is enjoyned For exposition enquire 1. What is this corrupt speech that is forbid Some restrain it to filthy unclean speech others extend it to all wicked speech I conceive it reaches also unto idle empty unprofitable Discourse and to this apprehension I am led by the import of the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies rotten and am further confirmed by the Antithesis in the latter clause of the Verse But that which is good to the use of Edifying where he seems to intimate that the design of Discourse being the Edification of one another as rotten unsound Wood that will bear no stress is not put into Building so neither should sapless words that have no heart in them be used in our Conversing Down-right evil words may be here condemned eminently unclean filthy words especially but idle empty words I apprehend also included as in Eph. 5.4 they are particularly expressed neither filthiness nor foolish talking 2. What is understood by its goodness to the use of edifying In the Original it sounds pretty harsh to the edifying of use which I take to be an Hebraism and aequivalent to useful Edification Some way or other profitable our Discourse should be to the imbettering and not worsting of our selves or Companions and the goodness here spoken of is its aptness to this end Though our Discourse hath a higher or lower degree of goodness in it as it promotes and refers to a greater or lesser good That which refers to the imbettering of our Souls is eminently good Discourse and that which vulgarly carries the name of it But we are not confined to this if the Body the Estate the name of our Brother be industriously promoted yea if his mind be innocently cheared the Discourse by this Rule seems allowed and approved 3. What is that Grace that should be still ministred by it Some understand it of Grace in the most noble sense the begetting and strengthening which by our converse we should still be endeavouring but I cannot apprehend this singly meant nor do I think the Apostle here speaks of the adaequate scope of our Discourse for that he seems more generally to have laid down in the words last explained But I conceive he points at a by end that will result upon our eying the fore-mentioned grand end intimating that if our words are so useful they are likely to be grateful to the hearers and deservedly procure us grace and favour with them Or else he here directs us so to season our speech that it may be savoury and have a good relish with all men a relish of our wisdom of our Charity or some such like gift or Grace that God hath bestowed upon us And this way the Apostle seems to expound himself Col. 4.6 Let your speech be always with Grace seasoned with Salt the one is exegetical of the other if I mistake not we should not speak as we spit what comes next but have that respect to matter and manner as no man shall reasonably be disgusted at what we say whereby he hopes we may be able to answer every one attaining by this practice the tongue of the Learned The Salt there advised is to prevent the putrefaction before cautioned This grace of speech Christ was eminent in whereon it is said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 45.2 Grace is poured into thy Lips And by this as well as other Excellencies he grew in favour with God and Man Luke 2.52 From the various expressions in this latter clause I gather 1. That the design of our speech should be alwayes to some good use 2. That ordinarily we should aim at the promoting one another in grace 3. That accordingly we should study that there be an aptness and Idoneity in our speech to these purposes Prov. 15.2 The Tongue of the wise useth knowledg aright but the mouth of Fools poureth or belcheth out foolishness But to wave particulars I shall only pursue this general Observation Obs That our very Lips are under God's Laws If we would approve our selves universally Christians we must look to our words as well as hearts and deeds James 1.26 If any man among you seem to be Religious and bridle not his Tongue this man's Religion is vain The Case then I would speak to in answer to a query I may well expect from you is Query How we may and should order and govern our Tongues that we may not by them talk away our Religion but rather evidence and
shall shew forth thy praise 3. It busies it self in bringing in and reconciling Rebels to him seeks every way the enlargement of his Kingdom by making advantagious reports of him as in the 5. Cant. 10. by beseeching Persons to lay aside their enmity to him 2 Cor. 5.20 David promises this Service to God with some hopes of success Psal 51.13 I will teach Transgressours thy ways and sinners shall be Converted to thee It is needless to tell you how Serviceable the Tongues of good men have been and yet are to this purpose which work as it is the glory of God so of all works is the joy of Angels Luke 15.10 4. It is also a useful Fellow-Subject it hath to give and is ready to give good advice and counsel to others by which it is hugely helpful to them The Tongue 's Charity and Liberality is Famous and believe it when it is become a good Tongue it is as before noted a silver Tongue and its gifts are beyond those of Silver and Gold Two expressions note to this effect Prov. 10.21 The Lips of the Righteous feed many Their words are others Bread and the best Bread they can get But are they Drink too See the 10. Prov. 11. The mouth of a Righteous man is a Well of Life a Well for plenty for purity and a Well whose Waters have a singular Encomium they are Waters of Life to this let me further add what you find Prov. 12.18 The Tongue of the wise is health whence it may be called the wholesome Tongue Prov. 15.4 Two Inferences I would hence make 1. That it is worth our while to use our utmost diligence to bring our Tongues into Order since they are such excellent Organs of God's Honour and so eminently serviceable unto our Brethren upon their Regulation 2. That it must needs be God's great delight to see them in Order and observe them Acting in this their glory now he loves to hear us speak accordingly he provokes us to it as if it yielded sweet Melody to him Cant. 2.14 O my Dove let me hear thy Voice for thy Voice is sweet Elsewhere what a high commendation does he give of it Cant. 4.11 Thy Lips O my spouse drop as the Honey-comb Honey and Milk are under thy Tongue But above all we may see this in that 3. of Mal. 16 17. where they are represented talking God hearkning writing and resolving what he will do for them and expressing what account he made of them their words seemed to hang as Jewels in his Ears and their Persons he will lay as Jewels in his Royal Closet They shall be mine in the day that I make up my Jewels 4. That it is the great Glory of a man to have a good government over his Tongue the bare holding of it in makes a Fool seem wise Prov. 17.28 Even a Fool when he holdeth his peace is counted wise and he that shutteth his Lips is esteemed a man of understanding And the lolling out of the Tongue both Naturally and Morally is reputed a great indication of Folly Prov. 10.18 He that uttereth a slander is a Fool. For what can he propose to himself in it to compensate for what he ventures by it his Brother's Credit is wasted but his own Conscience it may be wounded as having transgressed both Charity and Equity and two to one if in the like or a worse kind he be not requited and go unpitied Yea should all others spare him he is even with himself for whatever he hath said of his Neighbour he hath scarce given him a worse Name than he has took to himself of a slanderer But the right ordering of our Tongue as to what is let out and what is kept in does not only speak a good man but makes him glorious and eminent among other good men Jam. 3.2 If any man offend not in word the same is a perfect man and able to bridle the whole Body he must have a measure of his own parts a command of his passions and in-sight into Seasons and Occasions It is a modest expression that he which can do this is able to command himself indeed if we could find the man he is fit to govern the World Whereas on the other hand he is fit for nothing that has a loose and licentious Tongue and it is generally a token of an impotent man Try what you can make of him an ill Neighbour I will warrant you he will prove he must be pratling of every thing and every one every thing he sees every thing he hears he turns into a story one would not he should look over ones Wall come into ones House talk with ones Children or Servants he is either fishing out of them or dropping into them what is not convenient His Eye his Ear are still progging for fewel to that fire his Tongue is enflamed with His humour is set out Psal 41.6 If he come to see me he speaketh Vanity hâ—s heart gathereth Iniquity to it self when he goeth abroad he telleth it As bad a Neighbour as he is he is yet a worse Friend he trifles away our time he tires our patience he betrays our trusts there can be no confidence in him we must still be upon the Watch one may as well make a whole Town our Friend as such a one But yet too a much worse Relation he makes 't is next dwelling in a Mill to dwell with him his clack is always going only not in so good tune and order as that we allude to the wise man could not think of a Condition so intolerable as the being yoked with such a Relation Prov. 25.24 It is better to dwell in the Corner of an House-top than with a brawling Woman and in a wide House And a brawling man is as very a trouble-house and in some sense more intolerable as more praeter-natural In sum a well governed Tongue is not more our glory than an unruly one is our shame that we are pricked on both sides by Honour and dishonour to endeavour as much as may be the regulation of this Member as we consult the Credit of our whole man These things that we in general have promised may be improved as motives and moral helps for the government of the Tongue But more particularly in order to its right management we must consider 1. It s just measure 2. It s due matter 3. It s proper scope 1. As to the measure and here we must note the extremes that are to be avoided and the mean that is to be observed 1. The first extreme is over-silence a rare fault but a fault against the very intent of the Tongue and is a burying of that Talent it is justly chargeable with a great deal of evil and suspitious of much more And this in some is natural from frigidity and excessive melancholy they are the easiest pardoned though not altogether excused when otherwise duly qualified and called Exod. 4.10 11 12. In some this is contracted
by others iniquity these are most to be pityed the violent suffocation of their thoughts is not without great vexation of their hearts as Lot might be an instance 2 Pet. 2.2 8. And David Psal 39.23 I was dumb with silence I held my peace even from good and my sorrow was stirred my heart was but within me while I mused the fire burnt In others this is affected out of Moroseness doggedness or design in these the offence is most aggravated the silence is most sinful but more particularly When are we guilty of over-much silence 1. When Justice is obstructed by it my Neighbour has suffered wrong I know it without my testimony he cannot have right I conceal it my secrecy involves me in the iniquity Lev. 5.1 A pretence of peaceableness and good Neighbour-hood stops the mouths of several in this case but peace of Conscience and the cause of Righteousness should be preferred before all peace and above every other consideration take place if the matter especially be momentous 2. When Charity is omitted and is not like from other hands to be at least so seasonably and advantagiously administred there is oft-times great Charity in a word and it is the greatest cruelty imaginable to spare that word and it is often further heightned from the parties to which it is grudged For instance if we are made privy to any thing the discovery of which is for great publique good and conceal it for private advantage beyond what is fitting for our private capacity and a just reward for our ingenuity we highly transgress against publique Charity and are unworthy of the benefits of Society this we learn from the Lepers case themselves being Judges 2 Kings 7.8 9. Again if we alone are privy to a Brother or Friend's fault wherein he goes on and is not like of himself to come off bolstering himself up in the opinion of its secrecy a word of reproof from thee might save him and thou art the greatest Enemy he has if thou with-holdest it from him Lev. 19.17 Further thy own Soul is in a dark and dismal state thy Neighbour or Friend is full of light by one question thou mightest do much to thy own illumination and yet thou pinest away and perishest for lack of knowledg where is thy love to thy self in the mean time Tongue-Charity is the cheapest of all Charity and yet many certainly not without great guilt let their Countreys Friends and own Souls starve for lack of it 3. If our own Spirits be soured by it words kept in are many times like humours struck in go to the heart and offend the vital parts Maliciousness censoriousness are often so fed vent might give relief in this case and be the only means for our Cure if moderately and discreetly given Many can write their probatum est to this 4. If our Company whom we may and ought to please so far as we can be grieved or offended at it Silence where we may be free and have wont to be free and it is justly expected we should be free as among Friends Relations c. Speaks very cuttingly and should not causlesly be long kept lest it be ill interpreted it intimates anger at them or contempt of them it renders you wholly insignificant to them you had as good send your Horse among them if you will not converse like a man with them 5. If our Calling and Commission from God be to speak we may not be silent as to any one thing committed to us to speak in this case You know who said Acts 4.20 We cannot but speak woe is us if we do not Paul no other way could clear himself of their blood than by protesting that he had not shunned to declare unto them the whole counsel of God Acts 20.27 And our Saviour doth mainly comfort himself as having hid or kept back nothing given in charge to him Psal 40.9 10 11. Loe I have not refrained my Lips O Lord thou knowest I have not hid thy Righteousness within my heart I have not concealed thy loving kindness and thy truth with-hold not thou thy tender mercies from me 6. If the Cause and Honour of God call for a publique testimony no one in his way may innocently with-hold it however mean be his capacity Children therefore in Christ's day were called forth to it and justified in it Mat. 21.15 16. And when offence was took on a like occasion he tells them that if those should hold their peace the stones would immediately cry out Eccl. 3.7 You see then that there is a time to speak as well as keep silence happy he that hits his time and he that heeds it will hardly miss it or if he does shall the more easily be excused it We commonly say that little said is soon amended true but yet for not speaking as well as not doing in some cases we may be condemned It is therefore our duty to rouze our Tongue when it is sluggish as well as hold it in where it is lavish calling upon it as he Psal 57.8 Awake up my Glory or as you have another instance Judges 5.12 Awake Awake Deborah Awake Awake utter a Song 2. The second extreme to be avoided is Loquacity or over-much speaking a fault many are incident to through the levity of their temper and looseness of their Tongues and it is a very hard task for them to talk much and talk well He is peremptory Prov. 10.19 that in the multitude of words there wants not sin And I suppose he speaks modestly and that he means that there is a great deal of sin But let our Query be Quest When any one may be said to talk too much Some few of many instances take as follows 1. When talking excludes thinking the Tongue out-runs the wit a little of this talk is too much as being to no purpose but to betray our folly abuse our Brother's patience and waste precious time One may talk to Children at this rate to save a needless expence of sense where there is but little but it is an intolerable presumption upon men to entertain them with words morecrude than our belches that we fetch not so low as our breath and that little differ from an Asse's braying 2. When it will not give way to hearing especially when wiser and better men be present If they were inferior and weaker it were meet they should be allowed their turns every one may be supposed to have brought something wherewith the whole might be edified in ingrossing all the talk to thy self thou art chargeable with unseemly vaunting thou art in the ready way to emptying there is no hope of thy replenishing go hoop and hallow in the Woods if thou wilt be answered only by thy own Eccho Proud men and passionate men are apt so to offend they have no ears and so are unlike to edifie and for any thing they are like to get had as good keep out of Company Mark advice of
taking God's Name in vain Sins all of an high Nature and committed generally in height of Spirit and look as like presumptuous sins for which God hath appointed no Sacrifice as most we can reckon up in regard of the small temptation to them Numb 15.30 31. and the impudence that is common in them 2. Those things also our Tongue is to be restrained from whereby our Brother is wronged as to his outward man whether as to Life Estate or Name unrighteousness is the evil of such Speeches a manifest evil and is aggravated from the degree wherein he suffers and from the directness of our intention in bringing it upon him though whether directly or indirectly of malice and set purpose or out of pure weakness our Brother suffers and we sin that we were no more tender of him in concerns that are so dear to our selves and about which we have been so specially cautioned of God and of this Nature eminently are slander and false Testimony 3. Those things must more especially be forborn whereby our Brother's Soul is like to be defiled and his manners corrupted in that the greatest Charity is here transgressed As for instance all unclean Speeches by which Lust may be drawn forth provoking Speeches whereby passion may be stirred up all enticements to evil and encouragements in evil any thing whereby our Brother's spirit may be lightned or his heart hardned 4. Such things whereby the fundamental Laws of Society are violated and all confidence in one another destroyed I will instance particularly in three 1. Lying that makes words signifie just nothing and cuts off all communion between one anothers Souls that we can never know each others minds we are hereby at a far greater loss than if we could not speak at all How detestable this sin is you may learn by what you read Rev. 21.8 Rev. 22.15 2. Tale-bearing that is a Trade set up directly against all Friendship and the great bane of Love in the World which yet has too much countenance from the generality of the World but God that is always more than our selves solicitous for our good has especially cautioned against it Lev. 19.16 and warned us of the evil effects of it Prov. 18.8 3. Revealing of Secrets which destroys all confidence and breaks the most sacred Bonds of Friendship And as to these we may be doubly faulty 1. In reference to such Secrets as are committed to us sub sigillo these every one is convinced he ought to keep so for his truths sake and to answer the confidence that was put in him though many are never quiet till they have broke this Bond but are rather irritated by their being bound Prov. 11.13 A Tale-bearer revealeth Secrets Especially 2. In reference to such as come to us without such a formal Bond out of weakness or good nature if there may be wrong to the party confiding in us by divulging what he hath so committed to us the very matter of the case obligeth us in justice though not in faithfulness we are bound to be his Secretaries if a far greater good may not come by the discovery And let me here give a special caution in a case wherein you may be lyable to Temptation Take heed what you do tell to a Friend lest he should after prove an Enemy this is prudence Take heed you discover not when an Enemy what was told you as a Friend that is Piety 5. The matter of the Discourse is faulty when the very ends of it are overlooked and you fruitlesly and foolishly squander away both time and Talents not considering that idle words are also evil words and to be reckoned for another day Mat. 12 36 37. Quest How shall we restrain our Tongues from all this evil 1. By purging the Seeds of it out of our hearts Our Saviour looked upon it as an unnatural thing and not to be expected that they that are evil should speak good things in as much as out of the abundance of the heart the mouth speaketh Mat. 12.34 That therefore must be first cleansed that the mouth may be kept clean while there are filthy thoughts malicious purposes impetuous passions and idle imaginations allowed there by the Tongue as well as other ways they will have their vent by every Member the heart will be discharging it self of it's abundance whence again he observes that out of the heart proceed evil thoughts murders adulteries thefts false-witness blasphemies Mat. 15.19 Mind therefore how you are still directed to lay the Ax unto the Root and crucifie the evil affections of the heart that you may prevent the Extravagancies of the Tongue Eph. 4.31 Let all Bitterness and Wrath and Anger and Clamour and evil speaking be put away from you with all malice he despaired Clamour and evil speaking should be restrained except Wrath and Malice were extirpated And to the same purpose Col. 3.8 9. Put off Anger Wrath Malice and then he hath some hopes they might also forbear Blasphemy filthy Communication Lying Let your first care then be of the Heart and it 's first Motions for every Member thence hath it's impressions and all pretence of care without a regard to this Will be but a palliation and we may expect a more violent Eruption 2. By stopping our Ears and shutting our Eyes against every thing that may feed the fore-mentioned evil humours if they be fermented afresh they will flow anew and be aware of remainders of them in the best of you If we would effectually keep a fire from smoaking we must keep it from burning and to secure it from burning keep it from blowing and fresh supplies of fewel We can easily apply this no refining of the Tongue without purging of the Heart no keeping that pure if any thing that defiles is suffered to enter there the ordinary passages into which are by the Eye and Ear avoid therefore in prosecution of this Direction all vain idle angry envious malicious Companions lest they be infusing into thee their Venom Bid adieu to all Profane Ranters and Ribalds to all Tale-bearers and Whisperers they will kindle the fire of Lust or Anger if there be a spark in thee And next to them avoid all Books that are stuffed with profane Jests or that gender to excessive heats these assault us like formed Armies when occasional words are like slight Sallies of a small party And lastly beware of vain and filthy sights and the more artificial the more dangerousâ— as more affecting the fancy sinking deeper into the memory and pressing more importunately into the mouth they tickle us into the talk of them 3. By laying the Laws against all idle and evil speaking before our eyes in their reasonableness and rigor their reasonableness will appear if we consider them as for us would we any body should abuse us with lyes or load us with reproaches no why then it is well God hath provided by his Law that they shall not and is it not alike equal
Consolation this is to be our familiar and frequent Discourse wherein we should be most delighted and whereby we may be most edified Deut. 6.6 7. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Col. 3.16 Let the Word of Christ dwell in you richly in all wisdom teaching and admonishing one another What will we advise in Order to the more easie and profitable management of this Duty 1. Furnish your selves with all variety of pious matter that you may have a word to adapt every occasion and bring out of your Treasure new or old according to the Season hence you will have a presentness of mind to the work and there will be a peculiar gratefulness in your words as savouring neither of force or affectâ—tion in this sense Christ had the Tongue of the Learned Mat. 13.52 and thus he would have every Scribe instructed this would make our Discourse still pertinent that it could not well be rejected Prov. 25.11 a word upon the wheels he calls it Isa 50.40 in respect of readiness and regularity 2. Affect your heart with what you are about to speak David waited till his heart was hot and the fire burned and then he spake Psal 39.3 And then it is that your words will slow from your mouths and glow upon your Companions hearts you seem in carnest and they know not how to take it in jâ—st 3. Fortifie your selves for such Discourse reckoning you may meet with discouragements but put on the brow of brass be not dismayed nor ashamed let iniquity be ashamed and stop its mouth but while vanity and all manner of Ribaldry passes currant in every Company let not good Discourse creep into a corner as if it alone were guilty Say as Paul I am not ashamed of the Gospel of Christ and resolve to walk and talk according to it say the World what they will of thee for it 4. Watch occasions to fall most handsomly upon it not as putting by Discourse of a lower allay but as improving it ingraffing your good Fruit on their Crab-stock as Christ hath given you frequent Examples and assure your selves the more Natural and insensible your transition is the easier and better will the Discourse be entertained in as much as the Company is less affronted than if their Discourse was directly put by and yours preferred 5. Labour to make your good Discourse every way as grateful as it may wisely considering persons you are conversing with what is to be said and how every thing may take best that you say because the Preacher was wise he sought out acceptable Eccl. 2.10 as well as profitable words and no doubt acceptable that they might be profitable Now there are several things give a grace and are a great set off to our words some of which commend them to one and some to others and some to all To begin with those that are more general and adorn all Discourse such are measure season suitableness sweetness foundness c. These must be still regarded or Company may justly be offended as being some way abused their time seems not valued their businesses regarded their passions considered their Persons or parts duly reverenced when their Ears are impertinently entertained or perpetually with the same things tired And then more particularly modesty wins much on Superiors familiarity on Inferiors a pleasant Lepor or Saltness upon Equals freeness on Friends Courteousness on Strangers meekness on Offenders plainness on the Ignorant You need take least care to please the wise for he heeds the matter and can make allowances for the manner of the Discourse Quest Is that Lepor or Saltness of Speech we spoke of allowable in holy Discourse The grounds of doubt are in that the Apostle seems to reckon it inconvenient in any Discourse Ephes 5.4 And it may look like a transgression of that peculiar gravity that seems proper for our Religious Discourse First Answ It is generally granted that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which this Jâ—sting or facetious expressing our selves condemned here by the Apostle is noted is of a good signification and was of good Reputation among the soberest Heathen and imported as they deemed one of the great vertues or graces of Speech as shewing readiness of wit and sweetness of manners in which Original sense Calvin says of it that it is worthy of a Free and ingenious man 2. It is as generally supposed that this Lepor or Saltness of Speech was ordinarily abused and under pretence of wit most men played the Fools venting the froth instead of the Flower of their brains which the Apostle is thought to have respected in joyning together jesting and foolish talking And you know that a Jester and a Fool are even Synonymous terms among us none more idly squandring away their wit without respect to those chief ends for which God gave it and they are obliged to use it minding only the tickling of the flesh having no regard to the profiting of the Spirit This abuse of wit that was even become general I conceive the Apostle le ts fly at as also they apprehended that Translated the word by scurrility into which this Lepor was degenerated Now our wit may be reckoâ—ed to be abused 1. When we are conceited of it and use it purely in Ostentation of self and contempt of others hereby we are injurious to our own Souls nourishing Pride which it should be our great business to pluck down 2. When we are immoderate in it and either vainly or extravagantly lavish it Wit should be used like Salt sparingly a grain or two does well a meal surfeits It speaks vanity in us and nourishes over-much levity in others and two to one we run dregs if we know not when to have done medling with every thing and every one 3. When we are offensive by it either to God's holy Ears by our Profaneness or to our Brother 's by over-sharpness and we should be especially tender where there is more than ordinary weakness or plainness and a greater Liberty may be used in this latter kind where there is great wickedness or conceitedness 4. When to any base ends we prostitute it as first to expose holy things or Persons to the scorn of Fools lessning their repute and reverence by our light mentioning of them or playing upon them this is a degree of Blasphemy or Secondly when we design it only to make sport and raise Laughter among those especially which we should rather provoke to weeping From all this it appears that there needs great Caution in the use of this gift or faculty But yet that it may be both innocently and advantagiously used and Christian gravity maintained I shall briefly prove from Scripture Examples even in most serious and
but it prepares us for and in a sense enters us into the Work of the other World for that I conceive lyes much in the holy use of the Tongue we hear of no other imployment of the Saints in glory but that they night and day are praising God he is always in their eyes he is ever in their mouth The work of Heaven will not be uncouth to them that have been much Exercised in holy Heavenly Discourse on Earth but for others that can scarce frame their mouths to a good word on Earth for my part I know not what they will do in Heaven though I think there is no great danger of their coming thither 3. No Discourse is so pleasant next to the Songs of Angels the pious conference of holy men is the sweetest melody our ears can be entertained with other things comparatively found harsh to the things of God neither at the instant affect the Ear with that pleasure nor afterwards leave it in that composure To reflect a little by way of comparison And first let us listen a little to what the World says a buzze there is in both ears but what do we hear Such a man hath play'd the Knave and such a man hath play'd the Fool such a Family is at great Discord or in great distress such a Nation is involved in War or such a Person hath shed the blood of War in Peace for ordinary we hear nothing but what it is a vexation to hear nothing but what may make our Ears to tingle or if ought seems at present to tickle them as profane Jests and idle stories may for a while do this tickling ends in torment the Ear is put out of Order and the Heart as being defiled is not a little discomposed He could see so little pleasure in the Speeches that he abhorred the Songs of Sinners as having no harmony in them their Mirth was rather his Sorrow Eccl. 7.5 It is better to hear the rebuke of the Wise than for a man to hear the Song of Fools But 2. In listning to holy Discourse we hear of the Love of God the glory of Heaven the Graces that do shine in some the Duties that are performed by others we hear of an end that shall be put to all earthly troubles whereby the sharpest sufferings are allayed and by what we may hear further death it self comes to be despised Are the stories we hear on one Ear and the other to be compared we may hearken long enough e're the Ear will be satisfied with hearing except we chance to hear something from Heaven all the good News is in the Word of God and to be heard from good men that bring us stories there-from 4. By neglecting holy Discourse you may lose opportunities of good both to your selves and others that you will wish you had taken 1. It may be as to your selves you were in Company with Persons eminent for grace and knowledg here was an opportunity of doing your own Soul good but by the stream of your impertinent tattle all savoury Discourse was diverted that Season was neglected afterwards you see your lack of knowledg the Instrument is removed Ah Fools do we not then cry out of our selves the opportunity is gone and we are undone How must it gall an awakned Jew to think what Discourse he had with Jesus Christ Is it lawful to give Tribute to Caesar Here is a Woman caught in Adultery Why do not thy Disciples Fast c. Ah! had I nothing else to enquire of my Saviour Would it not have been more pertinent to have asked what I shall do to be saved But he is gone and I must die in my sins How many Persons have we sent away that have had a word of wisdom in their hearts having learnt only what a Clock it was what weather what News forgetting to ask our own hearts what all this was to us and enquire of them things worthy of their wisdom and our learning Secondly as to others you may rue the opportunities you have lost here lay a poor wretch with one foot in Hell would he not have started back if he had had light to Discover his Danger Well you are together something you must say the same breath would serve for a compassionate admonition as a complacent impertinency which will redound to neither of your advantages you part the man dies in his sins and in the midst of Hell cryes out against you one word of yours might have saved me you had me you might have told me of my danger you forbore I hardned the Lord reward your negligence Oh give not poor Souls occasion to rail at you in Hell for your sinful silence or impertinent converse with them here on Earth You will pretend it may be want of matter in excuse for your forbearing holy Discourse Object No Friend it was want of mind Answ thou art not straitned in thy Subject but in thy self Religious matter has no End Eternity is not sufficient for it but thou art resolved also it shall have no beginning Well you know your duty and do as likes you 3. In order to the right management of our Tongue especial regard must be had to its scope what is aimed at in every motion of it either immediately or ultimately for without some scope it is vain talk and according to the goodness or badness of our scope it is ordinarily good or bad talk I say ordinarily for some talk is so bad that it is scarce capable of a good scope much less of being made good by it yet less evil it does become to instance in blasphemy and lying great moral evils both in their own Nature and no design can destroy the Nature of them in that the Word of God allows not but forbids the doing of evil that good may come of it yet speeches materially so have been passed over the evil as of simplicity pardoned and the good aimed at in them as of sincerity rather rewarded As Paul Rahab and the Egyptian Midwives might be instances but let us take heed of making them Examples But ordinarily as I said before the Scope does much unto the Specification of the Speech so much 1. That fair Speeches become foul if dirty designs be couched under them or carried on by them he cryes out therefore for help against the Flatterer as if he was a Murtherer Psal 12.1 2 3. Help Lord for the faithful fail they speak vanity every one with his Neighbour with flattering lips c. the Lord shall cut off all flattering lips Psal 55.21 His words are softer than Oyl yet are they drawn Swords The like may be said of the fawning Woman that entices to vice Prov. 5.3 4. The Lips of a strange Woman drop as an Honey-comb but her end is bitter as Wormwood sharp as a two-edged Sword 2. Good Speeches become evil to the users of them if evil be meant by them as if we couch under them to cover sinful purposes
them and all the loving promises and invitations of the Gospel And must not our Hearts our Ministry and our Lives be answerable to all this Believe it it must be a Preacher whose matter and manner of Preaching and Living doth shew forth a hearty Love to God and Love to Godliness and Love to all his Peoples Souls that is the fit Instrument to glorifie God by convincing and converting sinners God can work by what means he will by a scandalous domineering self-seeking Preacher but it is not his ordinary way Foxes and Wolves are not Nature's Instruments to generate sheep I never knew much good done to Souls by any Pastors but such as Preached and Lived in the Power of Love working by clear convincing Light and both managed by a holy lively seriousness You must bring fire if you would kindle fire Trust not here to the Cartesian Philosophy that meer motion will turn another Element into fire Speak as loud as you will and make as great a stir as you will it will be all in vain to win mens Love to God and Goodness till their hearts be touched with his Love and Amiableness which usually must be done by the Instrumentality of the Preacher's Love Let them hate me so they do but fear me and obey me is the saying of such as set up for themselves and but foolishly for themselves and like Satan would Rule Men to damnation If Love be the sum and fulfilling of the Law Love must be the sum and fulfilling of our Ministry But yet by Love I mean not Flattery Parents do love as necessarily as any and yet must Correct And God himself can love and yet Correct Yea he chasteneth every Son that he receiveth Heb. 12.6 7. And his Love consisteth with paternal justice and with hatred of sin and plain and sharp reproof of sinners And so must ours but all as the various operations of Love as the objects vary And what I say of Ministers I say of every Christian in his place Love is the great and the new Commandment that is the last which Christ would leave at his departure to his Disciples O could we learn of the Lord of Love and Him who calleth himself LOVE it self to love our Enemies to bless them that curse us and to do good to the Evil and pray for them that hurt and persecute us we should not only prove that we are genuine Christians the Children of our Heavenly Father Mat. 5.44 45. but should heap coals of fire on our Enemies heads and melt them into Compassion and some remorse if not into an holy Love I tell you it is the Christian who doth truly love his Neighbour as himself who loveth the Godly as his Co-heirs of Heaven and loveth the ungodly with a desire to make them truly Godly who loveth a Friend as a Friend and an Enemy as a Man that is capable of Holiness and Salvation It is he that Liveth walketh speaketh converseth yea suffereth which is the great difficulty in love and is as it were turned by the love of God shed abroad upon his heart into love it self who doth glorifie God in the World and glorifie his Religion and really rebuke the Blasphemer that derideth the Spirit in Believers as if it were but a Fanatick Dream And it is he that by tyranny cruelty contempt of others and needless proud singularities and separations Magisterially condemning and vilifying all that walk not in his fashion and pray not in his fashion and are not of his opinion where it 's like enough he is himself mistaken that is the Scandalous Christian who doth as much against God and Religion and the Church and mens Souls as he doth against Love And though it be Satan's way as an Angel of Light and his Ministers way as Ministers of Righteousness to destroy Christ's Interest by dividing it and separate things which God will have conjoyned and so to pretend the love of Truth the love of Order or the love of Godliness or Discipline against the love of Souls and to use even the name of love it self against love to justifie all their cruelties or censures and alienations yet God will keep up that Sacred Fire in the hearts of the sound Christians which shall live and conquer these temptations and they will understand and regard the warning of the Holy Ghost Rom. 16.17 I beseech you mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them in their sinful dividing offensive ways for they that are such serve not the Lord Jesus though they may confidently think they do but their own bellies or carnal interests though perhaps they will not see it in themselves and by good words and fair or flattering speeches deceive the hearts of the simple The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hominum minime malorum no bad men or harmless well meaning men who in case it be not to mortal Errours perhaps may be in the main sincere and may be saved when their stubble is burnt But whether sincere or not they are Scandals in the World and great dishonourers of God and serve Satan when they little think so in all that they do contrary to that Vniversal Love by which God must be glorified and sinners overcome VII A publick mind that is set upon doing good as the work of his life and that with sincere and evident self denial doth greatly glorifie God in the World As God maketh his Goodness known to us by doing good so also must his Children do Nothing is more communicative than Goodness and Love nothing will more certainly make it self known when ever there is opportunity That a wordy barren Love which doth not help and succour and do good is no true Christian Love St. James hath told us fully in his detection of a dead and barren faith No man in reason can expect that others should take him for a Good man for something that is known to no one but himself save only that publick converse and communion must be kept up by the charitable belief of Professions till they are disproved The Tree is known by its Fruits and the Fruits best by the taste though the sight may give some lower degree of commendation The Character of Christ's purified peculiar people is that they are zealous of good works Tit. 2.14 The Scandalous Christian may be zealous against others and zealous to hurt them to persecute them to censure them to disparage them and to avoid them but the Genuine Christian is zealous in loving them and doing them all the good he can To do a little good upon the by and from a Full Table to send an Alms to Lazarus at the door yea to give to the Needy as much as the Flesh can spare without any suffering to it self or any abatement of its Grandeur pomp and pleasure in the world will prove you to be men not utterly void of all compassion but it will never prove
yet they pretend to do all in his Name Mat. 7.22 23. but are not owned by him I Answer It is one thing to pretend to do a thing in the Name of Christ another thing to do it indeed that is by true Faith in his Name by which they are made one with him 2. There was in that Age a Faith of Miracles which though it were an Extraordinary gift and common both to Believers and Reprobates they might be said to do those great things in Christ's Name that is by a Power derived from him though they were not in Christ neither did own him as their Saviour nor were owned by him Ponum non nisi ex integra causa malum ex quolibet dâ—fâ—ctu 3. What is done properly in his Name in the sence of the Text must take into its compass all the foregoing particulars mentioned else it will not be accepted it must be done in the Name of Christ as Mediator Many things may be done in the Name of Christ even Mountains may be removed 1 Cor. 13.2 and yet not be done by Faith in his Name as has been said The third thing propounded was how we may come to do all in the Name of our Lord Jesus and this may be instead of a Use of Direction to us 1. We must be supposed to be in Christ before we can do any thing in Christ's Name according to that in John 15.4 5. where he tells us that except we abide in him that supposeth that they are in him first we can do nothing v. 5. for he compares our being in him to that of a Branch in the Vine which cannot bear Fruit of it self unless it abide in the Vine Luther enquiring into the reason why so many ordinary things done by the Saints are set down in Scripture with a mark of Honour upon them and yet the moral vertues and famous deeds of the great Philosophers and others are passed by Answers that the reason is because their Persons are not in Christ and therefore their actions are not accepted and saith Si vel Cicero vel Socrates sanguinem sudasset tamen propterea non placeret Deo If Socrates or Cicero had sweat drops of blood their actions had not pleased God Coment in Gen. 29. 2. Supposing we are one with Christ we must Exercise Faith upon him and have constant recourse to him in all that ever we do for the supplyes of his Grace and Spirit 1 Pet. 2.20 By Faith resigning all to him casting all our burdens and cares upon him committing our selves and all our affairs to him and fetching in all our strength from him Christ tells us Whatever we ask the Father in his Name shall be given to us John 15.16 John 16.23 26. For whatever we ask in Prayer believing we shall receive Mat. 21.22 Jam. 5.15 So that if we would be enabled to do all in the Name of Christ we must Exercise Faith in his Name in Prayer to God for all things for he is in Office in Heaven for this purpose Heb. 7.25 for he ever Liveth to make Intercession for us The hand of Faith put forth in Prayer though but in ejaculatory Prayer draws vertue from Heaven as we read when he was on Earth those that did but touch him drew vertue from him Luke 6.19 Luke 8.46 3. Living close and secret Communion with the Lord Jesus in the use of all his Ordinances by and through which he communicates himself in the fulness and freeness of Life Light Love and Grace to our Souls for they be the Golden Pipes spoken of Zach. 4.12 by which the Golden Oyl is convey'd to our Souls for his Name is an oyntment poured forth in dayes of Holy Communion Cant. 1.3 By this means we come to have further acquaintance with him and peace from him to see his Power and Glory and our Souls to be satisfied as with marrow and fatness Psal 63.5 and to be changed into his Image 2 Cor. 3.18 and to be refreshed with fuller tasts of his love which is better than Wine 4. Exercise your thoughts much upon him and be much taken up with him in the course of your lives but in a special manner upon singular occasions The Psalmist Psal 73.23 saith I am continually with thee that was in his heart and thoughts Let your thoughts be taken up much in the consideration how to manage your affairs so as may be according to the mind of Christ by strength derived from him and for his honour that we may be accepted in our works Perhaps you will object that it is impossible we should in every business of our lives have actual thoughts of Christ and his Glory or go actually to him for assistance and guidance in every particular business I answer 1. There may and must be an habitual gracious holy frame of heart in us wrought by the Spirit by which we may be strongly inclined to the Lord Christ and his Word as our Rule and his Glory as our end so that we do in the full purpose of our hearts resolve to trust in him and commit our selves to him and rest upon him for help assistance guidance acceptance and success in all things What David pray'd for for himself and people when they were in a good frame of heart is the desire and endeavour of every believer 1 Chron. 29.18 viz. that the Lord would keep this for ever in the imagination of the thoughts of their hearts and prepare their hearts unto him This is the habitual preparation of the heart for God this frame of heart is the New Creature in us 2. When we have especial and particular work to do for Christ then there ought to be an actual preparation of our hearts for him and stirring up the grace that is in us an actual making out after him and laying hold on him for strength and grace from him in time of need Heb. 4. last This is especially to be done upon more solemn and momentous occasions then we must in an especial manner think upon that word that was spoken to Israel Amos 4.11 Prepare to meet thy God We read Exod. 40.30 31. there was a Laver before the Altar in which they were to wash before they went into the Congregation for service We cannot sanctifie God in an Ordinance except we prepare for him which is all one with sanctifying of God Levit. 10.3 1 Sam. 16.5 Samuel when he came to sacrifice to the Lord said to the Elders of Bethleem Sanctifie your selves and come with me to the Sacrifice 3. The more frequent actual thoughts we have of Christ and his Word and our eye upon the Rule and his Glory as our end it is the better ever therefore we should often call upon our selves as Deborah did Judges 5.12 Awake Deborah awake c. There must be an actual excitation of our selves and exercising of our Graces when we have some special duty to perform It is said of Sampson Judges 16.20 That he went
is as earnest for grace as for glory Thou hast delivered my soul from death wilt thou not deliver my feet from falling c. Psal 56.13 and refrain them from every evil way Psal 119.101 Lord I have hoped for thy Salvation and done thy commandements Psal 119.166 But Presumption makes men more remiss and careless in their whole course it does not quicken our endeavours and make us more active for God as hope does by which we purifie our selves 1 John 3.3 it puts us upon preparing our selves for the actual possession of what we hope for that we may be meet for the Kingdom of God and ready to enter in with the Bridegroom it uses all means to attain its end If thy hope be not a heart-purifying hope a life-reforming hope 't is no better than presumption 1 Pet. 1.13 and Psal 37.3 5. Those things that presumption counts upon in a careless way it doth not bring them so close to the Soul it doth not give us that lively taste and sense of them as true hope does they do not work so kindly upon the heart Presumption apprehends something in gross in a confused manner pleasing it self with the names and empty notions of things rather than with the things themselves is contented with a negative happiness and understands no more by going to heaven and being saved than that he shall not be damned and be tormented in hell A presumptuous person knows not what heaven is what the blessedness of the Saints is he studies not those things but at all adventures he would exchange hell for heaven and pleaseth himself with an imaginary happiness Presumption never makes men heavenly minded for all their high words and confident boasting yet they are not in earnest for heaven they don't savour these things something they must say something they must pretend to to silence their consciences and to keep down those fears that otherwise would distract them There may be an affectation of heaven where there is no true affection for it Heaven glory and eternal life are gay things and signifie some great good but what they know not But hope brings things home to the heart we see the substance of what we hope for Heb. 11.1 Faith comments upon our hope discourses of the excellent nature of those things we wait for tells us many pleasing stories of heaven and Christ and the glory that is above this mightily heightens hope ravishes the soul makes it even leap for joy that its reward shall be so great in heaven faith lifts us up within the vail gives us a strong taste of the powers of the world to come and so feeds and nourishes hope encourages it to a patient waiting for that which will quit cost at last and fully answer our expectations 6. Presumption as it neglects the use of all means for the attaining its end as I said before so it is signally guilty of the neglect of Prayer Psal 10.4 'T is the presumptuous sinner blessing himself in his wickedness David there speaks of verse 3. But true Hope is full of holy breathings and longings after that which it hopes for Rom. 8.23 2 Cor. 5.2 That hope may well be suspected that puts us not upon frequent and earnest prayer they have little ground for their hope of Salvation Omne desiderium post spem impatientius who call not upon the Lord Rom. 10.13 If thy hope be not a praying hope 't is a presuming hope 7. Presumption though it talk much of Christ as one who must do all for us and will save us yet such an one studies not the mystery of Christ doth not make it his business to search the Scripture to enquire after him to satisfie himself about him that he is able to save Herein appears the unreasonableness of this sin we trust we know not whom for a man to commit his greatest concern to an unknown hand and to rest secure is very unreasonable but true Hope is well acquainted with Christ much in the studies of the Mystery of Christ having repos'd so great a trust in him is very desirous to know him throughly and can never act with confidence till then I know saith Paul in whom I have believed and am perswaded that he is able to keep that which I have committed unto him 2 Tim. 1.12 I dare trust him he wo'nt fail me The reason of our hope must be fetch 't from somewhat in Christ rendring him sufficient for the work he hath undertaken else 't is unreasonable nay it must needs sink and die without Christ without hope Eph. 2.12 When God sent Christ into the world to save us what a high Character doth he give of him purposely to encourage us to trust in him I have laid help upon one that is mighty Psal 89.19 able to save to the uttermost mighty to save Isa 63.1 Isa 49.26 Take all the promises of the Gospel nay all the contents of the Bible and consider them apart by themselves not in conjunction with God nor in relation to him who is the author and owner of them and the great undertaker of all things mentioned therein we shall have little ground to believe them but in God I will praise his word Psal 56.4 In God I have put my trust ibid. Christ in us is our hope of glory Col. 1.27 How glad is a believer to hear any thing of the fulness power and excellency of Christ O his heart leaps within this is my God my Saviour my Redeemer what a happy man am I Psal 144.15 This is my beloved and this is my friend O daughter of Jerusalem Cantic 5.16 A believer is very proud of Christ if I may so speak this enlivens hope and raises it to a very high pitch if our thoughts of Christ and love to him be not raised and heightened by our hope in him 't is not right There is nothing more common in the mouths of the ignorant profane sort than to say I hope to be saved by Jesus Christ but who ever thou art that sayst so of course not minding what thou sayst take up those words again and make common sense of them if thou canst to thy own understanding what hope to be saved by Christ whom thou knowest not hast no acquaintance with art a meer stranger to O lay aside those vain hopes till thou hast learned Christ let me enjoyn thee never to utter those words more till thou knowest Christ better how possible thy Salvation may be I will not now dispute but I am sure thy present hopes of it are very unreasonable and groundless Thus having shew'd the difference between Presumption and Hope I shall in the next place speak something but more briefly of the difference between Despair and Hope As I did before distinguish of a double Presumption so I must in the same terms distinguish of a double Despair Despair is either 1. Of our Selves which is an humble holy despair very consistent with hope and a necessary
him and delight in him whose properties are these 1. 'T is a soveraign love he it is whom the soul loveth as before out of the Canticles chap. 1.7 a transcendent love arising out of some due apprehension of his own excellency and those most inestimable benefits procured by him he is the standard-bearer amongst ten thousand Cant. 4.10 as the apple-tree for shade and fruit to the weary travellers above all the trees of the forrest Cant. 2.3 Saints and Angels are but shrubs and fruitless things to him they have fruit for themselves from him but none for us 2. It is unsatisfiable with any thing besides him love is a restless affection therefore compared to the grave and death Cant. 8.6 7. amor semper quaerit nova it cannot say I have enough till it be terminated on Jesus Christ and God by him 3. 'T is ardent and therefore it is compared to coals of fire in the Text Cant. 8. it is not a flat and faint thing but it warms and enlarges the heart 4. 'T is very chast 't is not to be frighted away by the troubles and affrightments of the world neither is it to be bribed off by the blandishments and allurements of it many waters cannot quench it and if any would offer all the substance of his house to corrupt it to withdraw it it would be utterly contemned ibid. 5. And chiefly it is obediential what would not a man do or suffer for such a Saviour for such a Salvation as from sin and hell and such a Salvation as into grace and eternal glory it is the fulfilling of the law Rom. 13.10 A man that loves the Lord Jesus would fulfil every one of his commands the law of his God is in his heart Psal 37.31 and his heart is to the law there is a kind of perfection secundum intentionem and he goes on gradually quoad perfectionem Love makes the yoke easie his commands are not grievous i. e. They are precious Oh how I love thy Law says David Psal 119.97 I delight in the Law of God in my inner man saith Paul Rom. 7.22 Try your selves by this compare your selves with that of Christ in his farewel Sermon Joh. 14.15 21 23. withal remember and dread that Text 1 Cor. 16.22 If any man love not the Lord Jesus i. e. malign him oppose him let him be accursed till the Lord comes 2. The object of this love we have it in the Text viz. the Lord Jesus and all of him he is altogether lovely A believer loves him as King loves his Laws and institutions and none but his loves him as Priest in the holiness of his nature and life in the suffering of his soul and death how precious is Jesus 1 Pet. 2.7 loves him as a Prophet revealing the mystery of Salvation the glorious mystery of the Gospel hidden from generations hidden from the wise and prudent Believers love him most intimately as a King for holiness as a Priest for righteousness and as a Prophet for wisdom Lust like the harlot divides him but love like the true mother will have him whole as well holiness to save from sin as righteousness to save from hell 3. The cause of it is the blessed Spirit the fruit of the Spirit is love Gal. 5.22 The Lord thy God shall circumcise thy heart and cause thee to love the Lord thy God Deut. 30.6 Alas 't is not in corrupt nature the wisdom of the flesh the best in that hedge is enmity not a bare enemy but enmity against God 't is not subject i. e. ordinarily regularly subject to his Law neither can be there is a remotio actus and posse too 't is a divine work The other holy affection is joy in the Text we have the properties of it First 'T is unspeakable the joy of harvest rich spoils great treasures when they are right i. e. when they are derived from God by Jesus Christ they have their weight but what are these to the joy of a pardon to a trembling and condemned man and what is this to the joy in Christ to a man that understands and is sensible what damnation is what hell is what eternity is the highness the sweetness the revivement is indeed ineffable no man that feels it can find words fully to express it 2. 'T is full of glory i. e. say some a stander by cannot judge of it That is true but is too short 't is initium vitae aeternae 't is glorificatum gaudium 't is a part of heaven Austin seems to think that is too much our present comfort saith he is rather Solatium praesentis miseriae than gaudium futurae beatitudinis rather a collation or refreshment upon our journey than a set meal at our journeys end What if we should take the word here glorious for strong full of glory full of divine power a holy joy an heart-enlargeing joy strong to do and strong to die certainly sin is never more odious the heart is never more soft the commandements never more precious the World never more regardless Jesus never more glorious than when we humbly rejoyce in the sense of God's love by Jesus Christ through the witness of the blessed Spirit If our comforts be not heart-enlarging to love and duty they may be suspected for unsound I will add one property viz. The joy of Believers is soul-satisfying joy it fills the heart and every chink of it it is abundantly nay victoriously satisfying the Soul of it self without praying in the help of the Creatures Light all the candles in the world and they will not cannot make it day let the Sun arise and that will do it without their help Read Hab. 3. the latter end in our phrase our manner of speech it is this if no bread in the cupboard nor money in the purse nor Friend to help yet I will rejoyce in the Lord and glory in the God of my salvation The Object of this Joy is present interest in Jesus and a lively hope of Glory or Glory hoped for the cause efficient is the blessed Spirit joy in the Holy Ghost i. e. by him the inward instrument is Faith Faith special or Assurance Christ loved me and gave himself for me Gal. 2.20 The outward instrument is the Gospel the Angel called it Tydings of great joy I pray you try again where is your joy whence doth it arise upon what is it fixed of what kind is it what is the power of it joy is natural and pleasing every man seeks it many there be that say who will shew us any good they are for sensible palpable good Corn Wine or Oyl Riches Honours here they think to find joy and comfort Alas they seek the living among the dead they suck an empty breast David had all this but he sought far higher he was of a more noble and heavenly temper lift up the light of thy countenance cause thy face to shine upon thy Servant that will put gladness into my
they must have been for ever without Jesus Christ 2. They learn to give a guess what were the unintelligible amazements and consternatious that were upon the soul of Jesus Christ in their room 3. The blessedness that comes by Jesus Christ And when they have learned their lessons in this School out of the word by this ever blessed Tutor God brings them out with silver joy and gold and comfort 2. Direct Make serious use of marks and signs The best search is in a man 's own heart and there the greatest case of conscience is whether Christ be in you 2 Cor. 13.5 One of the best uses the preacher can make is a use of tryal Skilful ones lay open these marks with much evidence and vehemence beseech require charge that impartial search be made And Christians hear and affect and say it is a home-Sermon but do not seriously upon retirement bring themselves to the truth The Minister may preach his lungs out of his body and it is not minded If self-tryal were impartially practised the blessed spirit in this way would give in evidence and by that comfort for instance Jesus Christ tells us he lays down his life for his sheep John 10. there he gives the marks of his sheep as first They do not follow the voice of strangers i. e. Strange doctrines duties worship as Socinianism Popery Pelagianism new or old Quakerism they fly from them they know not the voice of strangers v. 5. 2. They know Christ with an high appreciating and obedient knowledg v. 14. 3. They hear his voice and they follow him not a stranger v. 28. Now if you would try your selves by these and many very many such like if you would impartially see the complexion of your souls in the glass of the word this would beget certainty and that would beget comfort 3. Direct Be not slothful in the business of Faith remove away far from you a sluggish frame stir up blow up the coals exercise thy Faith exert new acts of application of Jesus Christ to thee daily We want comfort and why Jesus Christ is not in our serious thoughts all the day We eat bread daily for life natural and cloath our selves daily to cover our nakedness before men sure the soul hath as much need of food and rayment as the body Jesus crucified is the onely the Heavenly food and rayment stir up thine appetite Mitte sidem put forth thine hand put him on repeated acts of recumbency and application will rise up into acquaintance and evidence and will let in this precious joy and consolation Believe it Sirs it is a sin of a far greater nature than we are aware of a sin of horrid unkindness neglect slighting of our best friends viz. that we make sure of every thing but Jesus Christ A little land a small Tenement a little money there we cry fast bind and fast find there we have a male in the flock and can defend our diligence very smartly but in the great concern of our souls we are at uncertainties and hap hazard there the blind and the lame is for sacrifice What a noise is there about a civil propriety in mint and cummin and what a Silence and remisness about the soul's propriety in the Son of God 't is a prodigious and inexcusable indiscretion and folly and an unspeakable mischief into the bargain 4. Direct Take heed of thy heart fetch not thy comforts from and terminate not thy joy upon any creature this were clear idolatry therefore check thy joy about these things cut off the suckers and the boughs will be laden with fruit stop these back-ditches and the stream will be strong Remember Job could approve his sincerity by this that he did not rejoyce because his wealth was great and because his hand had gotten much Cap. 31. v. 24. Remember our Lord Christ abated his disciples joy Rejoyce not in this that the Devils are subject to you a man may cast out Devils and go to hell but rejoyce rather in this that your names are in the book of life Act Faith to see God the giver Christ the purchaser of your daily mercies and thence fetch your joy into them My cloaths first must have warmth from my body and then they warm me 5. Direct If a Christian would attain to that Faith viz. certainty that will make his life comfortable he must go on to be more holy in both the parts of it he must die to sin more The Scripture calls upon us every where to hate abhor mortifie crucifie viz. to death lay aside as a dead corps put off as filthy rags cast away as a plague-sore what all this while why lusts filthy lusts wrath anger vain-glory pride impatience filthy wanton thoughts You know the Apostle presseth these things as the main use of the Doctrine of Jesus Paul is abundant in this in his Epistles to the Churches do it then dwell upon these Scriptures much daily let them dwell in you be docrs of the word Your ministers are afraid either of the rickets the head is big with airy notions or but notions and the joynts be weak or Childdishness that people are more taken with a little gawdy trimming than with the substance of the cloth Study these truths and look to your hearts and conform to them this is the way for to get and when you have gotten to keep some assurance and that will comfort your hearts the pure in heart shall see God and any glimpse of that is a most comfortable sight The Scripture saith especially in Gospel times that the people of God should walk in the light of his countenance if thou put away iniquity from thy heart thou shalt lift up thy face the more conscience the more sense of love and the more sense the more comfort the less clouds the more fun The old Puritans had a great deal of feeling and much Serious joy 6. Direct Look well to the other part of holiness live to righteousness live in it live the Col. 3.17 read it over and over as many as walk according to this rule peace shall be upon them Gal. 6.16 to such a one Christ will manifest himself Joh. 14.21 his Father and himself will come to such a one and will make their abode with him v. 23. the Father will love him it is meant of love manifestative not initial he will manifest his love there is joy indeed to the upright I will shew the Salvation of God not I will begin to be but I will shew Psal 50. last Look to your trades let there be holiness to the Lord upon your weights and measures look to your family duties study well and observe your relation-duties family-passions cloud Faith disturb duty darken comfort 7. Direct All this while I take it for granted that thou art a Christian Why then if thou wilt get and keep this Faith that will get and keep comfort alive The seventh direction is To be much and frequent in
special comforting Faith then keep a good conscience in evil times chuse suffering before secular safety remember who did shrink from the truth and lost this Faith and comfort even to the gates almost of despair and self violence for twelve months together and never did recover till some hints of mercy to him he began to revive and have some quiet Spira said with tears running down his face that time was when he could have called God Father but now he could not 13. Direct You may and ought to get this special rejoycing Faith out of sanctified afflictions thus whom God doth correct and teach him he loves he is blessed Psal 94.12 Heb. 12. but God doth so to me ergo here are bills and prayers for mercies but who looks after the issue The teaching the holy use sanctified affections are very good evidences and so very comfortable There are that would not have lost their bussetings temptations various temptations afflictions for any good the blessed spirit hath taught thâ—m that way many a divine truth by heart out of the word they are sensible of it and from it conclude the love of God in Christ to them and thence they have joy and comfort that joy that Angels cannot give and Devils cannot take sanctified troubles are tokens of special love 14. Give diligent attendance upon the ordinances set thy self in the sight of God to hear what God will speak as Cornelius did Act. 10.33 and rejoyce to do it such shall walk in the ight of God's countenance Psal 89.15 Take heed of the common humor we begin to be very sqeamish and carnal one is of Paul another of Apollo we attend more the man and his artifice than God and his word Mr. Bolton in his florid but profane wit thought Perkins was a sneaking fellow But when God changed his heart he was of another mind Lastly Be more intent upon your duty then upon your comfort and comfort will follow Order your steps in the paths of Divine precepts walk in all relations according to the rule and be not so earnest after comfort so sollicitous in that behalf Walk uprightly and the face of God will behold the upright You pray for assurance be sure your ends be right let it be more for holiness that the name of Jesus Christ may be glorified by you than for comfort I think some good people are too carnal in their prayers for assurance they desire it not so much for holiness as for safety I have known such take heed look well to your aims I will conclude with Paul's prayer 2 Thess 2.16 17. Now our Lord Jesus and God our Father who hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work How Christians may learn in every State to be content Serm. XXVI Phil. 4.11 For I have learned in whatsoever state I am therewith to be content OUR Apostle makes this profession of his high attainments in the grace of Contentation upon a very weighty Reason The Occasion of the words or Motive viz. that he might obviate all misconstructions and bad interpretations which possibly some might put upon what he had said in the foregoing verse and should further say in the 14 15 and 16. Verses In every of which we have him expressing his great and affectionate resentment of the Philippians bounty and liberality to him I rejoyced in the Lord greatly that now at the last your care of me hath flourished again ye have well done that you did communicate with my afflictions c. No Church communicated with me as concerning giving and receiving but ye only For even in Thessalonica ye sent once and again unto my necessity Now he foresaw that this his just acknowledgment might have some base and ugly censures put upon it which therefore he makes it his business to prevent And he enters a double Caveat about them Not because I desire a gift v. 17. q. d. O Philippians I have received your Gifts and I am very thankful to you for them but do not think I do this out of any * Gratam sibi esse testatur eorum beneficentiam c. li à tamen orationem temperans ut ab omni sordium suspicione se purum esse testetur Beza base spirit as if I desired thereby to be enriched or advanced in worldly possessions No saith he it is not so with me all that my eye is upon in your kindness to me is this I desire fruit that may abound to your account Again Not that I speak in respect of want as if I were so exceeding low in the world that I could not live without your supply or as if I were a person so tender and delicate that I could not bear a little want or hardship No it is not so with me neither for let my outward condition be what it will never so low as to outward things yet I have one Reserve alwaies by me a contented Mind I cannot have so little but that little shall suffice So †Non quòd penuriam passus sim id dico didici enim ut Sufficiat mihi id quod habeo V. Syr. the text comes in Not that I speak in respect of want for I have learned c. In the words wherein I am concerned we have The Text divided 1. A Lesson to be learnt to be content A rare and excellent Lesson than which there is scarce any one higher and harder in the whole compass of Christianity 2. Paul's great proficiency in this lesson I have learned in whatsoever state I am or as 't is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quibus sum i. e. qualiscunque sit meâ conditio c. Calvin 'T is more than if he had saâ—d In iis quae habeo Vide Muscul in loc Greek In whatsoever things I am therewith to be content He had in the course of his life passed through various states and some of them were bad enough according to the account which he himself gives of them 2 Cor. 4.8 9 10. 2 Cor. 6.4 5. 2 Cor. 11.23 But no condition came amiss to him his spirit was alwayes composed and calm he lived in the constant practice of divine Conrentment I have learnt saith he and we may believe him in whatsoever state I am therewith to be content What an apt Schollar what an admirable proficient was this blessed man in this high and difficult piece of practical knowledg Surely he that can master such a lesson as this may well be placed in the highest form of Christ's school Of the supernaturalness and Mysteriousness of contentment When he saith he had learned to be content two things are implied in that expression the Supernaturalness the mysteriousness of Contentment The Supernaturalness of it I have learnt it q. d. 't was not a thing known by me from the first I brought not this frame with me into the world 't was
judgment of things we have not the least cause to suspect the love of God when he chastises us to take away sin the only abominable object of his hatred and deep detestation and to render us partakers of the divine nature And the present peaceable fruit of righteousness is the product in those who are duly exercised by their troubles It is an allusion to the reward of the conquerers in the Olympick games who had a crown of Olives the embleme and shadow of peace But true peace a divine calm in the conscience shall be the recompence of all that exercise the graces suitable to an afflicted state In short the Apostle assures Believers 1 Cor. 11.32 that they are chastened of the Lord to prevent their condemnation with the world 'T is this rod truely delivers them from hell 't is this consideration that changes thorns into roses and extracts honey out of worm-wood If the way be stony or flowry that leads to blessedness a Christian should willingly walk in it To conclude from the consideration of what the Scripture declares concerning temporal evils Let us lift up the hands that hang down and the feeble knees and make straight paths for our feet lest that which is lame be turned out of the way but let it rather be healed i. e. in our affliction let us take courage and resolution from the promises and live in a holy conformity to God's will that the weak or faint may be restored The first and last â—â—sson of Pagan Philosophy was to support men under the storms to which 〈◊〉 are liable in this open state to render the soul velut pelagi rupes imâ—â—â—â— â—s a rock unshaken by the waves But all their directions were unsuccessful and so could not secure them from impatience or despair but the Gospel that assures us of the love of God in sending afflictions for our spiritual and eternal good is alone able to compose the mind And when ever we faint in troubles 't is either from infidelity or inconsideration 'T is impossible a person should be a Christian and be incapable of comfort in the most afflicted state for we are really so by the holy Spirit who is the Comforter When we speak sometimes to those we judge infirm we speak to Infidels who only receive remedy from time which they ought to receive from Faith they have the Name of God only in their mouths but the world is in their hearts their passions are strong and obstinate not subject to sanctified reason the difficulty they have of being comforted discovers the necessity of their being afflicted they need conversion more than consolation Others who are sincere in the Faith yet are apt to faint under troubles from an errour like that of the Apostles when their Lord came upon the waters in a stormy tempestuous night to their assistance they though he was a spirit so they look on God as an enemy when he comes to sanctifie and save them The soveraign remedy of our sorrows is to correct the judgment of sense by a serious belief of God's promise thus we shall reconcile the roughness of his hand with the sweetness of his voice He calls to us from heaven in the darkest night 't is I be not afraid he corrects us with the heart and hand of a Father A due consideration of these things will produce a glorified joy in the midst of our sufferings Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope How we may bring our Hearts to bear Reproofs Serm. XXVIII Psal 141.5 Let the Righteous smite me it shall be a kindness and let him Reprove me it shall be an excellent Oyl which shall not break my Head for yet my Prayer also shall be in their Calamities IT is generally agreed by Expositors that this Psalm as that foregoing with two of those that follow were composed by David in the Time of his Banishment or slight from the Court of Saul The state wherein he describeth himself to have been the matter of his Pleas and Prayers contained in them with sundry express circumstances regarding that season and his condition therein do manifest that to have been the time of their composure That the Psalmist was now in some distress whereof he was deeply sensible is evident from that vehemency of his spirit which he expresseth in the reiteration of his request or Supplication v. 1. And by his desire that his Prayer might come before the Lord as Incense and the lifting up of his hands as the evening Sacrifice v. 2. The Jewish Expositors guess not improbably that in that Allusion he had regard unto his present exclusion from the Holy services of the Tabernacle which in other places he deeply complains of For the matter of his Prayer in this beginning of the Psalm for I shall not look beyond the Text it respecteth himself and his deportment under his present condition which he desireth may be harmless and holy becoming himself and useful unto others And whereas he was two wayes liable to miscarry First by too high an exasperation of spirit against his Oppressors and Persecutors and Secondly by a fraudulent and pufillanimous compliance with them in their wicked courses which are the two extremes that men are apt sinfully to run into in such conditions he prays earnestly to be delivered from them both The first he hath respect unto v. 3. Set a watch O Lord before my Mouth keep the door of my Lips namely that he might not under those great provocations which were given him break forth into an unseemly intemperance of speech against his unjust Oppressors which sometimes fierce and unreasonable Cruelties will wrest from very sedate and moderate spirits But it was the desire of this Holy Psalmist as in like cases it should be ours that his heart might be alwayes preserved in such a frame under the conduct of the Spirit of God as not to be surprized into an expression of Distempered passion in any of his words or sayings The other he regards in his earnest Supplication to be delivered from it v. 4. Incline not my Heart unto any evil thing to practise wicked works with men that work iniquity and let me not eat of their Dainties There are two parts of his request unto the purpose intended 1st That by the Power of God's grace influencing his mind and Soul his heart might not be inclined unto any Communion or Society with his wicked Adversaries in their wickedness 2ly That he might be preserved from a liking of or a longing after those things which are the baits and allurements whereby men are apt to be drawn into Societies and Conspiracies with the workers of iniquity And let me not eat of their Dainties See Prov. 1.10 11 12 13 14. For he here describeth the condition of men prospering for a season in a course of wickedness They first joyntly give up themselves
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
only of the Oil of Grace in their Vessels but of Light also in their Lamps 2. But more miserable is the state of such who are Professors of the Gospell and yet have Grace to seek and get at such an hour yet so will it be as you see in my Text for such are these foolish Virgins who go to purchase Grace when the Bridegroom cometh 3. Very miserable is their case because the Door of the Bride-Chamber is shut against them They profess to the Bridegroom in common with the VVise and now the VVise are admitted and the Foolish excluded For the everlasting Doors of Glory stand open unto saving but never unto common Grace 4. It must needs be then that the state of the VVise is very blessed because they are prepared and their Lights are burning and their loins girded and their Oil of Grace in exercise when Christ is coming to them and therefore they are brought to the King in rayment of Needle work yea with gladness and rejoycing they are brought and enter into the King's Palace where the wise shall shine as the brightness of the firmament and even as the Sun in the Kingdom of their Father But I shall not stand upon this second part of the Doctrine to shew the happiness of the Wise prepared Virgins the Time and Question to be handled will not permit it only something I shall speak to it in the close of this Exercise 1. Therefore in opening of the other part viz. The misery of such as profess to Jesus Christ who have Grace to get and seek at the coming of the Bridegroom let me shew you that there are such as profess at an high rate and yet are no better than foolish Virgins for such are these here in my Text who rise very high in their Professions as excelling the ordinary rank of Pretenders unto Christ How so 1. They are Virgins and what is that 1. They have renounced Antichristian Idolatry and all the false worships of the Mother of Harlots and they will in no wise conform to the Inventions of men as it is said of the hundred forty four thousand which stand with the Lamb on Mount Sion these are they that have not defiled themselves with women for they are Virgins Rev. 14.14 i.e. They have abandoned the spiritual Fornications of the great Whore and kept their garments undefiled in that respect 2. They have also renounced the pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ 2 Pet 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Puddles or Sloughs wherein the Swine of the world do wallow they flee from these as the word doth signifie yea they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only such as flee from these Puddles but such as at least seemingly abhor them For these Virgins are too neat to defile themselves with the world's mire and dirt they arise you see and trim their Lamps they are therefore trim Virgins who have not visibly defiled themselves 3. And more especially they are Virgins in professing Espousals to Christ the Bridegroom who as it was prefigured under the Law marrieth a wife in her Virginity Lev 21.13 These Virgins therefore are visibly espoused unto Christ and joyned in the same Communion with the wise for here is a fellowship between the Ten they stand at so great a distance from the world's defilements that they profess Communion visibly with the choicest Saints And indeed the Saints in Gospel Fellowship are Virgins and every Church of Christ is a Virgin Hence saith the Apostle to the Church at Corinth 2 Cor. 11.2 I have espoused you to one Husband that I may present you a chaste Virgin unto Christ And therefore the Members of the Churches are to be reputed such Eadem est tatio partis totius seeing they are parts of the same homogeneal Body And thus you see how these Professors are Virgins 2. They have their Lamps as well as the Wise 1. In that they are persons of light and understanding guides to the blind and lights to them that are in darkness instructers of the foolish and yet themselves but fools The Word is also a Lamp to their feet and a Light unto their paths so far that they will conform their Actions to the Rule for the Commandment is a Lamp and the Law is a Light Prov. 6.23 And in these two respects their knowledge and external conformity their Lamps shine as brightly as the wise Virgins do 3. They profess not only their expectation of Christ's coming but make also preparation for it in that they go forth together with the wise to meet the Bridegroom And though at last they are found unready yet they prepare so far that they go forth to meet him as hoping to partake in the blessing and comfort of the Nuptial day whereby it appeareth that they had tasted of the good word of God and the powers of the world to come And though they fell into their midnights-sleep so did the wise Virgins also For it will indeed be such a drowsie time immediately before the coming of Christ that not one of ten that profess unto him will be awaked no nor one in five of such as do truly love him And at the first too they only slumbered and neither slept nor waked but by degrees they fall fast asleep for Security hath its gradual progressions before it be midnight with the Soul But this was not proper to these five but common to all the Ten. 4. They are no less awaked than the Wise with the Midnight-cry of Behold the Bridegroom cometh go ye out to meet him for saith the text Then all those Virgins arose so that they take the Alarm equally with the rest Thus one may be awaked with the Cry of the word of God and yet be void of Grace in his heart 5. They likewise fall to trimming of their Lamps no less than the Wise Virgins do i.e. They fall to furbishing of that Profession which had contracted Scurf and foulness in the time of their midnight-security For now they looked upon themselves as espoused unto Jesus Christ and begin to deck and trim themselves with Ornaments against the Nuptials as conscious that preparation is most necessary for those who desire to be found of Christ in peace at his appearance for there is no meeting him with Lamps untrimmed and Lives unguided by the Word 6. They persevere unto the Bridegroom 's coming they were guilty of security indeed and so were the Wise also but here is neither Apostasie nor discovered Hypocrisie thus far viz. until the Midnight-cry They held out to the last and dye at Heaven's door and like the Levite's Concubine with their hands upon the Threshold Jud. 19.27 Thus they professed far for such a sort I say there is that rise thus high and yet are foolish Virgins 2. In the next place let us consider where the defect is and wherein
the folly of these Virgins lieth For you have heard of their Virginity in their separation from and profession against Antichristian Idolatry and mens Inventions and also in their escaping the world's pollutions and you have seen their Virginity in their Espousals unto Christ and visible Communion with the Wise in the enjoyment of Gospel-Ordinances you have heard also of their Light their Hopes their Awaking their Trimming their Lamps and how near they came to Heaven But here now was the one thing lacking that all this was the effect only of an external and ineffectual work wherein though there was something internal it was but light and transient which never wrought a thorow and powerful change of the heart whereas the Wise had an inward and powerful Call to Christ insomuch that the Gospel came to them not in word only but also in power and in the Holy Ghost whereby they were made to know wisdom in the hidden part and became Virgins in affection and disposition as well as in profession and action Mean while the operations of the Spirit are languid weak and transient upon the hearts of foolish ones as we see in the stony ground in which there is no thorow powerful and abiding change And hence it is said The foolish took their Lamps but took no Oyl with them they wanted the Oyl of the Spirit of God and his saving gifts in the Vessels of their hearts Briefly the wise Virgins were sincere professors and followers of Christ the other meer Hypocrites and foolish Builders who laid their foundation on the Sand. And yet I do not say That foolish Virgins have always saving Grace to seek at the coming of Christ because there is Repentance and Pardon to be had in time for Hypocrites A foolish Professor may go forth to meet the Bridegroom with his Lamp only in his hand and no Oyl at all in his heart and yet he may meet with timely awakings by the way and Christ may infuse the Oil of saving Grace into his heart before the Midnight-cry whereby he becometh wise in the latter end who was a fool in the beginning for Christ calls upon Hypocrites as well as others to repent Mat. 23.26 Jam. 4.8 Hypocritical Sardis is called hereunto as well as the other Virgin-Churches of Asia And many unsound Professors have been effectually converted when many others have lived and died in their hypocrisie and perseverance in profession unto Christ is no Argument of a good estate to a dying Virgin except she be found in the way of wisdom 3. There remaineth one thing more to be spoken to for the clearing of the Point and that is That very miserable is the state of such as these who have Grace to get when Christ cometh For the Door is shut upon them In which words is declared their punishment of loss which some have thought to be greater than that of Sense which I shall not dispute but briefly discourse of that of loss as mentioned only in the Text which is inevitably followed by that of Sense 1. All the profession of these Virgins is lost their prayers praises humblings external reformations communications both of their worldly substance and likewise of their Parts and Gifts and so are their sufferings and their witness-bearing to the Truth c. All these are excluded from God's acceptance of them through want of an interest in the Bridegroom for none of these were offered up in Christ and the greatest and most glorious services without unfeigned Faith and Love are nothing Lev. 17.5 6. Heb. 13.15 Col. 3.17 1 Cor. 13.1 2 3. 2. All opportunities and means of Grace are now lost never to be enjoyed more the door of opportunity as the Apostle calleth it 2 Cor. 2.12 16.9 is for ever shut against them they have survived all their seasons which now give place unto Eternity For the Bridegroom cometh first by Death and it is appointed unto men once to dye and after this the Judgment not after this and further means of Grace not after this a Sabbath or a Sermon or a time to pray and repent but after this the Judgment And what then succeeds the Judgment the perpetual execution of it in which respect it is called the eternal Judgment Heb. 6.2 So that the door of opportunity is now for ever shut 3. There is a door of Hope and that also is shut against them Hos 2.14 These Virgins had hopeful expectations of entrance with the Bridegroom for that was it they waited for whereas now their hope is perished and hath given up the Ghost for at best it was but a fine-spun Spider's web Job 8.14 but never a true lively hope 4. It followeth upon this that the door of Grace is shut never to be opened more Christ stretched forth his hands to them all the day long but now the accepted time and day of salvation is ended and there is no further place for Grace and Mercy nor hopes of seeing the King in his Beauty 5. They have now lost their Communion with the wise Virgins who are safe within the door that whereas they separated from the world to joyn in fellowship with Saints they are now for ever separated from the Saints to take their portion with the world Mat. 7.23 Time was when the Door of Christ's house upon earth which is the Church of God stood open to them as well as unto the wise and the Key of the Kingdom of heaven gave them admission into this lower house upon their visible subjection to his Rule and Government and they had entrance equally with the wise to partake of all the priviledges thereof and now when they think to enter into the Upper House of Eternal Glory the key is turned against them 6. These Virgins now have lost their Vails and are discovered to the wise who see not the Virgins their Companions brought to the King in fellowship with themselves in Glory and now they are discovered also to themselves and to all the world and known to be what they are so that they have nothing henceforth to cover them but everlasting shame and contempt Time was that they were taken together in the same net with them who are within the door but the Angels have gathered the good fish into their Vessels and cast away the bad Mat. 18.47 48 49. That therefore now is taken from them which they seemed to have even the shews and shadows of that Grace they never had by him that brings to light the hidden things of darkness and maketh manifest the counsels of the heart Their Lamps were going out when they awaked at the Midnight-cry v. 8 and now they are quite extinguished never to shine more the Word shall shine no longer to them nor their Knowledge and other Gifts to any 7. It now remains that they who ere while were in their midnights-sleep are now in their midnights darkness even there where the light of a candle never shined nor the voice
8.36 All they that hate me Love death i. e. in its Causes Oh! how cursed are such as cry up the world and cry down Christ 10. Lastly this Case as before stated is a good Key to open some dark and hard sayings in Scripture As that Mat. 19.24 It is easier for a camel to go thorow an eye of a needle than for a rich man to enter into the Kingdom of God Which is a proverbial speech denoting how difficult a thing it is for any rich man but how impossible it is for him that has a predominant love to his riches and so confidence in them to enter into the Kingdom of God as Mark 10.24 2. But to close up this discourse with a few Practick Improvements and Vses Practick Uses 1. This Case as before stated serves for the Conviction and Condemnation of such who profess love to God and yet love the world more than God Our Apostle saith Love not the world and yet what do these love but the world where is the Love which these owe to God And what hopes can such have of God's Love to them Alas how poor and narrow is the love of most Professors to God If they have some good liking to him yet how far short do they come of fervent love to him perhaps their Light and Profession is broad but O! how narrow is their Love to Christ And do not such as want love for Christ fall under the most dreadful curse that ever was even an Anathema Maranatha 1 Cor. 16.22 which was the formule of the highest Excommunication among the Jews mentioned in Enoch's prophesie Jud. 14. and imports a binding over to the great day of Judgment at the coming of our Lord. And Oh! how soon will Christ meet such in a way of Judgment who will not now meet him in a way of love Alas what an hungry paradise have they whose love feeds not on Christ but the things of time Is there not a sting in every creature our love dotes on O! what abundance of Ingratitude and Injustice lies wrapped up in this Love to the world Can there be greater ingratitude than this to spend our choicest love on love-tokens conferred on us by God to wind up our hearts to the love of himself Is it not also the greatest Injustice to give that measure of Affection to the creature which is due to none but the creator Having so fair an opportunity I cannot but enter this solemn Protestation against all such as under a Profession of Love to God concele an adulterous Affection to this world O! think how soon this world will hugg you to death in its arms if your hearts attend to its bewitching charms Alas why should sick dreams run away with your hearts What are all those things your hearts lust after but the Scum Froth Dross and Refuse of the Creation Ah poor fools why are your hearts so much bewitched with the night-visions whorish Idols or Cursed nothings of time Remember how dear you pay for your Beloved Idols how much they are salted with the curse of God 2. Here is matter of doleful Lamentation that in days of so much Light and Profession of love to God Men should so much abuse themselves and the world by over loving of it O that painted shadows and dirty clay should run a way with our love is it not a deplorable case that the golden pleasures of this Idol world should find so much room in our hearts yea what matter of humiliation is this that professors of Love to God should lavish away so much time study care and affection on this perishing world Would it not make any serious heart to bleed when it considers how much the professors of this age are conformable to the fashions humors and lusts of this world O! what an abominable thing is it that professors should fall down and worship this great Idol the world that the sons of God should commit folly with this old Whore which the sons of men have lusted after so many thousand years alas what chains and fetters are there in the world's blandishments what real miseries in all her seeming felicities what do all her allurements serve for but to hide Satan's baits who are they that are most in love with the world but those that least know it Alas how little can this world add to or take from out happiness what hath this world to feed our Love but smoak and wind 3. Here is also a word of caution for professors to take heed how they make Religion and the concerns thereof subservient to worldly interest O! what a curse and plague is this to make the highest excellence subserve the vilest lusts and yet how common is it I tremble to think how far many professors will be found guilty hereof at the last day 4. But that which I mostly design as the close of this Discourse is some few words of Exhortation and Direction unto Christians 1 To labour after an holy contempt of this dirty soul-polluting world O! what an essential obligation do we all lye under to contemn the Grandeur and sun-burnt glory of this fading world What is there in this world you can call yours can you be content to have your Heaven made of such base mettal as mire and clay O what a transient thing is all the glory of this perishing world consider the argument which our Apostle useth in the words following our text 1 John 2.17 and the world i. e. all the splendor pomp beauty pleasures and grandeur of the world passeth away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a scene whereon men acted their parts and then passed away as 1 Cor. 7.31 alas were the world guilty of no other defect but this that it passeth away what a strong argument is this for the contempt thereof again remember this world is but your prison and place of pilgrimage and oh how scornful and disdainful is the pilgrims eye with how much scorn doth he behold other Countries and ought not Christians with a more generous disdain cry out fie fie this dirty world is not like my celestial Canaan Alas what have we here to rejoyce in but fetters and chains how soon doth the fashion of this world pass away 1 Cor. 7.31 i. e. the pageant or scene of worldly glory 2 As for you who are rich in this world consider seriously the exhortation of Paul 1 Tim. 6.17 18 19. where having closed his Epistle he has this Divine Inspiration injected by the Spirit Charge them that are rich in this world that they he not high-minded nor trust in uncertain tiches but in the living God who giveth us richly all things to enjoy That they do good that they be rich in good works c. There were many rich Merchants at Ephesus where Timothy was who needed this exhortation as I think many among us 3 Here is a more particular word for Merchants Tradesmen and all such as are much engaged in the affairs of
this world That they would take diligent heed that the world do not insinuate and wind it self into their hearts O! I beseech you keep your hearts far from the walls of this pest-house this love-polluting world keep your love in Heaven while your persons are ingaged in the world Let not your hearts smell of the smoke of this lower house but of Heaven beware that your love do not make its nest in this world but let it take wing and rest no where short of Heaven where its Treasure is Follow not the guises of this soul-polluting world Let this Idol world be nothing to you but God be all in all Take heed that the multiplicity of worldly affairs choak not the sense of God remember your best riches consist in the poverty of your desires Make use of prosperity to prepare you for afflictions know the dearest things must be parted with when God calls for them and therefore keep your hearts loose from them bring your natural desires into a narrow compass but let your hearts be enlarged towards God amuse not your hearts as children at the glistering outside of things but fear a snare in every comfort feed much on Spiritual delights and that will kill carnal pleasures Let your hearts be as the Mother-pearl which they say receives no water but what comes from Heaven let your hearts be open towards Heaven but shut against the world let not this great Idol enter into God's Temple 4 Lastly let us all be exhorted to be in nothing more curious than about the right placing of our Love that it be fixed on its right Object and in a right Manner Let us get a stamp of Grace on all our love and then it will become Divine Let us love nothing greatly but what we shall love for ever It was the saying of a serious Jansenist I would never begin to love that which one day I must cease to love Let us labour after the highest strain of love to God which is to love God for himself and to love our selves in God Our best Being lies in God and therefore our best love is to love our selves in God As one extreme heat burns out another so let our love to God burn out our love to the World Now is the time OR Instructions for the present improving the season of Grace Serm. IV. 2 Cor. 6.1 2. We then as workers together with him beseech you also that you receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation Sect. 1 PAul's Epistles excell both in matter and in method Their matter is principally reconciliation through Christ What subject so sweet so profitable Their method is by way of Doctrine and use a method which if it be despised Paul's writings cannot be duly valued In the fore-going verse the last words of it he positively asserted the great doctrine of Reconciliation through Christ and doctrinally propounded it in these words He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him This was his Doctrine In these two verses immediately following he applieth the doctrine We then as workers together with him beseech you that ye receive not the grace of God in vain for he saith I have heard thee in a time accepted c. In which two verses there are contained these three parts 1. The first is an exhortation that they would not receive the Grace of God in vain or a caution against their receiving it in vain 2. Secondly the reasons that the Apostle produceth to back the exhortation Those reasons are two The first is the reason of his propounding this exhortation that is because he was a worker together with God The second is the reason of their imbracing this exhortation and that is in the 2 verse For he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee as it is in Isa 49.8 3. Thirdly you have here the accommodation or the application of this second reason unto the present state of the Corinthians behold now saith the Apostle is the accepted time now is the day of Salvation that God of old promised unto Christ Ye enjoy it ye live under it and therefore you must now improve it to the best advantage of your souls Now we shall go over these three parts in the way of explication that so we may the more profitably handle that part which I principally design to insist upon 1. We shall explain the exhortation or the caution that he layeth down which is Not to receive the Grace of God in vain Here we shall explain two hings 1. We shall shew you what is meant by the grace of God 2. What is meant by receiving or not receiving the grace of God in vain First what is meant by the Grace of God You are here to understand by grace the Doctrine of the Gospel frequently Sect. 2 and fitly in the Scripture called grace as in Eph. 3.2 Col. 1.6 Act. 20.32 Tit. 2.11 and in sundry other Scriptures the doctrine of the Gospel is called grace And it is called by that name for these three reasons 1. Because it is graciously and out of the free favour of God bestowed Why it is bestowed at all 't is from grace why it is bestowed upon one age or place rather than other 't is only from God's free grace and favour Rom. 16.25 26. It is there said to be a mystery kept secret since the world began but now made manifest And that in Isa 65.1 I said Behold me to a nation that was not called by my name To these God was pleased by the gospel to say Behold me He was found of those that sought him not God 's argument to bestow the gospel of life upon a person or a family or a place is merely from his own free good will 2. The gospel is called grace because the subject matter of the gospel is grace Whatever it is the gospel promiseth whatever priviledge or saving benefit is contained in the gospel is all from grace we are justified freely by his grace Rom. 3.24 Forgiveness of sin it is said to be from his rich grace Eph. 1.7 Eternal life it is the free gift of God Effectual vocation saving conversion is meerly from grace We are called according to his purpose and grace not according to our works 2 Tim. 1.9 To you it is given to believe Phil. 1.29 God giveth repentance 2 Tim. 2.25 he called me by his grace Gal. 3.15 1 Pet. 3.7 the Saints are heirs of grace Christ himself that obtained all the priviledges of the gospel for us was sent as a token of free grace free favour through the tender mercy of God Luk 1.7.8 Joh 3.16 whereby the day-spring from on high hath
good Name is of absolute necessity to make a man considerably serviceable in the World when a Man hath once lost this the very good which he doth is despised and dis-regarded And this reason especially concerns you in the reproaching of three sorts of Persons which I do therefore in a special manner caution you against 1. In reproaching of Magistrates of Kings and Persons in Authority Magistrates though bad in themselves yet are to be looked upon as great blessings And if we had the Persian Experiment of absolute Anarchy but for a few days that every man might do that which seemed right in his own eyes we should all be sensible of this Truth Now the Magistrate's Reputation is the great Supporter of that Majesty and Authority which he bears and the Magistrates Authority is the Peoples benefit And therefore all Persons should be tender in this particular they should not expose Kings and Magistrates to contempt and scorn nor beget irreverence in People towards them And therefore they ought to take heed not only of divulging false reports concerning them but even such as possibly may be true they must take heed of publishing the secret miscarriages of Princes for this as I told you is a sin against any Man but much more against Persons in Authority 2. Against Ministers Their Fame is most necessary for their usefulness in the Word And therefore when a Man defames a Minister besides that Injury which is common to other men he doth this peculiar mischief he endeavours to rob the World of all the good which such a Person may do in it I cannot but take this occasion to vent my great grief and the scandal I justly take at those Ministers and Christians who if a Man differ from them in some Doctrines or Rites of less moment though otherwise never so eminent make it their business to disparage and bespatter him and think they do God good Service in blasting his Reputation representing him as a Papist Socinian Time-server c. In the fear of God consider the sinfulness of this practice Whatsoever good such a Person might do in convincing converting and building up of Souls so far as this is hindered by thy means the Blood of such Souls will fall upon thy head Nay which is more although good should not be hindered by it yet thou shalt answer for all that might have been hindered by it And for this reason Constantine the Great did profess that if he should know any secret miscarriage of a Minister he would cover it with a Mantle 3. Against good men or eminent Professors of Religion who I confess when they are bad are the vilest of Men and when their sins are known and publique they ought to be used with most severity and such shall have the hottest place in Hell who use Religion as a Cloak for their Villanies yet when the sins of such Persons are secret and scarce known we should take heed of spreading of them Tell it not in Gath publish it not in the streets of Askelon not for their sakes but for the sake of Religion which infinitely suffers by their misdemeanours and the Reproaches which arise from them 4. This is a great Injury to other men in these particulars 1. Thou corruptest others by thy Example Especially Ministers and eminent Professors of Religion they should above all others avoid this sin because their Actions are presidential They that will not follow your counsel will imitate your Example and though our Saviour hath cautioned us concerning the Pharisees Mat. 23.3 What they bid or teach you observe and do but do not after their Works yet in spite of all that Christ hath said Men will take a contrary course they will not hear your Sermons but will diligently attend to your conversations O consider this every time another hears thee censuring and reproaching thy Neighbour thou dost in effect Preach and perswade him to this Practice Thou settest a Copy which other men may write after when thou art gone into another World and no man knows how far the contagion of such an evil Example may spread nor how great a fire a little spark may kindle 2. Thou art a disturber of Humane Society an Incendiary in the place where thou dwellest The Peace and tranquillity of Cities and Kingdoms is often disturbed by this means Whence come Wars and Fightings among you Come they not hence even from your Lusts that War in your Members They do not come from Men's Lusts as they remain in their own hearts for so they are secret and unknown to the World but as they break out first in their Lips and then in their hands 3. Thou art a great Enemy to the Church of God however thou maist seem to thy self or others a zealous Friend of it It is not easie for any man to conceive the great mischief which these Censures and Reproaches produce in the Church they break the peace of it and fill it with sharp contentions and Divisions Yea they strike at the being of it You know a Kingdom divided against it self cannot stand they do their part to pull down the glorious Building of the Church so as one stone should not be left upon another They Eclipse the glory of the Church which doth not consist in external splendour in Riches and Ornaments but in Love Peace and Unity among themselves This was Jerusalem's Beauty that it was Built as a City that is Compact together Psal 122.3 This hinders the growth and Progress of the Church and of Religion When Persons professing Religion allow themselves in such sins which are not only offensive to God but also odious in the World it fills the minds of men with powerful and invincible prejudices against Religious men and against Religion it self for their sakes I must tell you if the Professors of Religion would learn the Government of their Tongues and the right ordering of their Conversations it would be the likeliest means to propagate Religion in the World And Christians if ever you would do this do it now never was it more necessary or seasonable to wipe off those stains and blemishes which at this day lye upon Religion for the neglect of this Duty by the Professors of it And thrice blessed are all you that contribute to so glorious a work as the Restauration of that Beauty and Glory which Religion once had in some of our Remembrance But when the Tongues of Christians are Exercised in this sinful practice besides the particular injury to the Person Reproached it hinders the conversion and Salvation of others Consider I beseech you a little the greatness of this sin You think it a great Crime and so it was in Elymas the Sorcerer who when Sergius Paulus called for Barnabas and Saul and desired them to Preach to him the Word of God withstood them seeking to turn the Deputy from the Faith Acts 13.8 He did this by his words and thou dost it by thy Actions Thou dost