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
carelessness without an Epithete bare sloath without any thing to aggravate it ordinarily doth the Soul more hurt than all the Devils in hell yea than all its other sins Shake off this and then you will be more than Conquerors over all other difficulties shake off this and there is but one sin that I can think of at present that you 'l be in danger of and that 's spiritual pride You 'l thrive so fast in all grace you 'l grow up into so much communion with God that unless God sometimes withdraw to keep you humble you will have a very Heaven upon Earth Imped 4. The love of any sin whatsoever the love of God and the love of any Sin can no more mix together than Iron and Clay every Sin strikes at the being of God (i) Deicidium The very best of Saints may possibly fall into the very worst of pardonable Sins but the least of Saints get above the love of the least of Sins we are ready to question Gods love unto us as Dalilah did Sampson's love to her if he do not gratifie us in all we have a mind to but how could Dalilah pretend love to Sampson while she comply'd with his mortal enemy against him how can you pretend to love God while you hide Sin his enemy in your hearts as it was with the grand-child of Athaliah (k) 2 King 11.1 2 c. stoln from among those that were slain and hidden though unable at present to disturb her e're long procures her ruine so any Sin as it were stoln from the other Sins to be preserv'd from Mortification will certainly procure the ruine of that Soul that hides it can you hide your Sin from the search of the Word and forbear your Sin while under the smart of affliction and seem to fall out with Sin when under gripes of Conscience and return to Sin as soon as the storm is over never pretend to love God God sees through your pretences and abhors your hypocrisie (l) Job 34.21 22. His eyes are upon the ways of man and he seeth all his goings there 's no darkness nor shadow of death where the workers of iniquity may hide themselves Come Sirs let me deal plainly with you you are shameful strangers to your own heart if you do not know which is your darling Sin or Sins and you are Traytors to your own Souls if you do not endeavour a through Mortification and you are wilful Rebels against God if you do in the least indulge it never boggle at the Psalmist's counsel (m) Psal 97.10 ye that love the Lord hate evil Imped 5. Inordinate love of things lawful and in some respect here 's our greatest danger here persons have Scripture to plead for their love to several persons and things that it is a duty to bestow some love upon them and the meer stones are not so plainly set as easily to discern the utmost bounds of what is lawful and the first step into what is sinful and here having some plausible pretences for the parcelling out of their love they plead not guilty though they love not God with all their hearts souls and minds whereas they should consider that the best of the world is not for enjoyment but use not our end but means conducing to our chief end Here 's our sin and our misery our foolish transplacing of end and means Men make it their end to eat and drink and get estates and injoy their delights and what respect they have to God I know not whether to call love or Service they shew it but as means to flatter God to gratifie them in their pitiful ends Having warned you of some of the chief Impediments I shall propose some means to engage your hearts in love to God which you may confidently expect to be effectual through the operation of the Holy Ghost and you may likewise expect the operation of the Spirit in the use of such means The means are either Directing Promoting or Conserving Means to attain love to God 1. Directing and that is Spiritual Knowledge this is beyond what can be spoken in its commendation A clear and distinct knowledge of the love and loveliness of God in the amazing yet ravishing methods of its manifestations and the clear understanding of the heavenly priviledge of having our hearts inflam'd with love to God this will do I would fain perswade you to try I am not able to say how much to direct you in this case plainly get and exercise this twofold knowledge 1. The knowledge of Spiritual things did we but perfectly know the Nature of the most contemptible insect nay did we but know the Nature of Atoms this would lead us to admire and love God but then to know those things that no graceless person in the world cares for the knowledge of e. g. the inward workings of Original Sin and how to undermine it the powerful workings of the Spirit of grace and how to improve it what are the joys of the Holy Ghost and how to obtain them would not such things insinuate the love of God into you add then 2. The knowledge of ordinary things in a Spiritual manner so as to make the knowledge of Natural things serve Heavenly designs Thus Christ in all the Metaphors in all the Parables he used To value no knowledge any further than it is reducible to such an use this would lead us into the loving of God Thus I name but one directing means promoting means are various not but that Spiritual knowledge doth singularly promote the love of God but it 's proper work lyes in directing The several things I shall name for inward means your way of managing must make them so 1. Self-denyal this is so necessary that no other grace can supply the want of it It is among the graces of the Soul as among the members of the Body one member may supply the want of another the defect of the Lungs may be supplied by other parts The want of prudence may be supplied with Gospel-simplicity which looks like quite another thing but nothing can supply our want of love to God nor can any thing supply our want of Self-denyal in order to our loving of God We can never have n Fo◠fotidissimus suo 〈◊〉 horribilissimum stercus vermis nequis simus Bonavent stimul Amor. p 153. too low thoughts of ourselves provided we do not neglect our duty and let go our hold of Christ Those very things that not only we may love but we must love 't is our duty to love them and our sin not to love them yet all these must be denyed when they dare to stand in competition with our love to God o Luk. 14.26 If any man come to me and hate not his Father and Mother and Wife and Brethren and Sisters yea and his own life also he cannot be my Disciple Christ would have us count what Religion will cost us
taken upon me to speak unto the Lord which am but dust and ashes Again O let not the Lord be angry and I will speak (z) Psal 89.7 God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Methinks that passage of Christ to his Disciples with the circumstance of time when he spake it just upon the most servile action of his life may for ever keep an awe upon our hearts (a) Joh. 13 12 13. Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am When God deals most familiarly with us as with friends let us carry it reverently as becomes servants 3. Obedience to the commands of God and to those commands which would never be obeyed but out of love to God (b) 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous e. g. to obey those commands that are unpleasing and troublesome Those commands that thwart our carnal reason and so part with things present for the hopes of that we never saw 1 Joh. 2.5 nor any man living that told us of them Whoso keepeth his word in him verily is the love of God perfected hereby we know that we are in him Once more hear what Christ saith He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self unto him Joh. 14.21 23 And again if any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 4. Resignation of our selves to God whereby we devote our selves wholly to God to be wholly his (e) quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be every way disposed of as he pleaseth (f) 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them c. This resignation is like that in the conjugal relation it debars so much as treating with any other it as it were proclaims an irreconcileable hatred to any that would partake of any such love God doth not deal with us as with slaves but takes us into that relation which speaks most delight and happiness and we are never more our own than when we are most absolutely his 5. Adhesion and cleaving unto God in every case and in every condition (g) Psal 63.7 8. in the shadow of thy wings will I rejoyce my soul followeth hard after thee Methinks we may say of the law concerning (h) Deut. 22.6 birds what the Apostle saith of the law concerning oxen doth God take care of birds for our sakes no doubt 't is written to instruct us against cruelty but may we not learn a further lesson the bird was safe while on her nest our onely safety is with God Now to cleave to God in all conditions not onely when we fly to him as our onely refuge in our pressures but in our highest prosperity and outward happiness when we have many things to take to whence the world expects happiness this is a fruit of great and humble love this demonstrates an undervaluing of the world and a voluntary choosing of God this is somewhat like heavenly love 6. Tears and sighes through desires and joys when the spiritual love-sick soul would in some such but an unexpressable manner breath out it's sorrows and joys into the bosom of God Lord why thus loving to me and why is my heart no more overcome with divine love those that never receiv'd so much from thee love thee more O I am weary of my want of love O I am weary of my distance from God! O I am weary of my unspiritual frame we that are in this tabernacle do groan being burdened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life i Here when the heart is ready to dye away through excess of love 2 Cor 5.4 't is passionately complaining of defects Dear Lord what shall I say what shall I do what shall I render O for more endearing communications of Divine love O for more answerable returns of love to God! Thus much of effects as to God The onely effect I shall name as to us is a seeking of heaven and things above with contempt of the world and all worldly excellencies One that loves God thinks he can never do enough in heavenly employments A person that abounds in love to God is too apt to neglect secondary duties which are in their places necessary they are apt to justle out one duty with another e.g. those duties wherein they have most sensible communion with God bear down lesser duties before them whereas could we keep within Scripture-bounds and mind every duty according to it's moment then this is an excellent effect of divine love e. g. to be afraid of worldly enjoyments lest they should steal the heart from God yet at the same time not to dare to omit any worldly duty lest I should prove partial in the work of Christianity To make conscience of the least duties because no sin is little but to be proportionably careful of the greatest duties lest I should prove an hypocrite such a carriage is an excellent effect of divine love this is fruit that none who are not planted near the tree of life can bear Mutual effects are these and such like as these 1. Vnion with God Union is the foundation of communion and communion is the exercise of union The Spirit of God is the immediate efficient cause of this union and faith is the internal instrument on our part but love is the internal instrument both on God's part and ours (k) Eph. 3.17 Christ dwells in our hearts by faith we being rooted and grounded in love This union is most immediately with Christ and through him with the Father and Holy Ghost It is an amazing and comfortable truth that our union with Christ does much resemble the personal union of the two natures in Christ I grant 't is unlike it in more considerations because of the transcendency of the mystery but yet there 's some resemblance e. g. the Humane Nature in Christ is destitute of it's subsistence and personality by it's union with and it's assumption to the divine so the gracious soul hath no kind of denomination but what it hath from its union with Christ It 's gracious being is bound up in its union with Christ Other men can live without Christ but so cannot the gracious soul Again in Christ there 's a communication of properties that is thâ—t which
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
management of his graces and while he is so he is as curiously jealous lest grace should warp to rob God of his glory He loves inherent grace heartily Oh saith he that my Soul were more enrich'd with it but yet while he is breathing after perfection in grace he admiringly prefers God's wise love in saving him by Christ before Salvation by inherent grace he utterly renounceth the best of his graces when pride would have them justle with Christ for the procuring of acceptation In short a Soul that is overcome with God's method of Salvation is unable to bear any thing that darkens it Would God have me to be as watchful against sin as if there were no Christ to pardon it (i) 1 Joh. 2.1 My little Children these things I write unto you that you sin not Our first care must be not to sin Oh that I could perfectly comply with God in this but alas I cannot Would God have me to rest as entirely upon Christ after my utmost attainments as that wretch who pretends to venture his Soul with him out or an ill-spent life O Lord I trust no more to my good works than he can to his bad ones for his meriting of Salvation k Let not this be mistaken as if I made no difference between good works and evil The Apostle hath taught me better Tit. 3.8 This is a faithful saying and these things I will that thou affirm constantly that they that have believed in God might be careful to maintain good works These things are good and profitable unto men and ver 14. Let us also learn to maintain good works for necessary uses that they be not unfruitful Good works they are genuine fruits though not meritorious causes of Justification as I would not ungratefully overlook any thing the Spirit hath done in me so I would not have any thing which I have almost marr'd in the Spirits doing of it to draw a curtain whereby Christ should be less look'd on 5. The most eminent degree of our love to God is Extasie and Ravishment we need not go down to the Legends of the Philistines to sharpen our incentives to the love of God I could over-match what can be said with truth of Ignatius and Xaverius with several whom many of you knew whose unparallel'd humility hid them from observation whose communion with God was often overwhelming but I forbear Take a Scripture instance of this kind of love compare but these three passages in the Song of Songs Cant. 2 5. I am sick of love This is upon Christ's first overcoming discovery of himself Cant. 5.8 I charge you O daughters of Jerusalem if you find my beloved that you tell him that I am sick of love This charge is from her spiritual languishment through earnest desire of reconciliation after some negligence and carelessness in duty Cant. 8.6 This is when she hath had the highest communion with God that an imperfect state affords when she was as it were upon the threshold of glory and then she saith love is strong as death q.d. I shall dye unless thou grant my desire or let me dye that my desire may be granted Jealousie is cruel as the grave that as the grave is never satisfyed so neither will my love without the utmost enjoyments of thy self The coals thereof are coals of fire which have a most vehement heat my love burns up my corruptions shines in holiness and mounts upwards in heavenly-mindedness many waters cannot quench it the waters of afflictions are but as Oyl to the fire If a man would give all the substance of his house for love it would utterly be contemned She scorns all things that would force or flatter her out of her love to Christ Now if you except against this as spoken of love to Christ and not of love to God essentially to God the Father Son and Holy Ghost I readily answer we cannot see God lovely but in Christ If any will be so curious as to assert they look upon Christ himself as but a means to bring them to God it is God Essentially Father Son and Holy-Ghost when Christ shall have given up his Mediatory Kingdom (l) 1 Cor. 15.28 that must be their compleat happiness the means is not to be rested in in comparison of the end (m) Rev. 5.2 3. This may well be compar'd to a Sea of Glass slippery standing O that I could but discover what my Soul should long for viz. how to look beyond Christ to God in whom alone is my compleat happiness and then to look in some respect beyond God to Christ to give the Lamb his peculiar honour when I shall be with the Almighty and with the Lamb as in a Temple (n) Rev 21.22 23. when the glory of God and of the Lamb shall be the light whereby I shall see that God (o) 1 Tim. 6.16 who dwelleth in such light as no mortal eye can behold That will be a blessed vision indeed (p) 1 Cor. 13.10 c. when that which is perfect is come then that which is in part shall be done away We have yet but childish apprehensions of these things to what we shall have when (q) Ep. 4.13 we come to a perfect man unto the measure of the stature of the fulness of Christ Now we see darkly through the glass of ordinances but then we shall see face to face Now we know but in part but then we shall know God according to our measure as God knows us and then the greatest grace will be love perfect love that will cast out all fear fear of not-attaining and fear of losing that Joy of our Lord into which we are taken But alas all I can say in this matter is rather the restless fluttering of the soul towards God than the quiet resting of the Soul in God Bradward de causa Dei l. z. c. 24. â— 627 628 629 siarsim Let me close the Paragraph with that I call a rapture of profound Bradwardine O Lord my God thou art the Good of every good Good above all good things a Good most infinitely infinite How therefore should I love thee How shall I proportionably love thee infinitely O that I could But how can I that am so very little and finite love thee infinitely and how otherwise will there be any proportion between thy loveliness and my loves my God thou art super-amiable thou infinitely exceedest all other things that are lovely Perhaps Lord I should love thee infinitely as to the Manner when I cannot as to the Act. It pertains to the manner of loving to love thee finally for thy self and no other good finally for it self but for thee who art the chiefest good and the beginning and end of all good things But perhaps I may in some sort love thee infinitely as to the Act both intensively and extensively intensively in loving thee more intensly more firmly more strongly than any finite good and when
so he must minister the same to the souls and bodies of others 1 Pet. 4.10 Jam. 2.15.16 1 Joh. â— 13 If a brother or a sister be naked and destitute of daily food and one of you say unto them Go in peace he you warmed and filled notwithstanding you give them not the things that are needful to the body what doth it profit A man would find little profit in it himself if he should feed himself only with good words and wishes True love is not in Word and Tongue only but in Deed and in Truth Contrary to this endeavouring others good is to stand up in the way and stop the passage wherein good should flow in upon them and to be (a) Invidentia est aeg iâ—udo iuscepta p opter alterius res secundas quae nihil nocent invidenti Cic. Tuâ—t qu. l. 4. envious at the prosperity of others if they be able without our help to attain it Many men think themselves not well unless it be ill with others (b) Novum ac inaestimabile nunc in plutimis malum est parum alicui est si ipse sit felix nisi alter sec in infelix Salvianus de Gub. Dei it is not enough for them to be happy unless they see their brethren miserable 2. We have seen now in what things we do and may shew love to our selves we come now to speak of the manner of loving our selves and to shew that after the same manner we ought to love others also 1. We do or should love our selves holily i. e. in and for God we may not have a divided interest from God though God allows us to love our selves it must be in order to him and to his Glory Our love to our selves as it must be regulated by the will of God and extended or restrained according to that So God must be our utmost end in it whether it be exercised about the obtaining things temporal or spiritual for body or soul Salvation it self although it be our end must not be our last or utmost end but that God by it as by all things else may be glorified Therefore in this manner we must love others as God hath an interest in them and is or may be glorified by them and there is no man in the world but God is or may be glorified by him Every man is a creature upon whose Soul there is in a sort the Image of God and doth him some service in the place wherein he stands Isa 44.28 and 45.1 God calleth Cyrus a heathen his Shepherd and his Anointed and he did him eminent service in his generation The same may be said of every other man in some degree and proportion God hath given him some gifts whereby he is and may be serviceable to him at least in the affairs of his providential kingdom Besides all men having immortal souls within them are capable of blessedness with God for ever in the kingdom of Glory they who are at present enemies to God may be reconciled and made friends what was the most glorious Saint now in heaven but an enemy to God once when here on earth We our selves saith the Apostle were sometime foolish disobedient deceived Tit. 33.4 serving divers lusts and pleasures living in malice and envy hateful and hating one another but after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost Obj. How could David then say do not I hate them O Lord that hate thee and am I not grieved with these that rise up against thee Psal 139.21.22 I hate them with a perfect hatred He says that he hated them perfectly and approves himself to God in the thing Do not I hate them O Lord Ans There is a twofold hatred Odium simplex Odium redundans in personam as the Schooles speak a simple hatred and a hatred redounding to the person A simple hatred which is of the Sin of any man is our duty Psal 97.10 ye that love the Lord hate evil but to hate the Person of the sinner would be our sin as we are to abhor that which is evil Rom. 12.9 so we must cleave to that which is good David who was a man after Gods own heart knew how to distinguish between the sin and the person See how he expresseth himself elsewhere I hate the work of them that turn aside not them but the work of them Psal 101.3 he hated their sin saying it shall not cleave to me Hear him again I hate every false way this shews us plainly Psal 119.104 that he hated sin perfectly he hated sin so as that it should not cleave to him he hated it where ever he found it Every false way For what is perfect hatred Austin describes it very well He est perfecto odio odisse ut nec homines propter vitia oderis nec vitia propter homines diligas This is to hate with perfect hatred not to hate men for their Sins sake nor to love the sin for the mens sake This is one manner how we ought to love our Neighbour as our selves it must be holily 2. Our love to our selves is or should be orderly we must first and chiefly love our souls and then our bodies The Soul is of far greater worth than the body A world of things for the body will stand a man in no stead if his soul be lost and where the soul goes either to a place of bliss or torment the body must follow after and therefore when we are charged to take heed to our selves we are charged to keep our souls diligently only take heed to thy self Deut. 4 9. and keep thy soul diligently if the soul be safe all is safe if the soul be lost all is lost In like manner we ought to love our Neighbour we must desire and endeavour that it may be well with him in every respect both as to his body and outward estate but chiefly that his Soul may prosper and his outward concerns as they may be consistent with that third Epistle John ver 2. I wish above all things that thou mayst prosper and be in health as thy soul prospereth 1. We must seek the conversion of those that are unconverted lest their souls be lost for ever If we can be instrumental in this we shew the greatest love imaginable to give a man bread when he is hungry or cloathing when he is naked is somthing but to convert a soul to God is a greater kindness by much Brethren Jam. 5 19.20 if any of you do err from the truth and one convert him let him know that he which converteth a sinner from the error of his way shall save a soul from death He speaks of it as a great thing when he says Let him know that he
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.
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
requires more from Christians than he doth from other men Mat. 5.47 What do ye more than others Christians must be free from the Vices of other men Eph. 4.17 This I say therefore and testifie in the Lord that ye walk not as other Gentiles walk So Luke 22.25 26. The Kings of the Gentiles Exercise Lordship they are Proud Ambitious Imperious But it shall not be so among you Christians must be in the World like Lights shining in a dark place They must have all the Vertues that others have and they must be clean from all the Vices and Lusts in which others Live Now the very Heathens have condemned this Practice of Reproaching and traducing others Detractors were infamous amongst them and therefore it is a shame this should be practised by Christians 3. This is a sin against the whole design and scope of the Scriptures These are as I may say the two Poles upon which the Heavenly Globe of the Scripture turns the Love of God and the Love of our Neighbour Thou shalt love the Lord thy God with all thy Heart and thou shalt love thy Neighbour as thy self Mat. 22.37 c. Rom. 13.10 Love is the fulfilling of the Law and the Law is enforced by Christ Joh. 13.34 A new Commandment give I unto you that ye love one another So then all the Scripture hath but one Neck and this the Detractor cuts off and so makes himself the greatest Anti-Scripturist in the World 3. This is a great injury to God because it is a Confederacy with God's greatest Enemy the Devil God judgeth of men's Relations by their Works and not by their talks John 8.39 If ye were Abraham 's Children you would do the Works of Abraham And verse 44. Ye are of your Father the Devil and the Lusts of your Father ye will do Now this among others is the Devil 's great Work and Office who is hence called the Accuser of the Brethren Rev. 12.10 And from whence he hath his Name Diabolus which is a Calumniator a Slanderer a Reproacher And these Men as they do the Devil's Work so they are called by the Devil's name 1 Tim. 3.12 Not Slanderers in the Greek not Devils And as they do the Devil's Work so they serve the Devil 's great Design God is Love and therefore his design is to promote Love in the World The Devil is a malignant and hateful Spirit and his work is to promote hatred contention and strife among men And that is effectually done by this way 2. This is an injury to thy self in these particulars 1. Hereby thou dost contract guilt the worst of all evils A man's sin may injure another Man but the greatest and the worst part of it falls upon his own head Wickedness saith Seneca drinketh up the greatest part of it 's own poyson Prov. 8.36 He that sinneth against me wrongeth his own Soul Thou woundest another Man's Fame but thou woundest thy own Conscience which of these is the worst He whom thou reproachest gets a blot before men and thou dost procure to thy self a blot before God Thou accusest him before other Men and thy Conscience will accuse thee for it before God 2. Hereby thou dost expell or weaken that excellent Grace of Love that necessary and fundamental Grace that sweet and amiable Grace As all Virtue is a reward to it self so is this in a more special manner Infinite is the pleasure of the Holy Soul in loving God and loving all Men and loving Enemies O this is a most delightful Work And on the contrary Hatred and Malice and Envy as they are most sinful so are they very miserable works and a great Torment to him that hath them while the mind of a wicked malicious man is like the raging Sea continually casting up mire and dirt and is its own Tormentor The mind of a good Man exercising it self in love is as it were a Sea of Glass like unto Crystal calm and serene it enjoys God and it self and other men yea even a man's Enemies By this Holy Art a Man may get comfort out of his Enemies whether they will or no. 3. Hereby thou dost lay a Foundation for thy own Reproach Mat. 7.1 2. Judge not that ye be not judged for with what Judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again Methinks this Text should strike a terrour into all Persons who are guilty of this sin The Law of Retaliation prescribed by God is frequently inflicted by him also James 2.13 He shall have Judgment without Mercy that hath shewed no mercy So that thou dost ingage the great God against thee to pour contempt upon thy Name and to make thee a Reproach in the World 3. It is a great injury to the Person whom thou dost censure and reproach and that in these particulars 1. Thou dost rob him of the best Treasure which he hath in the World Prov. 22.1 A good Name is rather to be chosen than Riches and consequently thou art more Criminal than he that dyeth by the hands of Justice for taking away another Man's Goods Thou robbest him of that which thou art not able to give him thou robbest him of the most lasting good which he hath and that which alone will abide after Death So that thy cruelty extends beyond the Grave and tends to this to make his Name rot above ground while his Body rots in it And this injury is the greater because it cannot be prevented there is no Fence against this Vice it is the Arrow that flyes by Night which no man can either observe or avoid and it is an Injury which can hardly be repaired Breaches in mens Estates may be made up Liberty lost may be recovered a Conscience wounded may be healed but a Reputation can hardly ever be restored Calumnia re fortiter aliquid adhaerebit Slander a man resolutely and something to be sure will stick 2. Hereby thou dost disenable him from getting good both as to his outward and as to his inward man As to his outward Man Who knows not the necessity of a good fame for the successful management of a man's Worldly concernments By one Act of this sin thou mayst possibly undo a man and all his Family It hinders him also from receiving inward good as to the state of his Soul At least he is not likely to get any good from thee Whereas it is thy duty to rebuke thy Neighbour and not to suffer sin to rest upon him Levit. 19.17 This is the way to make that work altogether unsuccessful it stops his Ear against thy Counsels it hardens his heart against thy admonitions and many times such Reproaches make men careless and by degrees impudent and when once they have lost their Reputation by thy Calumnies they are not careful to regain it and it may be judge it impossible 3. Hereby thou dost hinder him from doing of good in the World It is certain a
all the Crosses in the World sufficiently with this that God is their God and his Love shall be their endless Joy Psal 73.1 and 73.25 26. And when they can Live by Faith not by Sight 2 Cor. 5.7 and can rejoyce in hope of the Glory of God Rom. 5.3 5. and can comfort themselves and one another with this that they shall for ever be with the Lord 1 Thes 4.17 18. and can trust him to the Death who hath said I will never fail thee nor forsake thee Heb. 13.5 If you would have other Men honour your God and your Religion and desire to be such as you you must really shew them that you are on safer grounds and in a happier state than they And that you will hardly do if you be not more comfortable than they or at least settled in more Peace and contentedness of mind as those that have a certain Cure for the fears of Death and the danger that ungodly men are in of the revenging Justice of the final Judge I confess it 's possible for trembling troubled and distressed Christians to be saved But O that they knew what a scandal they are to Unbelievers and what a dishonour to God whom their Lives should Glorifie What Man will fall in Love with Terrors and unquietness of mind If you would Glorifie God by your fears and tears they must be such as are accompanied with Faith and Hope and you must not only shew men what would make you happy if you could obtain it but also that it is attainable Happiness is every Man's desire and none will come to Christ unless they believe that it tendeth to their Happiness They take up with the present pleasures of the Flesh because they have no satisfying apprehensions of any better And if no Man shew them the first-fruits of any better here they will hardly believe that they may have better hereafter It is too hard a talk to put a poor Drunkard Fornicator or a proud and Covetous Worldling on to believe that a poor complaining comfortless Christian is happier than he and that so sad and unquiet a Life must be preferred before all his temporal contentments and delights You must shew him better or the signs and fruits of better before he will part with what he hath You must shew him the bunch of Grapes if you will have him go for the Land of Promise when he is told of Gyants that must be overcome And O what a blessing is reserved for every Caleb and Joshua that encourage Souls and glorifie the Promise And how much do dejected discouragers of sinners dishonour God and displease him I have known some ungodly Men when they have seen believers rejoycing in God and triumphantly passing through sufferings in the joyful hopes of Glory to sigh and say would I were such a one or in his case But I have seldome heard any say so of a Person that is still sad or crying or troubling themselves and others with their Scruples Crosses or Discontents unless it be in respect to their blameless Living perhaps condoling them they may say Would I had no more sin to trouble me than you have I confess that some Excellent Christians do shew no great mirth in the way of their Conversation either because they are of a grave and silent temper or taken up with severe Studies and Contemplations or hindred by bodily pains or weakness But yet their grave and sober Comforts their Peace of Conscience and settled hopes and trust in God delivering them from the terrors of Death and Hell may convince an Unbeliever that this is a far better state than the mirth and laughter of Fools in the House of Feasting and in the vanities of a short prosperity The grave and solid Peace and Comfort of those that have made their Calling and Election sure is more convincing than a lighter kind of mirth Joh. 16.22 VI. The Dominion of Love in the hearts of Christians appearing in all the course of their Lives doth much Glorifie God and their Religion I mean a common hearty Love to all men and a special love to holy men according to their various degrees of loveliness Love is a thing so agreeable to right reason and to sociable Nature and to the common Interest of all Mankind that all Men commend it and they that have it not for others would have it from others Who is it that loveth not to be loved And who is it that loveth not the Man that he is convinced loveth him better than him that hateth him or regardeth him not And do you think that the same course which maketh men hate your selves is like to make them love your Religion Love is the powerful Conquerer of the World By it God conquereth the enmity of Man and reconcileth to himself even malignant sinners And by it he hath taught us to conquer all the tribulations and persecutions by which the world would separate us from his Love Yea and to be more than Conquerers through him that loved us and thereby did kindle in us our reflecting love Rom. 8.34 35 36. And by it he hath instructed us to go on to Conquer both his Enemies and our own yea to conquer the enmity rather than the Enemy in imitation of himself who saveth the sinner and kills the sin And this is the most noble kind of Victory Every Souldier can end a Fever or other Disease by cutting a man's throat and ending his Life But it 's the work of the Physitian to kill the Disease and save the Man The scandalous Pastor is for Curing Heresie in the Roman way by silencing sound Preachers and tormenting and burning the supposed Hereticks or at least to trust for the acceptance and success of his Labours to the Sword And if that which will restrain men from crossing the Pastor would restrain them from resâ—sting the Spirit of God and constrain them to the love of Holiness it were well Then the glory of conversion should be more ascribed to the Magistrate and Souldier than to the Preacher But the true Pastor is Armed with a special measure of Life Light and Love that he may be a meet Instrument for the Regenerating of Souls who by holy Life and Light and Love must be renewed to their Father's Image Every thing Naturally generateth its like which hath a generative power And it is the Love of God which the Preacher is to bring all men to that must be saved This is his Office this is his work and this must be his study He doth little or nothing if he doth not this Souls are not sanctified till they are wrought up to the Love of God and Holiness And therefore the Furniture and Arms which Christ hath left us in his Word are all suited to this work of Love We have the Love of God himself to Preach to them and the love of an humbled dying and Glorified Redeemer and all the amiable blessings of Heaven and Earth to open to
my spirit rejoyceth in God my Saviour Luke 2. I will rejoyce in the God of my salvation Hab. 3. your Father Abraham saw my day and did rejoyce to see it the plain English is this Abraham saw Jesus Christ in the promises sc his obedience and sufferings and the glory that came by Christ's righteousness and did apply it to himself by Faith and was assured of his interest in it which made him to rejoyce in that sight Though a Prince may have a legal right to a treasure hid in the field yet till it be discovered to him there is no joy the love of God is shed abroad in our hearts by the Holy Ghost and so we rejoyce in the hope of the glory of God Rom. 5.2 5. I will not dispute whether assurance be of the nature of Faith our Reformers were of renown and other learned men since at home and abroad that are for assurance do not at any hand exclude adherence some think that Faith is a mixed habit adherence and assurance are two acts of the same Faith two flowers from the same root 'T is true there may be adherence without assurance but it is as true that there cannot be assurance without adherence If I know and believe that Christ died for me I should stick to it in negotio justificationis without taking notice of any inherent holiness either in men or Angels how do the stars disappear at the rising brightness of the Sun yet no disparagement to the stars at all But I say I will not dispute and if I could it were both unseasonable and needless for whether assurance be of the nature of Faith or whether it be an effect of Faith is all one in this case before us for there must be something of assurance that must bring in joy and comfort The believers here in my Text they loved Christ and in whom after they believed they did rejoyce with joy unspeakable their first acts of Faith might be recumbency afterwards evidence then joy so the Ephesians after they believed in Christ they were sealed with the holy Spirit of promise as an earnest Ephes 1.13 14 15. The note of the old learned and pious Piscator is unusquisque fidelis verus est not esse potest or esse debet but est certus suae salutis I will name but one Scripture more 't is Cant. 2.6 my beloved is mine and I am his he feeds among the lillies my beloved is mine there is the Gospel with its marrow in the heart of a believer there is assurance and I am his there is the law in the same heart there is obedience he feedeth among the lillies there is joy and comfort he died for me and I am his soul and body for his service Hence comes joy and sometimes such that even overwhelms This for the entrance now to the directions First If you would get Faith comforting in life as well as saving at death you must not sit down satisfied with a bare recumbence on Jesus Christ Mistake me not I do not discourage and I dare not disparage it If it be right as I take that for granted it is a grace more precious incomparably than all treasures and happy is the bosom that wears so inestimable a Jewel But when Christians sensible of their sin and hell do attain to this they rest satisfied here They are told and that is truth that their state is safe there they acquiesce set up their staff behind the door and go no further they do not press on for assurance they will rather argue against it thus Object That assurance is not so necessary Answ So necessary what do you mean is it not commanded is it not promised is it not purchased is it not attained by the people of God sure it is necessary to the vigor of grace and to the being of joy and comfort be of good comfort thy sins are pardoned Object 2. Yea but many do live and die and do well without it Answ Who told you so the Scripture saith the Spirit himself doth bear witness with our spirits that we are the children of God Rom. 8.16 and we know and believe the love that God hath given us 1 John 4.16 with many very many more Texts to that purpose A tempted believer may bear false witness against himself sure such a position as this with mercy upon uncertainties is not the way to comfort him the sure way were to advise him to see his sins more and humble his soul more for them and to study Jesus Christ and to come to him more with the like and God will return and speak peace they that sow in tears shall reap in joy Object 3. But this joy is not so necessary Resp What do you mean again so necessary why 1. It is frequently commanded take one Text Phil. 4.4 Rejoyce in the Lord i. e. Christ always and again I say rejoyce 2. It is frequently promised I will make them joyful in my house of prayer Isa 56.7 I will see you again and your heart shall rejoyce and your joy no man taketh from you 3. It is practised frequently we rejoyce in Christ Jesus Phil. 3.3 4. It is often prayed for the God of hope fill you with all joy and peace in believing Rom. 15.13 5. It is Christ's office to give the oyl of gladness for the spirit of heaviness Isa 61.3 6. It is the special work of the blessed Spirit who is therefore the Comforter Take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what notion you will his work is either comforting or tending to comfort Lastly It is the priviledge of the Gospel-Ordinances to feast the soul with marrow and fatness and with wine well refined i. e. God hath not given us the spirit of bondage to fear again as formerly but the Spirit of adoption whereby or rather by whom i. e. cujus ope we cry abba Father Surely joy and comfort is necessary for the measures of grace If you had a child infirm sickly hard-favoured and a friend should say this strength quickness and comeliness is not so necessary your child is alive is it not you would think this were hardly sutable much less comfortable Object 4. A Christian that doth come to and rely on Christ for righteousness may have comfort Answ yes but then it must be by the way of a practical syllogism He that cometh to Christ shall never perish Joh. 6. but I do so therefore Here his coming together with repentance and obedience which are concomitants beget evidence and from thence comfort Object 5. but many good people want this joy and comfort Answ confessed but then it is our own fault did we use the means especially secret duties meditation prayer which we neglect it would be otherwise Object Last But those that do these yet are in great darkness Answ Yea for sometime The holy spirit teacheth many lessons excellent ones in this School chiefly these three 1. They learn what dismal creatures
repent of their sins and accept of God's Son to come into and to keep in God's vvays vvhen they see vvhither those vvays have brought them There they vvill meet vvith all the Holy Martyrs so famous in their generations for their courage and constancy vvith all the Holy Prophets and Apostles the Pen-men of the Scriptures so famous in their time for the large and plentiful effusion of the Spirit of God upon them vvith all the good Kings and Princes and all the righteous persons vvhatever that have lived in all ages and generations of all kinreds Nations and Languages they shall then be gathered all into one body under Christ their head and joyn together in blessing and praising and singing Hallelujah's unto the Lord for ever 2. In Heaven pardoned persons will have the company of all the glorious Angels here the Angels guard them and are ministring Spirits unto them Heb. 1.14 Hereafter they will be their companions and there will be mutual and most sweet converse between them Some delight in the company of Nobles and the great ones which belong to the Courts of great Princes they shall have the company and conversation of the glorious Angels who are the Nobles of Heaven and Courtiers of the King of Kings How the Angels and Saints will converse together and communicate their minds one to another is too high for us to conceive and too difficult for us to determine but surely the converse will be very sweet and full of love and delight 3. In Heaven pardoned persons will have the company and fellowship of the glorious Spirit the Holy Ghost here they have his presence and powerful operations they feel now especially at some times his sweet breathings and powerful operations which do wonderfully enlighten them greatly quicken and inflame their hearts with divine love yea and fill their hearts with spiritual and heavenly joy But in Heaven they shall have a fuller sweeter more powerful and constant presence of the glorious Spirit they shall there be filled with the Holy Ghost as full as they can hold yea beyond their present capacity they shall be under the sweet breathings of the Spirit whereby the flame of divine love will be kept alive in them perpetually in the greatest height and heat of it and this shall abide to Eternity 4. In Heaven pardoned persons shall have the company of the Lord Jesus Christ in his glory Here they have heard of him there they shall see him here they see him with the eye of Faith there they shall see him eye to eye and face to face Austin did wish to have seen three things above all other things that were to be seen in the World Rome in its Glory Paul in the Pulpit and Christ in the flesh The righteous in Heaven will see that which is far beyond Austin's wish they will see Zion in its Glory Paul in his Glory and Christ in his Glory They will see Zion in its glory which will far exceed Rome in its greatest splendour when it was most illustrious for wealth and riches through the spoyls of so many conquered Kingdoms which were brought into it when it was most illustrious for stately houses and sumptuous buildings for wise and learned Men famous and valiant Captains and Souldiers The new Jerusalem Mount Zion which is above will out-shine Rome in glory more than the Sun doth out-shine the smallest Star in Heaven or the faint light of a Candle here upon earth They shall see Paul in his glory they shall hear him praising God with triumphant acclamations of joy which will be far more than to hear him preach in a state of weakness and infirmity but chiefly they shall see Christ in his glory the sight of Christ in his humiliation was nothing in comparison of a sight of him in his state of exaltation They shall see him then as he is 1 Joh. 3.2 Behold now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Christ was never seen on earth as he is his glory was shadowed his Divinity was vailed and his humanity was most evident to the view which had its infirmities but hereafter his humanity will appear to be lifted up into such glory as doth exceed all created glory of Men or Angels and his Divinity will be most illustrious to the view of the Saints at the sight of which they will be astonished with admiration and love and O how will they gaze and wonder at his marvellous beauty and shining excellency when they see him come down from Heaven attended by all the holy Angels and when they shall not only see him but meet with him be owned and welcomed by him and be taken to live with him 1 Thes 4.16 17. The Lord himself shall descend from Heaven with a shout with the voice of the Arch-angel and with the Trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. It was a great priviledg which the Apostles had to live with Christ when he was humbled and vilified here on earth what a priviledg then will it be which all the righteous shall have to live with Christ when he is glorified in Heaven and that not for a few years but for ever What a happiness will it be to see the glory which Christ had with the Father before the World was and not only to see it but to share in it 5. In Heaven pardoned persons shall have the company of the Father they have his gracious presence here on earth they shall have his glorious presence in Heaven there they shall have the immediate Beatifical vision of him and the full most blessed fruition of him The sight of God's back-parts the glimpses and glances of his eye at a distance the mediate enjoyment of him in and by Ordinances doth sometimes even transport them and strangely fill them with wonder and delight but O what Soul-ravishing admirations what transports and extasies of joy will they have when in Heaven they shall behold God's face be alwayes under the beams of the light of his countenance and have continual close intimate full enjoyment of him fellowship and communion with him and this to abide for ever and ever In Heaven they shall dwell with God and God will dwell with them Rev. 21.3 I heard a great voice out of Heaven saying behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God This this will be happiness indeed to have God himself to dwell with them and manifest himself not only in his grace but in his glory unto them therefore it followeth v. 4. And
some commands may be observed without so much as common grace as duties meerly moral but this must have a great measure of the spirit it speaks much acquaintance with God through experience of his wayes and much conformity to Christ in a well composed conversation in short it includes the highest perfection possibly attainable in this life yet let not this difficulty fright you for through Christ our sincere love though weak is accepted and our imperfect love because growing shall not be despised 8. This is the first and great command in respect of the End 8 Ratione finis All the commands of God are referr'd to this as their end and last scope which was first in the mind of the Law-giver 9. This is the first and great command in respect of the lastingness of it 9 Ratione perperuitatis Thou shalt love the Lord thy God it is not only spoken after the Hebrew (e) Futurum pro imperativo way of commanding but it notes singular perseverance Most of the other commands expire with the world as all or most of the commands of the second table but this remains and flourishes more than ever When Repentance and Mortification which now take up half our life when Faith which is now as it were Mother and Nurse to most of our Graces when Hope which now upholds weak faith in its languors when all these shall as it were dye in travail perfection of grace being then in the birth love to God shall then be more lively than ever That love which as it were passed between God and the Soul in letters and tokens shall then be perfected in a full enjoyment Our love was divided among several objects that cut the banks and weakned the stream henceforth it shall have but one current Our love is now mixt with fear fear of missing or losing what we love but that fear shall be banished There shall never be any distance never any thing to provoke jealousie never any thing to procure cloying never any thing more to be desired than is actually enjoyed Is not this then the first and great Commandment is it not our priviledge and happiness to be swallowed up in it this may suffice to evidence it to be our duty But then What abilities are requisite for the well performance of this duty and how we may obtain those abilities 3. What Abilities are requisite to the performance of this duty and how may we attain those Abilities This we must be experimentally acquainted with or all I can say will at best seem babling and therefore let me at first tell you plainly nothing on this side Regeneration can capacitate you to love God and it is God alone that giveth worketh infuseth impresseth the gracious habit of Divine Love in the Souls of his people Our love to God is nothing else but the eccho of Gods love to us Through the corruption of our Nature we hate God God implanted in our Nature an inclination to love God above all things amiable but by the fall we have an headlong inclination to depart from God and run away from him and there is in every one of us a natural impotency and inability of turning unto God The grace of love is no Flower of Nature's Garden but a Forreign p Non secundum bona naturalia sed secundum dona gratâ—ita Aquin. plant We may possibly do something for the meerly rational inflaming of our hearts with love to God e. g. God may be represented as most amiable we may be convinced of the unsatisfyingness of the Creature we may understand something of the worth of our Souls and what a folly it is to expect that any thing but God can fill them and yet this will be at the utmost but like a solid proof of the truth of the Christian Religion which may Non-plus our cavils but not make us Christians This may make love to God appear a rational duty but it will not of it self beget in us this spiritual Grace It is the immediate work of God to make us love him I do not mean immediate in opposition to the use of means but immediate in regard of the necessary efficacy of his Spirit beyond what all means in the world without his powerful influence can amount unto 'T is the Lord alone that can direct our hearts into the love of God q 2. Thes 3.5 Exoplat a Leo quod non ambigit posse praestari Ambros God is pleased in a wonderful and unexpressible manner to draw up the heart in love to him God makes use of Exhortations and Counsels and Reproofs but though he works by them and with them he works above them and beyond them r Deut. 30.6 19 20. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou may'st live And again I call heaven and earth to record this day against thee that I have set before thee life and death blessing and cursing therefore chuse life that both thou and thy seed may live that thou may'st love the Lord thy God and that thou may'st obey his voice and that thou may'st cleave unto him for he is thy life and the length of thy dayes He is thy life i. e. effectively and that by love saith Aquinas it is reported s Sales of the love of God p. 63. that it often happens among Partridges that one steals away anothers eggs but the young one that is hatcht under the wing of a stranger at her true Mothers first call who laid the egg whence she was hatch'd she renders her self to her true Mother and puts her self into her Covey 'T is thus with our hearts though we are born and bred up among terrene and base things under the wing of corrupted Nature yet at and not before God's first quickning call we receive an inclination to love him and upon his drawing t Cant. 1.4 we run after him God works a principle of love in us and we love God by that habit of love he hath implanted hence the Act of love is formally and properly attributed to man as the particular cause u Psal 18.1 116.1 Vâ—â—tius I will love thee O Lord my strength and I love the Lord because he hath heard my voice the Soul works together with God in his powerful working the Will being Acted of God Acteth It is a known saying of w Non ideo bene currit vt rotunda sit sed quia rotunda est Augustine The wheel doth not run that it may be round but because 't is round The Spirit of God enables us to love God but 't is we that love God with a created love 't is we that acquiesce in God in a gracious manner What God doth in the Soul doth not hurt the liberty of the will but strengthens it insweetly and powerfully drawing it into
conformity with the will of God which is the highest liberty where the x 2 Cor. 3.17 spirit of the Lord is there is liberty It is a poor liberty that consists in an indifferency Do not the Saints in heaven love God freely yet they cannot but love him As the only Efficient cause of our loving God is God himself so the only procuring cause of our loving God is Jesus Christ that Son of the Father's love who by his Spirit implants and actuates this grace of love which he hath merited for us Christ hath a Col. 1.20 made peace through the blood of his Cross Christ hath as well merited this grace of love for us as he hath merited the reward of glory for us Plead therefore Dear Christians the merit of Christ for the inflaming your hearts with the love of God that when I shall direct to rules and means how you may come to love God you may as well address your selves to Christ for the grace of love as for the pardon of your want of love hitherto Bespeak Christ in some such but far more pressing language Lord thou hast purchased the grace of love for those that want and crave it my love to God is chill do thou warm it my love is divided Lord do thou unite it I cannot love God as he deserves O that thou would'st help me to love him more than I can desire Lord make me sick of love and then cure me Lord make me in this as comfortable to thy self as 't is possible for an adopted Son to be like the Natural that I may be a Son of God's love both actively and passively and both as near as it is possible infinitely Let 's therefore address our selves to the use of all those means and helps whereby love to God is b Fovetur augetur excitatur exeritur nourished encreased excited and exerted I will begin with removing the impediments we must clear away the rubbish e're we can so much as lay the Foundation Impediment 1. Self-love Impediments of our love to God this the Apostle names as Captain general of the Devil's Army whereby titular Christians manage their enmity against God in the dregs of the last dayes this will make the times dangerous Men shall be lovers of their own c 2 Tim. 3.1 2. selves When men over-esteem themselves their own endowments of either body or mind when they have a secret reserve for self in all they do self-applause or self-profit this is like an errour in the first concoction get your hearts discharg'd of it or you can never be spiritually healthful the best of you are too prone to this I would therefore commend it to you to be jealous of your selves in this particular for as conjugal-jealousie is the bane of conjugal love so self-jealousie will be the bane of self-love Be suspicious of every thing that may steal away or divert your love from God Imped 2. Love of the world this is so great an obstruction that the most loving and best beloved Disciple that Christ had said (d) 1 Joh. 2.15 love not the world nor the things that are in the world if any man love the world the love of the Father is not in him and the Apostle James makes use of a Metaphor (e) Jam. 4.4 calling them Adulterers and Adulteresses that keep not their conjugal love to God tight from leaking out toward the world he chargeth them as if they knew nothing in Religion if they knew not this that the friendship with the world is enmity with God and 't is an universal truth without so much as one exception that whosoever will be a friend of the world must needs upon that very account be God's enemy the Apostle Paul adds more weight to those that are e'en press'd to Hell already (f) 1 Tim. 6.9 10 11. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition for the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves thorow with many sorrows but thou O man of God flee these things c. when men will be some-body in the world they will have Estates and they will have honours and they will have pleasures what variety of vexatious distractions do unavoidably hinder our love to God when our hearts are hurried with hopes and fears about worldly things and the world hath not wherewithall to satisfie us how doth the heart fret under its disappointments and how can it do otherwise we would have happiness here Sirs I 'le offer you fair name me but one man that ever found a compleat happiness in the world and I dare promise you shall be the second but if you will flatter your self with dreams of impossibilities this your way will be your folly though 't is like your posterity will approve your sayings (g) Psal 49.13 and try experiments while they live as you have done but where 's your love to God all this while 't is excluded by what Law by the Law of Sin and Death by the love of the world and destruction for Christ tells us all that hate him love death (h) Prov. 8.36 Imped 3. Spiritual sloath and carelessness of Spirit when men do not trouble themselves about Religion nor any thing that is serious Love is a busie passion a busie grace love among the passions is like Fire among the Elements Love among the Graces is like the Heart among the Members now that which is most contrary to the nature of love must needs most obstruct the highest actings of it the truth is a careless frame of Spirit is fit for nothing a sluggish lazy slothful careless person never attains to any excellency in any kind what is it you would intrust a lazy person about let me say this and pray think on 't twice e're you censure it once Spiritual sloath doth Christians more mischief than scandalous relapses I grant their grosser falls may be worse as to others the grieving of the Godly and the hardning of the wicked and the Reproach to Religion must needs be so great as may make a gracious heart tremble at the thought of falling but yet as to themselves a sloathful temper is far more prejudicial e. g. those gracious persons that fall into any open sin 't is but once or seldom in their whole life and their repentance is ordinarily as notorious as their sin and they walk more humbly and more watchfully ever after whereas Spiritual sloath runs through the whole course of our life to the marring of every duty to the strengthning of every sin and to the weakning of every grace Sloath I may rather call it unspiritual sloath is a soft moth in our spiritual wardrobe a corroding rust in our spiritual Armory an enfeebling consumption in the very vitals of Religion Sloath and
before we meddle with it 2. Contempt of the world As love of the world is a great impediment so contempt of the world is a great promoter of our love to God may not our contempt of the world be best express'd by our worldly diffidence we have no confidence in it no expectation of happiness from it I take both the understanding and will to be the seat of Faith now to have both these against the world is to have our understanding satisfied that the world cannot satisfie us to look upon the world as an empty Drum that makes a great noise but hath nothing in it and therefore the will doth not hanker after it hath no kindness for it That person is a good proficient in divine love that can make the world serviceable to devotion by drawing arguments from his worldly condition be it what it will to promote piety e. g. Have I any thing considerable in the world I will manage it as a Steward blessed be God he hath entrusted me with any thing whereby I may shew my love to him in my love to his Have I nothing in the world Blessed be God for my freedom from worldly snares God knows I need food and raiment and I am of Jacob's mind p Gen. 28.20 21. if God will give me no more he shall be my God and I will be content whatever my condition be in the world 't is better than Christ's was and Oh that I could love God as Christ did 3. Observation of God's benefits to us 't is goodness and beneficence that draws out love God is our infinite Benefactor the very brutes love their Benefactors q Isa 1.3 Qui beneficia invenit compedes invenit Sen. The Ox knoweth his owner and the Ass his Master's crib but my people doth not consider Who can reckon up the benefits he receives from God the commonest of our mercy deserves a return of love how much more our Spiritual merces those very mercies that are troublesome to us deserve our love e. g. Trouble for Sin though to a degree of horror hungring after Christ though unto languishing disappointments in the world though without satisfaction any where else lamenting after God though with fear we shall never enjoy him Such like throws of anguish make way for spiritual joy and comfort and the Soul that goes through such exercises grows in love to God every day As for other kinds of Benefits I 'le say but this God doth more for us every hour of our lives than all our dearest Friends or Relations on Earth than all the Saints and Angels in Heaven can do so much as once should they do their utmost and can you do less than love him 4. Watchfulness over our own hearts When we love God we are to remember that we love a jealous God This will restrain the stragling of our affections we should keep as careful a watch over our own hearts as we should over a rich Heiress committed to our Guardianship we reckon she 's undone and we shall never be able to look God or Man in the face if she be unworthily match'd through our default Christians your hearts through the condesension of God and Blood and Spirit of Christ are a match for the King of Glory several inferiour objects not worth the naming are earnest suitors we are undone if any but God have our Supream love if you be not severely watchful this heart of yours will be stoln away be perswaded therefore to examine every thing that you have cause to suspect call your selves often to an account be jealous of your hearts and of every thing whereby you may be endangered 5. Prayer All manner of Prayer is singularly useful to enflame the heart with love to God Those that pray best love God best mistake me not I do not say those that can pray with the most florid expressions or those that can pray with the most general applause but they that most feel every word they speak and every thought they think in Prayer they whose apprehensions of God are most over-whelming whose affections to God are most Spiritually passionate whose Prayers are most wrestling and graciously impudent this is the man that prayes best and loves God best I grant these are the Prayers of a great proficient in the love of God but you may pray for this frame when you cannot pray with it The Soul never falls sick of divine love in Prayer but Christ presently gives it an extraordinary visit (r) Cant. 2.5 6. so soon as ever Christ's Spouse sayes she is sick of love the next words she speaks are that his left hand is under my head and his right hand doth embrace me Compare that with those words (s) Cant. 6 5 Turn away thine eyes from me for they have overcome me Christ speaks as of being overcome and conquer'd Rouze up your selves therefore give your selves unto Prayer Pray for a more Spiritual discovery of Gods amiableness did you know God better you could not but love him more and none can discover God to us as he discovers himself so spiritually so powerfully take no denyal God will never be angry with your being importunate for hearts to love him Bradward de causa dei l. 1. p. 118 119. O my God it is thy self I love above all things 't is for thy self in thee my desires are terminated and therefore what wilt thou give me if thou wilt not give me thy self thou wilt give me nothing If I find thee not I find nothing thou dost not at all reward me but vehemently torment me heretofore when I sought thee finally for thy self I hop'd that I should quickly find thee and keep thee and with this sweet hope I comforted my self in all my labours but now if thou deny me thy self what wilt thou give me shall I be for ever disappointed of so great a hope shall I always languish in my love shall I mourn in my languishment shall I grieve in my mourning shall I weep and wail in my grief shall I alwayes be empty shall I alwayes disconsolately sorrow incessantly complain and be endlesly tormented O my most good most powerful most merciful and most loving God thou dost not use so unfriendly and like an enemy to despise refuse wound and torment those that love thee with all their heart soul and strength that hope for full happiness in thee Thou art the God of truth the beginning and end of those that love thee thou dost at last give thy self to those that love thee to be their perfect and compleat happiness Therefore O my most good God grant that I may in this present life love thee for thy self above all things seek thee in all things and in the life to come find thee and hold thee to eternity 6. Meditation A duty as much talk'd of and as little practis'd as any duty of Christianity Did you but once a day In that time of the day which
upon experience you find to be fittest for such a work solemnly place your selves in Gods presence beg of him the fixing and the flowing of your thoughts that your thoughts might be graciously fix'd yet as graciously enlarg'd let the subject matter of them be something Spiritual endeavour to fill your heads and affect your hearts with holy musings till you come to some resolution which resolution close with Prayer and follow with endeavours O how would this even e're you are aware engage your Souls to love God though you cannot methodize your Meditations to your mind yet inure your selves to an holy thoughtfulness about things above Endeavour as you are able to tye your thoughts together and so fasten them that they may not be lost that your musing time may not be reckon'd among your lost time I distinguish between Meditation and Study Study is for knowledge Meditation is for Grace Study leaves every thing as we find it Meditation leaves a Spiritual impress upon every thing it meddles with Though I will not assert I may enquire whether Meditation be not one of those duties of which the very constant performance speaks the Soul to be gracious i. e. though I dare not say they are not gracious that do not every day solemnly meditate yet whether may I not say they are gracious that do Try therefore whether you may not say with the Psalmist (t) Psal 39.3 whilst I was musing the fire burned whether while you are musing your heart may not be inflamed with love to God 7. Choice of friends I dare appeal to all experienc'd Christians whether ever they met with lively Christians that carried it like Christians without some warming of their hearts with love to God and Godliness the truth is Christian-conference hath the most speedy and effectual efficacy of any Ordinance of God whatsoever Do therefore in Religion as you do in other things e.g. If you meet with a Physician all your discourse shall be something about your health If you meet with a Traveller you are presently inquisitive about the places he hath seen Why should not Christians when they meet converse like Christians and presently fall into a Heavenly Dialogue Christians this you know there must be a forsaking of all wicked company e're you can pretend the least love to Christ mistake me not I do not mean that the bonds of Family-relations must presently be broken that Husbands and Wives Parents and Children Masters and Covenant-servants must presently separate if one of them be ungodly No where the relation is such as cannot be dissolved without sin then those that are Godly must converse with the ungodly as Physicians with their sick patients But this is it I say you must not willingly and out of choice make Gods Enemies your familiar Friends Those that are alwayes speaking well of God insensibly draw out their hearts in love to him When Christ's Spouse (u) Cant 5.9 c 6.1 had told the Daughters of Jerusalem what Christ was more than others they presently offer themselves to seek him with her as evil communication (w) 1 Cor. 15.33 corrupts good manners so good communication corrects evil manners In short you cannot but observe that none is able to hear any one spoken against whom they love and that every one delights to speak and hear of whom they love so that here you have a means to enflame an imploy to exercise and a touchstone to try your love to God 8. Thanksgiving That person that makes conscience of thanksgiving will thereby grow in love to God that person that takes every thing kindly and thankfully from God cannot but love him and Christians if we be not basely wanting to our selves we may by thankfulness make every thing a help to promote divine love e.g. I hear a man swear and curse and blaspheme God O what cause have I to love God that he hath not left me to do so I am under the rebukes of God I feel his anger in such a providence O what cause have I to love God that he will take any pains with me and give me medicinal correction not giving me up to my own hearts lusts till I perish Alas I am not so spiritual as to make such Inferences yet blessed be God I really value it as a priviledge to be able to put a good interpretation on all Gods dealings O that I could love God for the very means and helps and incouragements to love him I shall name no more though I might many promoting means But 3. Sustaining and Conserving Means Here several Graces are singularly useful I shall name only three 1. Faith whereby we are perswaded that what God hath spoken is true and good (x) Mark 9.23 If thou canst believe all things are possible to him that believeth Now then take some Particular Promise Why not that which hath already affected thy heart you can't press a Promise as you squeeze an Orange to extract all that is in it no 't is called drawing water (y) Isa 12.3 out of a Fountain though you draw out never so much there 's no less behind Well then take that promise (z) Prov. 8.17 I love them that love me and those that seek me early shall find me I may here by my love to God make out Gods love to me and so by these claspings of love have my love inflam'd and preserv'd But Christians be sure to remember this whenever you lay one hand on a Promise lay the other on Christ you will thereby get your Objections answered and your Fears removed e. g. I am unworthy of Divine Love but so is not Christ I know not how to come to God our access is by Christ Though I come I know not how to believe Joh. 6.37 thy coming is believing Oh for more acquaintance with the Life of Faith it is mostly with us in spirituals according to our Faith 2. Hope whereby we expect a future good Hope is the daughter of Faith Many a time the weak Mother leans upon the Daughter Hope at least to our apprehensions hath not so many Obstructions and hinderances as Faith I dare say I hope what I dare not say I believe Though I must tell you That which the over-modest Christian calls a weak Hope God often calls a strong Faith Remember (a) Psal 119.49 the word unto thy servant upon which thou hast caused me to hope There 's a prayer of Hope and here 's a Promise-answer to Faith Thou (b) Isa 26.3 wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee c. So that in a word as to the present Case though I yet cannot love God as I would I hope God will help me that my Love shall be alwayes growing 3. Patience (c) Jam. 1.4 Let patience have her perfect work that you may be perfect and intire wanting nothing And do but with Patience go on with your work
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
from us but seeing he is so earnest with thee for thy love Beg it of him for him God is more willing to give every grace than thou canst be to receive it Acquaint (w) Job 22.21 26. thy self therefore with God and thou shalt have thy delight in the Almighty and shalt lift up thy face unto God Thou shalt make thy prayer unto him and he shall hear thee What though thou beginnest at the lowest step of Divine love thou mayst through grace mount up to the highest pinnacle I willingly wave so much as mentioning the several methods proposed and shall from a modern Author commend to you these five steps or degrees of love to God Degrees of love to God Psal 31.23 1. Degree is to love God for those good things which we do or hope to receive from him to love God as our Benefactour O love the Lord all ye his saints for the Lord preserveth the faithful Though I name this as the lowest degree of our loving of God yet the highest degree of our loving God is never separated from the loving of God as our benefactour It is mention'd in Moses's (a) Heb. 11.26 commendation of that he esteemed the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward To love God for hopes of heaven is not a mercenary kind of love it is not only lawful that we may but it is our duty that we must love God for the glory that is laid up for us Where is the man that will own the name of Christian who dare charge Christ with any defect of love to God while the Scripture saith expresly (b) Heb. 12.2 that for the joy set before him he endured the cross despising the shame and is set down on the right hand of the throne of God Is it not no question but it is an infinite kindness of God to make promises and is it not grosly absurd to say it is a sin to believe them when our love shall be perfected in heaven shall we then love God and shall not we then love God as well for our perfect freedom from sin for our perfection of grace for the society of Saints and Angels as for himself If you question this surely you will startle more at what I shall farther assert viz. To love God for temporal benefits does infallibly evidence us eminently spiritual nay further yet I shall commend to the consideration of the most considerate Christian Whether our loving of God for the good things of this life doth not evidence a greater measure of love to God than to love God onely for the gracious communication of himself unto the soul I speak of truely loving God not of bare saying you love him now I evidence it thus God's gracious communications of himself naturally tend to the engaging of the soul to love him but the things of the world do not so God's gracious communications of himself speak special love on God's part and that draws out love again but alas common mercies speak no such thing Now then that soul that is so graciously ingenuous as to love God for those lower kinds of mercies that do not of themselves speak any love from God to us that love of God looks something like though it is infinitely short of it for it is impossible to prevent God in his loving of us but it looks somewhat like our being before-hand with God in the way of Special love To love God spiritually for temporal mercies how excellent is this love though to love a Benefactor may be but the love of a brute yet to love God Thus as our Benefactor cannot but be the love of a Saint you see therefore that though you begin your love to God at below what is rational it may insensibly grow up to what is little less than Angelical 2. The second step of our love to God is to love God for himself because he is the most excellent good you may abstract the consideration of his beneficence to us from his excellency in himself and then when the Soul can rise thus Lord though I should never have a smile from thee while I live and should be cast off by thee when I dye yet I love thee Alas why is this named as the second step surely there are but few can rise so high Pray Christians mind this There 's many a gracious Soul loves God for himself who dare scarce own it that he loves God at all e. g. when the Soul is in perplexing darkness and cannot discern any Covenant-interest in God but as the Church bemoans her self God hath (c) Lam. 3.8.15 18 c. filled me with bitterness he hath made me drunken with wormwood My strength and my hope is perished from the Lord when I cry and shout he shutteth out my prayers c. In short 't is the case every Soul that is under sore temptations or long desertions yet mark you while they thus walk in darkness and see no light yet then a discerning Christian may see his love to God like Moses's face shine to others observation though not their own as may be particularly thus evidenced when God smites them they love him for they are still searching what sin it is that he contends for that they may get rid of it not hide it nor excuse it when they fear God will damn them then they love him for they then keep in the way of holiness which is the way of Salvation yea they will not be drawn out of it though carnal Friends like Job's Wife bid them curse God and dye though Satan tell them they strive in vain though their discouragements are multiplyed and their diligence is disappointed yet they are resolved like Job who said (d) Job 27.2 5 6 10. Though God hath taken away my judgment and the Almighty hath vexed my soul I will not remove my integrity from me my righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live q. d. I will delight in the Almighty or nothing I will alwayes call upon God though he should never regard me Or though the Soul under trouble will not own so much goodness in it self as to say thus yet the conversation of such Christians speaks it plainly and can such a frame proceed from any thing but love to God doth not grace work in the Soul like Physick in the Body the Mother gives her Child Physick the Physick in its working makes the Child Sick the Child when sick instead of being angry with the Mother for the Physick makes all its moan to the Mother hangs about her layes its head in her bosome Is not this love to the Mother though she gave this Sick-physick So my Brethren God deals with his Children what though some of his dealings makes them heart-sick yet they cling to him fearing nothing but Sin and can bear any
children or lands for my sake and the Gospel but that he shall receive an hundred fold Now in this time an hundred fold more comfort in parting with all for Christ than he could have had in keeping all and denying of him But why should I name particulars there 's enough in one Scripture whence to form many incentives to love God (y) Rom. 8.28 We know that all things work together for good to them that love God to them that are called according to his purpose Pray mark this place We 'T is not only the Apostle but all Believers Know 't is not we only Think or Hope but we Know that all things all those afflicting providences which are most grievous to be born all those dark providences which we know not what to make of work together though we cannot presently anatomize every particular providence yet in their contexture we can't but say they are gracious and for good for the spiritual and eternal good of all them that love God O but here I stick I cannot say I love God Read on the next clause is the best Interpreter of this To them that are the called according to his purpose that is plainly to those that obey Christ's call in his Word to all that are converted to all that are willing to be taught and rul'd by Jesus Christ And though thou darest not own thy conversion yet thou darest not deny this evidence of it viz. That thou wouldst fain comply with Christ in every thing 2. Love to God enobles all other graces I will not meddle with the controversie about faith's being informed by love or love being as it were the Soul of faith The Scripture tells that faith works by love (z) Gal 5.6 and 't is by loving nothing so much as God Love is the most ingenuous grace the most heavenly grace the most God-like grace all other graces are more or less excellent as they are enlivened with love to God Sales (a) Sales of the love of God p 670 c. Spaâ—sim illustrates it thus The General of an Army having gain'd some renowned victory will have all the glory of it for he ordered the Battel and led them on we name the Services of the several parts of the Army both the Vanguard the Body the Wings the Rear So here some Christians are singular for Faith others for Alms deeds some for Prayer others for Humility but Love to God commands all these Love commands Patience to bear and Hope to wait and Faith to believe Elsewhere he compares love to Scarlet which is a Royal cloath not for the wool but for the dye so a Soul as it were double dip'd in love to God is the most excellent Christian 3. Love to God rectifieth all other loves and keeps them in due bounds The same Author hath this other illustration viz. I may love my servant but if I doe not love my child better than I love my Servant I am defective in my love Well then I must love my child but if I do not love my wife better than I love my child I am defective in my love Well then I must love my wife but if I do not love God infinitely more than I love my wife I am defective in my love You shall see saith he a Mother so busie about her child as if she had no love for any one else as if her Eyes were for nothing else but to look upon it and her Mouth for nothing else but to kiss it But now if she must lose her child or her husband her love to her Husband is so great as if she had no love for her child at all So when God and those we most dearly love stand in competition you may soon see the subordination of our love Though let me add this for your encouragement God never calls for the hating of other things for love to himself but he doth most singularly make up in himself whatever any one parts with for him when God requires the banishment of other Objects it is to communicate himself more fully more clearly more sweetly Look over what Martyrology you please I think you will scarce find so much as One dying for Christ any other way than Triumphing whereas many of as eminent Graces as they dye in their Beds little less than despairing What encouragement may this be for the worst of times 4. Our love to God doth more sensibly quiet our hearts than God's love to us for though God's love to us be infinitely greater than our love to God yet till his love to us have drawn out our love to him we do more abuse his kindness than other persons do whom he doth not so love This is most evident in a person just upon the borders of conversion but yet unconverted God is abundant in his love of Benevolence he is now engag'd upon the making of means effectual for his through-regeneration but now in this work there are several things to be done which though they speak greater love on Gods part than ever he before shewed him yet while God is at work the person quarrels with God more than about any former providences of his Life God to tame him brings him under great Afflictions upon which he either flyes in his face or lies sullen at his feet and thinks he may well do so well but God will not thus leave him God follows him with terrors of Conscience the arrows of God stick fast in him and the poyson thereof drinketh up his spirits but he will not yet yield he holds fast his iniquity which he 's as loth to part with as his life and rather hates than loves God for all this kindness so that till he is brought to love God God's love to him doth no way quiet him by which you may plainly see that let Gods love to us be never so great we misinterpret all till we love God again and then let God do what he will Da mihi Domine Sanctum amorem tuum mitte me si vis in ignem inferni Stell de amore dei p. 314 c. he is quiet let his sufferings be next to Hell torments he 'l not allow one hard thought of God Therefore be perswaded to get encrease and exercise this Love to God with all your hearts souls and minds I have been too long already and therefore will be as brief as may be in answering these two Complaints 1. Complaint All that hath been said makes me fear I have no true love to God at all I cannot say I love God more than the Creature I feel my heart more sensibly warping towards the World in the Service of God than springing towards God in my worldly affairs To this I answer by these Distinctions Distinction 1. We must distinguish between the Estimation of our love and the Commotion of it the Commotion may be greater where the Estimation is less One whose love is fixed upon God though he
might accuse him 3. A man may be guilty of evil speaking and offend against the law of love when he makes a fault greater than it is when he represents a mole-hill as big as a mountain (r) Vix centesimus reperietur qui aliorum famae ità clementer paâ—eat ut S bi cup at etiam in manifeâ—tis vitiis ignosci Calvinus in Deut 5.10 thinking that he can never aggravate anothers fault too much You may have seen how Boys by continual blowing with a reed in their nutshels have raised a little bubble to the bigness of a small globe which yet was but a drop of water stuft with a vapour even so do some men blow up others faults till they seem very great but if you examine them you will find that that which made them so was only this that they were filled up with the others malice Some may think themselves excusable in this as if they (Å¿) Obtrectario zeli ac Severitatis praetextu saepe laâ—daâ—ur H nc sit ut sanctis qâ—oque se iasinâ—et hoe vi ium atque obrepat virtutis nomine Calvinus shewed thereby their zeal against sin but let them look more narrowly into themselves and possibly they may find more malice than true zeal lying in the bottom 4. We may offend in speaking of the faults of others if we be not duly affected in speaking of them It is too (t) Equidem permul os novi qui propter conscientiae animorâ—m impuriâ—arem pâ—oximorâ—m delectis gaudeâ— Jest Mart. de viâ— Christ common a thing to speak of others sins in mirth and with some kind of rejoycing as if we were tickled with it all such rejoycing is evil If Christ should step into your company as †Luke 24. â—7 1 Co. 5 2. he did into the disciples while they were walking sadly one with another and say unto you while you are speaking of other mens sins to make your selves merry What manner of communication have you here Could you approve your selves to him in this matter It was a fault among some of the Corinthians that when they heard of the great sin of the incestuous person they were pussed up when they should have rather mourned 5. A man may be guilty of evil speaking when he speaks of others faults if his end be not good as when he doth it to please anothers humour or satisfie his own (u) Observamus p oximoâ—um peccaâ—a non ut lugeamus â—ed ut exprobâ—emus non ut cuâ—emuâ— sed ut perculiamus Nazâ—anz or to lay the person spoken of open to contempt or the like Our end in speaking of others faults if it be not the reforming of the persons themselves nor the securing and safe-guarding others from being hurt by them or ensnared in them is not like to be good 3. The third thing by which we shew our love to our selves is by our desires which are alwaies after something that is good or conceiv'd to be good for us Every man wisheth himself well Should we go through the congregation and ask every man severally what he would have every ones desire would be after something that is good or thought to be so (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Then this is that by which we should manifest our love to others even by desiring their good in all things as our own that all things temporal and spiritual may prosper and succeed well with them as with our selves to the glory of God and their eternal happiness That they may thrive in their estates bodies souls as well as we in ours Mat. 5.44 Thus it ought to be with us even in reference to such as do not bear the same good will to us It is (x) Qu s pâ—o iniâ—â— ici suis ista quae Deuâ— jussiâ— non dico voâ—is sed verbis saltem agere dignetur Aâ—t etiam siquâ—s se cogit ut faciaâ— facit tamen ore non mente Salvian de gub dei lib. 3. Luke 23.31 Act. 7.60 our Lords Command that we should pray for them that despitefully use us and persecute us And herein he has left us an excellent example When his enemies were about that black piece of work busying themselves in taking away his life some piercing him others blaspheming him he breathes out this request for them Father forgive them for they know not what they do The like copy is set before us in Stephen the Protomartyr while his adversaries were throwing stones thick about his ears he kneeled down and prayed for them Lord lay not this sin to their charge How contrary is the spirit of (y) In omni animo â—m iudâ—gnantium moâ—u voâ—s maliâ— pro aâ—mi utimâ—r unde unuâ—quiqâ—e evidenâ—â—sli â—è probaâ— quicq od sieâ—i adversariis suis op tat totum le saceâ—e velle si possit Salvian de Gubernaâ— Dei liâ— 3. Act. 26.29 many that profess Christianity to the spirit that appeared in Christ and the primitive Christians who upon every provocation can be ready to desire the utmost evil to such as do offend them Were not the Jews Pauls greatest enemies wherever he came Who so cruel to him as his own Countrymen Yet see what desires were in his heart for them Brethren my hearts desire and prayer to God for Israel is that they might be saved So when he stood at the Bar before a heathen judge surrounded with many enemies what are his wishes for them He desires that they might all participate in the good he enjoyed but not in the evil he endured I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am except these bonds 4. Our love to our selves doth appear by our endeavours we do not content our selves with wishings and wouldings but we do actually and industriously endeavour that it may be well with us If a man be hungry and his stomach calls for meat or if he be pinched with cold and his back calls for cloathing his hand is ready in all good ways to procure it and so it is in all things else By this therefore ought we to manifest our love to others even by our (z) Habuit Christus in coâ—de câ—â— itatem quam nobis oper eâ—h buit ut exhiâ—itionis forâ—a nos ad diligendum instrueret Lombardus l. 3. dist 17. endeavours in our capacity and according to our ability to do them good supplying their wants spiritual and bodily God hath disposed men into several ranks He hath set some to move in a higher some in a lower Orb He hath dispenced his talents to some more to some fewer They that are in a higher place and have More talents may and ought to do More than others They that stand in a lower place and have fewer talents may and ought to do Something for the good of others Every man as he hath received the gift in what kind or degree soever it be
by persevering in faith and holiness to the end the last by being brought through faith in our Lord Jesus Christ and repontance from dead works to the same blessed communion 2 Goodness which is the object of love being more or less in this or that subject we may and ought to love (m) Ille justè sanctè vivit qui idoneus rerum aestimator est August Jam. 1.17 more or less according to the degrees wherein every one excells another God is the giver of every good and perfect gift as there are divers kinds of good gifts so divers degrees of them 1. There are natural gifts and abilities as Wisdom and Understanding in several matters which are very beneficial to mankind and therefore God threatens it as a judgment that he will take away the Honourable Man and the Councellor Isa 3.3 and the Cunning Artificer and the Eloquent Oratour Such persons as are qualified with gifts of this kind are to be loved according to the degree in which they excel 2. There are also moral endowments by which men do become more fit for humane Society and nigher to the kingdom of God than other men these vertuous dispositions are very lovely things in any man and the more he excells in them Mar. 10.21 the more we are to love him Christ himself who never misplaced his affections looking on such a person is said to have loved him 3. There are gracious and holy qualifications of the soul from a more than common work of the spirit upon the hearts of men These are the best gifts and for these we ought more especially to love men and that according to the degree wherein they excel as David was wont to let out his love to the Saints that are in the earth and to the excellent Psal 16.3 (n) Ego dico me neque esse Zuinglianum neque Lutheranum neque Calvinianum neque Bucerianum sed Christianum Lutherum quidem atque Zuinglium Bucerum Calvinum Bullingerum Martyrem tanquam egregia Spiritûs Sancti organa veneror atque suspicio c. Zanchius Tom. 7. pag. mihi 262. Although a man be not so like us in this or that point of opinion or practice yet if he be more like God than such as are we should give him the preheminence in our love 3 As to the signs and effects of our love in bestowing temporal good things although the general rule must be observed by us (o) In omnibus communiter naturam diligamus quam Deus fecit Lombardus Gal. 6.10 Mat. 25 34 35 36. 1 Tim. 5.8 to do good to all yet there are some specialties in the case which must also be observed by us 1 They that are oppressed with the greatest and extremest necessity are to be considered by us before such as are not so deeply distressed if one man be so poor that he cannot subsist unless he be relieved by us we ought to extend our charity to him before another who although he be poor is not in that degree of poverty 2 Though we ought to do good to all yet the poor members of Jesus Christ ought in a special manner to be regarded by us As Christ expects this at the hands of all that bear his name so he takes particular notice of what is done to them as done to himself and will greatly reward the kindness that is shewn to the least of his Brethren with a Come ye blessed another day 3 They (p) Vult cognatos viduarumad monendos officii ut illas ad Ecclesiam non amandent Bez of our own house and such as are near to us in blood are caeteris paribus to tast the effects of our love in this kind before others and in proportion to these they that are our near Neighbours and our own Countrymen 4 Although they who are enemies to God and us cannot well expect that we should and though we be not bound to shew our love to them in doing good to them Equally with others who are God's friends and servants yet there is more due to them by the will of God than we are ordinarily willing to allow or some think we are bound to bestow upon them for I cannot assent to them who would restrain the duty of doing good to our enemies to cases of (q) In articulo necessitatis Aquin. 2.2 Quest 25. Art 8. Luke 6.35 Act. 14.17 Rom. 2.4 Rom. 12.21 Prov. 25.21 extreme necessity as if we were bound only to keep them from perishing Christ proposeth God's example to us who is kind to the unthankful and the evil so kind as not only to give them rain hut fruitful seasons thereby filling their hearts with food and gladness and therefore his goodness to them is called the riches of his goodness And we may be well assured that when the Apostle charged the Romans not to be overcome of evil but to overcome evil with good (r) Per panem aquam intellige omne victûs genus ut alias inscriptura omne beneficii genus quo eum juvare poteris Mercerus in locum 1 John 2.3 1 John 3.14 1 John 4.20 Isa 58.3 4 5. Mar. 12.33 Hos 11.4 he intended that they should spend greater store of that kind of ammunition in order thereunto than some of them then I fear than most of us now are willing to allow We have now seen a little and but a little of the duty that is required of us in this great commandment yet enough to convince us that in many things we offend all Let us humble our selves that we have been so little in observing of it and endeavour to come up to a more full and exact performance of the duties therein required this will be a good evidence of our love to God which we cannot so well make out to our selves or others to be sincere by any other way or means as by this If we love not our brethren whom we have seen how shall we think we can love God whom we have not seen without this all our external performances in Religion will signifie nothing with God All our hearing praying fasting and whatever else it be will be of little or no account with him The Apostle calls the way of love an excellent way it is an excellent way to overcome enemies and make them friends This was the way God took to overcome us he drew us with the cords of a man with bonds of love and he prescribes the same way to us O let us try and see whether more may not be done in this than any other way (ſ) Vincit malos pertinax bonitas nec quisquam tam duri infestique adversus diligenda animi est ut etiam vi tractus bonos non amet Sen. de Benef. lib 7. Eph. 4.16 Col. 2.2 This hath been an approved way the primitive Christians tryed it and found it a good way What made way for the Gospel through the world how came Christians to
the faculties or rather Acts thereof As the will governs all inferior faculties so is she governed by her love which renders her what she is as to good or evil What the Love is that the man is and where the love is there the man is If thy love be in Heaven there thou art and if thy love be in Hell thou art there For where the Treasure is there the love heart and man is Math. 6.21 And as Love governs the whole soul in general so has she a more particular influence or the Affections both rational and passionate Love indeed is not only the prime but also the original source and spring of all humane affections which owe their Being Life and Motion thereto What are all Affections but the several forms and shape of Love whence have they their tincture and colour but from it for look a-the object beloved is affected with this or that circumstance so is Love proportionably invested with this or that form If the object beloved be absent love goes forth to meet it by Desire if present love solaceth it self therein by Fruition and Delight if it be under hazards love waxeth pale with Fear if the enjoyment thereof be impeded or obstructed by others Love grows angry if it be lost Love clotheth her self with black sorrow if there be a probability or but possibility sometimes of enjoying it love moves towards it by Hope Thus love puts on sundry forms and Aspects which we call affections according to the sundry postures of its beloved In short look as the wife changeth her condition into that of her husband and becomes noble or ignoble according to his condition so love changeth her condition according to that of the object she doth espouse if love espouse God for her husband then doth she become spiritual Noble and Divine according to the quality of God but if she Elect and adhere to the world then doth she become carnal base and worldly So much for the general Idea of Love of which more in what follows Sect. 3. What it is to love the World 2. Quest What it is to love the World Love to the world may be considered as Predominant and so altogether inconsistent with the very being and existence of love to God or else as infirm and in part subdued We shall here treat of it in the former respect only which seems chiefly intended by John And so love to the world may be described A certain habitual pondus or weight of concupiscence and Lust whereby the soul is strongly impelled and inclined towards the fruition of and satisfaction in the world as its last end and chiefest Good In this description of love to the world we find its Object subject end principle Act and measure which will all fall under a more particular consideration in the following propositions The Object of predominant love to the world 1. Prop. To love the world is to affect some private particular inferiour Good for it self as the chiefest Good and last end This proposition states and specifies the proper formal Object of worldly love which is some private particular inferiour good loved for it self as the chiefest supreme good and last end Now the world may be constituted the chiefest good and last end two ways 1 Positively when it is loved for it self as a total supreme good unto which all things are referred 2 Negatively when though it be loved only as a partial good yet it is loved for it self and not referred to God either actually or habitually as the supreme good Such is the cursed love of many worldly professors who love the world only as a partial good yet so as they refer it not to God the supreme good and therefore may be said to love it for it self as their last end and chiefest good negatively though not positively This love to the world for it self as the last end and chiefest good is fully described by John in the verse following our text 1 John 2.16 For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but it is of the world These words give much light and evidence to our text and present subject wherefore we shall a little insist on the explication of them And 1 We are to consider their rational connexion with the words precedent included in the particle For which gives us the genuine reason and cause why the love of the world is inconsistent with the Love of God namely because all that is in the world whether sensible Civil or Mental Goods so far as they are the fuel of Lusts are not of the Father but of the world 2 We are to observe here that John discoursing of worldly goods as the fuel of our Lust expresseth the things themselves by the lust in us He saith not Pleasures Riches Honours though these be the things he means but the Lust of these things because the poison and evil of these things comes not from the things themselves but from our lusts that run into and live upon them as our last end and choicest good And in this sense saith John they are not of the Father but of the World i. e. God never made or appointed these inferiour goods to be our last end chiefest Good or matter of fruition and satisfaction no it is the Lusts of worldly men that have put this Crown upon the Heads of Pleasures profits preferments c. Hence it naturally follows that all love to these lower goods for themselves as our Last end and chiefest Good is but Concupiscence or inordinate Lust For indeed what is Lust but desire to or fruition of the Creature for it self 3 We are to consider likewise the Distribution which John here makes of all that is in the world into the Lust of the Flesh the Lust of the eyes and the pride of Life This as they say is the worldly man's Trinity which he doth so much Idolize and Adore (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo in Decalog Philo the Jew who was greatly versed as well in the Grecian as Judaick learning makes all evil to consist in rhe Lust of Pleasures Riches or Glory which seems to answer to John's Distribution here For by the Lust of the flesh is usually understood Pleasures By the Lust of the Eyes Riches and by the Pride of Life Vain Glory or Honours We shall treat concisely of each as the Fuel of Worldly Love 1 To love the world is to Lust after the pleasures of the flesh as our last end or soveraign Good and so amiable for themselves And O! whâ—t a brutish piece of Lust is this And yet Lo how common even among those who would be accounted generous and noble Yea how many great Professors come under this condemnation For by the Lusts of the flesh we must understand all inordinate love to and delight in sensual pleasures of any kind be it in eating
Metaphor being taken from the plethora or excess of any humor in the body And our Lord adds the reason of this caution for a man's life consisteth not in the abundance of the things which he possesseth The sense seems this all these lower things which man 's covetous heart doth so much lust after are not the matter of our fruition and satisfaction but Vse only therefore our life doth not consist in the abundance of them but in an ordinate love to and moderate use of them to use them in that measure and with that mediocrity as becomes them whence they who make them the chief matter of their fruition and satisfaction are possest with a predominant love unto them This is exemplified in the following parable of the rich man specially v. 18. all my fruit and my goods He calls them his goods as they were the main object of his complacence and delight so v. 19. I will say to my soul i. e. I will then recreate and satiate mine heart with mine acquired goods whence it follows take thine ease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recreate refresh thine heart acquiesce in them Poor man he had felt sufficient anxiety sollicitude and vexation in the acquirement of his Goods but now he hopes the fruition will crown all with sweet repose rest and satisfaction Thence he adds eat drink and be merry The last term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be merry seems to refer to all manner of sensual pleasures in which voluptuous luxurious persons take so much complacence and delight this fruition of and complacence in worldly goods our Lord doth express in plain naked terms in the reddition of the Parable v. 21. so is he that layeth up treasure for himself i. e. in worldly goods which he makes the main object of his satisfaction and is not rich towards God i. e. and doth not make God his treasure and chief matter of fruition Complacence and satisfaction And what is this but rank predominant love to the world 7. Prop. To be afflicted and troubled for the loss of any Creature-comfort more than for the loss of God and things spiritual denotes predominant love to the world As our love is such is our sorrow for the loss of what we love Immoderate Affliction for the loss of any worldly thing argues Inordinate Affection to it when enjoyed and if the heart be more afflicted and troubled for the loss of the creature than for the loss of God it is a sure sign that the enjoyment of it did more affect and please the heart than the enjoyment of God This was Israel's case Isa 17.10 11. Where the prophet compares the state of Israel in her Apostasie to a curious Lady that delighteth in beautiful flowers choice fruits and pleasant plants But he concludeth the harvest should be an heap in the day of grief and of desperate sorrow Now this desperate sorrow or deadly pain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth for the loss of her pleasant Idols argues predominant love to them This also was the case of the young man Luk. 18.23 And when he heard this i. e. v. 22 that he must part with all his riches for a treasure in heaven he was very sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was sorrowful in a superlative degree for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Composition signifies which is not as some conceive a preposition but Adverb intending the sense And what filled him with this extreme desperate sorrow Why surely thoughts of parting with his goodly treasure which he valued and loved more than treasures in Heaven They that cannot support themselves under the privation of any temporal good God calls for but choose rather to part with Heaven than with their beloved Idol are under predominant love to the world But here to obviate mistakes we must distinguish 1 between a predominant Principle or Habit and a prevalent Act of love to the world as 2 between a Rational and Passionate love or Sorrow 1. One that loves God may under a fit of Temptation be under a prevalent Act though not under a predominant Principle or Habit of love to the world 2. Hence his passionate love to and sorrow for the loss of some temporal good may be greater under some distemper of heart when his rational love to and sorrow for the loss of God and things spiritual is greater at least in the root and habit if not in the Act. 3. Qu. What it is to love God Sect. 4. What it is to love God This Question receives much Evidence and Light from what precedes touching Love to the world For Contraries illustrate each other and love to God moves in the same manner as love to the world moves So that to love God is to transfer the Actions and Passions of our Love from the world to God as our last end and chiefest Good In short the love of God implies a superlative preference of God above all lower Goods Luke 14.26 A Divine Weight or Bent of heart towards God as our Centre Deut. 6.5 It s proper Acts are chiefly two 1 An amorous vehement direct motion towards God 2 a complacential fruition of and Repose in God as its Best Beloved Psal 116.7 As for the Adjuncts of this Divine Love it must be 1. Sincere and Cordial Eph. 6.24 2. Judicious and Rational Psal 16.7 3. Intimate and Passionate 4. Pure and Virgin Cant. 5.3 5. Regular and Uniform 6. Generous and noble 7. Permanent and Abiding 8. Vigorous and Active 9. Infinite and Boundless Divine Love thus qualified brings the soul into 1 An inviolable Adherence unto and amorous union with God Eph. 5 31 32. 2 It works the heart to an amorous Resignation of all concerns unto God 3 It commands the whole Soul into the Obedience of God John 14.21.23 4 It is exceeding submissive unto God's Providential afflictive will Lev. 10 3. 5 It is extreme vigilant chearful and diligent in the service of God Luk. 7.37 47. O how officious is love to God! 6 It useth all things in subordination to God Mat. 6.33.34 7 It winds up the soul to a Divine life It transforms the lover into the Image and imitation of God whom he loves Eph. 5.1 These particulars I intended to have handled more fully but understanding that this case touching the Love of God is the proper task of another I shall refer thee to the Resolution of that Reverend Divine's Case 4. Qu. Wherein the love of the world is inconsistent with the Love of God Sect. 5. Wherein the love of the world is inconsistent with the love of God Having explicated the sundry Parts of our Case we now come to the Connexion of the whole namely to demonstrate the Inconsistence of Love to the world with the Love of God What love it is that is inconsistent with the Love of God we have already fully opened in the second Question touching predominant love to the world Wherefore the only thing at present incumbent
Love to the world is spiritual Adultery and thence incoherent with the Love of God The jealousie of God will not admit of any corrival in the bent of the heart but Oh! how doth love to this world run a whoring after other Lovers so Ezek. 16.17 18 38. and 23.5 11. and Aholah played the harlot when she mas mine c. The like James 4.4 Ye adulterers and adulteresses know ye not that the friendsh p of the world is enmity with God Which implies that love to and friendship with this whorish world is spiritual Adultery and so hatred against God O! how soon are those that love the world killed by its adulterous imbraces hence 6 Love to the world is a deliberate contrived lust and so habitual enmity and rebellion against God Acts of lust which arise from suddain passions though violent may consist with the love of God but a deliberate Bent of heart towards the world as our supreme interest cannot The single act of a gross sin arising from some prevalent Temptation speaketh not such an inveterate bitter root of enmity against God as predominant love to the world James 4.4 whosoever therefore will be the friend of the world is the enemy of God Oh! how much of contempt rebellion and enmity against God is there in friendship and love to the world 7 Love to the world forms our profession into a subservience unto our worldly interest and so makes Religion to stoop unto yea truckle under lust Now what can be more inconsistent with the Love of God than this This was the case of the carnal Jews Ezech. 33.31 With their mouth they shew much love but their heart goeth after their covetousness They shew much love in profession but O how little have they of sincere affection and why because their avaricious hearts made the whole of their profession to conform to their worldly interest Thus also it was with unbelieving Jews in our Lords time John 5.42 But I know you that ye have not the love of God in you I know you There lies a great emphase in that you you who profess so much and yet have so little love in you They had much love to God in their mouth but none in their heart this appeareth by v. 43 44. where our Lord tells them in plain terms that their worldly honour and interest was the only measure of their profession This also was the measure of Judas's Religion John 12.5 6. where he pretends much love to the poor but really intends nothing but the gratifying his avaricious humor The like Hos 10.11 Ephraim loveth to tread out the Corn c. because there was profit liberty and pleasure in that but Ephaim loved not plowing work because that brought her under a yoke and brought in no advantage to her Love to the world brings us under subjection to it and so takes us off from the service of God What we inordinately love and cleave unto we are soon overcome by Now subjection to the world and subjection to God are inconsistent Mat. 6.24 8 Love to the world is the root of all sin and therefore what more inconsistent with the love of God To love God is to hate evil Psal 97.10 therefore to love evil either in the cause or effect is to hate God Now love to the world has not only a love for but also a causal influence on all sin And that 1 As it exposeth men to the violent incursion and assaults of every tentation so 1 Tim. 6.9 But they that will be rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that have their wills biassed with a violent bent or vehement weight of carnal love towards riches This Solomon expresseth Prov. 28.22 By hasting to be rich What befalls such why saith Paul such fall into tentation and a snare and into many foolish and hurtful lusts which drown men in perdition and destruction and then he gives the reason and cause of it v. 10. For the love of money is the root of all evil c. i. e. There is no sin but may call the love of money Father whence Philo calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis of evil 2 Love to the world is the cause of all sin in that it blinds and darkens the mind which opens the door to all sin It is an observation of the prudent moralist (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch that every lover is blind about that he loves which he himself interprets of love to lower goods And oh how true is this of those that love the world what a black veil of darkness is there on their minds as to what they love hence Paul calls such mens love 1 Tim. 6.9 foolish lusts They are indeed foolish not only eventually but causally as they make men fools and sots 3 Love to the world stifles all convictions breaks all chains and bars of restraining grace and so opens a more effectual door to all sin We find a prodigious example hereof in Balaam Numb 22.22 40. where you see at large how his predominant love to the wages of unrighteousness 2 Pet. 2.15 stifled all those powerful convictions of and resolutions against sin he lay under 4 Love to the world is the disease and death of the soul and therefore the life of sin 1 Tim. 5.6 she that liveth in pleasure is dead while she liveth 5 Love to the world (u) Amor est quidam ingressus animi in rem amatam quae si fuerit ipso amante ignobilior polluit Dignitatem ejus Jansen August pollutes our whole Being Animal passions defile the soul inordinate lustings after things lawful pollute the most of professors more or less 6 Love to the world puts the whole soul yea world into Wars Confusion and Disorders so James 4.1 From whence come wars and fightings among you come they not hence even of your lusts that war in your Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your pleasures i. e. by a Metonymie from your lusts after pleasures and superfluous things that war in your members Hence note that all extern wars and confusions come from the wars and confusions of intern lust in the heart Now all intern wars and disorders are inconsistent with the love of God which is peaceable and orderly In these regards love to the world impedes and hinders the love of God 9 Love to the world is inconsistent with the love of God in that it causeth Apostasie from God The Conversion of the heart to the Creature always implies its Aversion from God He that cannot part with the World will soon part with God The world draws Men from God at Pleasure because it doth engross your best Time Thoughts Affections and Strength in its service How many professors by being bewitched with love to the World have lost many hopeful blossomes and beginnings of love to God How little do Spiritual Suavities savour with Carnal Hearts Yea do not the Flesh-pleasing sweets of this World make all
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
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 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 sweet allurements which draw us to this duty And if we inquire what it is that puts us upon rejoycing in God by Singing I shall tell you 1. The Good Spirit That Heavenly principle both leads us to this duty and helps us in it this is one of the good motions of the blessed Spirit to put us upon singing the praises of the Lord. Wine tempts us to vain and wanton Songs but the Spirit excites us to Holy and Heavenly Hymns the Spirit first sets the Tune and Christ is the burden of the Song 2. The joyous heart Holy Singing is both the Sign and Vent of joy The little Child is pained and then it cries the Saint is surprized with joy and then it breaks out into singing Smothers will turn into Flames and the heart overcharged with complacency will discharge it self in this Holy Exultation In the Churches triumph recorded by the Prophet Isaiah Isa 35.2 Singing follows joy as its proper and genuine product and birth 3. A sence of Obedience To sing praises to the Lord is a duty which the Saints know not how to wave or respite The Apostle James joyns praying and singing together Jam. 5.13 and the Believer knows not how to neglect the one no more than the other Sometimes God calls us to the Cross and then we must be calm and patient and sometimes he calls us to the Quire and then we must be pleasant and delightful This checks those who scruple this Ordinance surely this must proceed Vse 2 from the Evil one turning himself into an Angel of Light It was a serious moan which sometimes many Ministers in New England made even in this Case The singing of Psalms say they though it breath forth nothing but Heavenly harmony and sweet melody yet such is the subtilty of the Enemy and the Enmity of our Nature against God and the ways of God that our hearts can find matter of discord in this Harmony and Crotchets of division in this holy Melody And hence arise so many questions about singing of Psalms But I shall only touch upon three Objections How can a serious Christian sing in a mixed Congregation The presence Object 1 of the wicked will surely jar the Musick and give a very just Occasion of Offence Many who forbear singing in the Congregation will not forbear it in their Answ 1 families And is there no Cham no Judas no withered branch Are all the Sonâ— of Zion Are all the Friends of the Bride-Chamber This is not an usual Happiness 2. And are there not mixtures when we pray and when we hear and this scruple may be levelled against these as well as against singing There is as much purity and so ought to be in Petitioners and Hearers as in Singers And why then are we not as curious in these duties as in Singing which if we were few would join with us in these solemn approaches Let us not Dear Christians consult fansy but reason and Scripture-proof 3. Singing may be sanctified for Conviction of sinners Moses penned a Song and God commands the people to sing it Deut. 31.30 And this Song was to convince the sinful Israelites of their obstinacy and Apostacy 4. And if we are thus shy and scrupulous with whom at last shall we join Our Saviour himself had but 12 Apostles and there was a Judas among them what Constellation shall we aim at where there is no blazing Comet or falling Star Let us at last avoid that Language stand further off I am holier than thee It was but a Pharisaical boast to say I am not as this Publican Luke 18.11 5. If singing be a duty as most certainly it is thou art bound to perform it in the best manner thou canst and then others presence will not enfeeble thy comfort nor invalidate thy service thou shalt have peace in thy own Soul Heathenish spectators for so are wicked men at an Ordinance did not eclipse the glory of the Martyrs their stakes were hung with Laurel notwithstanding But it is Observed by a Worthy and Learned man That all these Objections arise from the Ignorance of the Nature Use and Ends of this Blessed Duty Object 2 But some are ready to object There are many passages in the Psalms which are not so accommodate to their condition As how can they sing the sixth Psalm when they are in prosperity or the 38th Psalm when they are in health or the 51th Psalm when they know no notorious scandal hath lately fallen on them and they must not lye before the Lord. Answ 1 Every passage in the Psalms is matter for Meditation a gracious Spirit may spring sweet Contemplation from it In the 51th Psalm we may meditate on the grievous nature of Sin and in the 6th Psalm we may meditate on the mournful effects of sin and that it will surely be bitterness in the latter end 2. What is not now may afterwards be thy condition thou mayest fall and then the 51th Psalm is accommodated to thee thou mayest be under distempers and then the 38th Psalm is not incongruous to the thou mayest be penitentially inclined and then the 6th Psalm is well calculated for thy Condition Object 3 But why must we be confined to David's Psalms Answ Why What more comprehensive and sutable to every condition They are the Bible Epitomized How full of sweet counsels Divine raptures humble complaints hearty expressions of Love to God Sometimes we may find David swimming in his tears Psal 6.6 Sometimes ravished with his joys Psal 43.4 Sometimes eclipsed with distrust Psal 77.7 Sometimes raised with confidences Psal 30.7 The Psalms are a Christian 's choycest Oracle to fly to in times of distress And was not the holy Psalmist guided by an infallible Spirit How often are the Psalms quoted by Christ Luke 20.42 ch 24.44 and so by the Apostles Acts 1.20 as Divine Authority to establish Truth Let us therefore not disturb our selves with these groundless Objections but let us pursue and embrace this Holy duty which is the very Suburbs of Heaven and let us observe what a reverend person notes upon this Occasion I observe saith he they never thrive well who neglect or scruple singing of Psalms they commonly begin at this Omission but they do not end there but at last they come to be above all Ordinances and so indeed without them whose sad condition is not sufficiently to be deplored And another Learned and Reverend Divine yet living hath observed fatal and judicial proceedings of God against those who have turned their backs upon this joyous and sweet Ordinance but let the Lord lead us into all understanding the wise Christian will pause and consider Let this check those who suspend and neglect this Heavenly Ordinance and Vse 3 this is an evil much to be deplored in our times We may now walk in the streets on God's Holy day and not hear the least noise of a Psalm or sound of a spiritual Song It was not long since the
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
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
is the command of the Lord Jesus to remember him in this Supper is a debt you ow to him your Saviour Lord and head it is a command that bears the superscription of the most supreme Authority in Heaven or Earth and if by the sentence of Christ it was but just to pay the tribute-money to Caesar because it bore his superscription it is much more just for you to pay the tribute of obedience to this command that bears the superscription of an Authority greater than all the Caesars that ever were What 's the name of Caesar in compare to the name and title of the Son of God which is a title that speaks him greater than all Angels or Arch-Angels in Heaven for to which of his Angels said he at any time thou art my Son Heb. 1.5 this day have I begotten thee this is he whom the Prophet Isaiah calleth Wonderful Is 9.6 Counsellor the mighty God the Prince of peace on whose shoulders it hath pleased the Everlasting Father to lay the government this is he whose Kingdom is an Everlasting Kingdom Dan. 4.3 and of whose dominion there will be no end of whom David speaketh Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom Psal 45.6 all power my brethren God hath given into his hands and hath given him to bear this royal title King of Kings and Lord of Lords Rev. 19.16 and it is he only that is head of his Church it is this great Lord that hath said this do in remembrance of me how then dare you disobey him believe it if he hath so great authority to command he hath as great a power to punish if he find you presumptuously disobedient he that could strike some sick and others dead for profaning this Supper he can do as much to you for not observing it and that he doth not is not because he wants power but because he is gracious long suffering not willing you should perish for your neglect but that you may be drawn to repentance and so to obedience but if you be obstinate after you are told throughly of your fault take heed it will be a horrible thing for you to fall into the hands of consuming fire 2. Consider your neglect of this Ordinance is a sin against the command not only of the greatest but of the best Prince in Heaven and Earth he is not only Maximus but Optimus also this is a further aggravation of your sin Who ever thought but that Absalom's taking up arms against David was treason but he that shall consider that the rebellion was against David the man after God's own heart against David the holiest of men and the justest of Princes and besides all this against David his Father cannot but judge it an act of the highest treason imaginable My brethren in your disobeying this command you sin against Jesus the just and Jesus the gracious against him that is by place your head in love your Father in openness of heart your Friend against him that emptied himself that he might fill you that became poor that he might enrich you that became an exile from his Throne and Father's Kingdom that he might bring you home to your Father's house that became a curse that you might be blessed that hung on a tree for you that you might sit on Thrones with him who called you and washed you from your sins in his blood and after all this when he shall leave such a command as this to remember him in this Supper for all this his love how inexcusable must your neglect be let your Conscience be judge with whom I leave it 3. If you consider what relation you that are believers stand in to this Jesus that left this command with you ye are the Elect of the Father who committed you to his Son to Redeem and effectually call you that he might save you from sin wrath the grave Hell and to bring you to everlasting glory Why are you called believers but from that faith whereby you acknowledg this Jesus as your Lord and your God whereby you trust in him and in what he hath done and suffered for you for the making your peace procuring your pardon and opening a new and living way into your Father's Kingdom and glory it is by this faith that you love him cleave to him and are therefore called his friends his children his brethren his subjects servants followers witnesses and shall such as you be found disobedient to him shall you carelesly forget to remember him in a supper appointed by himself for the remembrance of the greatest act of his love that is his dying for you I tell you Christ will take it worse of you than of any others how hainously did David take a contempt from his friend Psal 41.9 Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me ye are those that he hath chosen out of the world brought into his Father's family and for you to turn the heel upon him and refuse to eat at his Table this is a contempt that cannot but grieve and anger him when Christ had been teaching that they who did not eat his flesh and drink his blood had no life in them at this multitudes were offended and forsook him but saith he to his Disciples will ye go also implying that if they should forsake him it would be matter of greater trouble than that of the multitudes leaving him John 6.53.67 That the profane world comes not nigh his Table that comes not so nigh his heart but that ye believers should withdraw this is that which he must needs take ill from you Oh do not as you tender the good pleasure of your Lord do not grieve him by absenting your selves from his table 4. If you consider the command it self as it is easie pleasant honourable your neglect must needs receive further aggravation What is more easie than to eat and drink or more pleasant than to come to a feast or more honourable than to feast with the King of Kings Christ puts you not upon the painful duty of circumcising your flesh nor on the troublesom duty of washing your selves every time you touch a dead carcase or what is ceremonially unclean nor on the costly duties of sacrificing your Lambs Goats or Oxen nor on the costly and toilsom duties of travelling scores of miles every year to feast before the Lord at Jerusalem to which the Church of the Jews were bound he hath eased you of all these burdens and made your task far easier instead of all these he hath instituted but two duties like them the one of Baptism the trouble of which you are to undergo but once in all your lives and the other of this Supper which you may have without travelling far for and which costs you next to nothing But further it is a duty not less
of Popery returning and truly not without ground for when I consider how slight we make of this Ordinance rescued from the Papists with the expence of so much blood methinks it is but a righteous thing with God to bring us under their iron yoke again and if it once comes to that then you would be glad of this Ordinance if you could get it then you will be brought into this strait either you must take it in the Popish way and be damned for your Idolatry or in the Gospel way and be burnt at a stake for opposing Antichrist Oh repent in time renew your first love strengthen your zeal that is ready to dye Come to the Lord's Table as you are invited take it in his way that is with Knowledg Faith Love Thankfulness lest you provoke the Lord by your neglect to take it quite away from you as he is like to do if he suffer Popery to return 8. Consider again how scandalous you are in this neglect There are not a few about this Kingdom that are Antient Christians that have a long time had the reputation of wisdom sobriety and godliness in their lives that yet are notoriously guilty in this matter I beseech such to consider their scandal herein What is it my brethren to scandalize weak brethren but to lay stumbling-blocks in the way of such over which they may fall and if not ruine themselves yet they may at least wound their peace When weak Christians see such as you live in the neglect of this Ordinance what do they but by your Example take encouragement to neglect it also for thus it is likely they reason if there were any necessity of partaking of that Supper why do not such and such do it they are godly wise men sure if they thought it a sin they would not persevere in this neglect and so are the weak imboldned to sin also though against their light for it is scarce possible that they should read or hear of so plain a command as this This do in remembrance of me and not be in some measure awakened to the sense of their duty which light yet they stifle because of your example I beseech you therefore by the mercies of God and love of the Lord Jesus and the bowels you ought to have to your weak brethren that you would not give such a manifest occasion of their falls their soul-wounds if not their destruction 9. Once again let me intreat you to lay to heart how unworthily hereby you cast contempt upon the practice of the Churches of Christ in all Ages past Tell me if you can what Church of Christians for 1600 years but have made conscience of this duty In Justin Martyr's time by what we can gather from his writings it seems the Church alwaies closed their solemn publick meetings with this supper And Austin tells us there were Christians in his days that were for taking it every day of the week and though he himself thought such daily participation thereof was not needful yet he perswaded to partake thereof every Lord's day Quotidie inquit Eucharistiae communionem percipere nec laudo nec vitupero omnibus tamen Dominicis diebus communicandum suadeo Now though Christ hath not expresly tied us to such a frequency yet he hath intimated to us he would have himself remembred herein very often when he saith so often as you eat this bread But for you to live in a perpetual neglect is very far from taking it often It was a saying of Asaph Psal 73.15 If I speak thus I should offend against the generation of thy children Oh that you would consider that so long as you continue this neglect you offend against the children of God in many generations even from the time of the institution 10. Lastly do but think how unmerciful you are to your own souls in denying them this Ordinance What do you but with-hold their proper and necessary food from them you call upon them to exercise their graces and you find them faint and languid you then complain of them Oh what a dead and listless heart have I to God and duty Alas man it is thy own fault thou like an Aegyptian taskmaster callest for the tale of brick and deniest straw thou callest to thy soul to do her work and wilt not give her the bread to refresh her which her Saviour hath allowed Bring thy soul to this Supper feed her satisfie her with a crucified Jesus that is there presented and then tell me whether her Faith will not strengthen her love increase her joys and consolations multiply Ask your brethren what tasts and relishes what sweet refreshments they have received from the Lord in this Ordinance they will cry unto you Oh come tast and see how gracious God is to us at this Feast It was a saying of Bernard Cum defecerit virtus mea non conturbor non diffido Scio quid faciam Calicem salutarem accipiam that is when my strength faileth me I am not troubled I do not despond I know a remedy I will go to the Table of the Lord there I will drink and recover my decayed strength and I dare say that good man experienced no more but what ten thousands of the Lord's people do frequently experience Where would you have Christ give you his loves but in his garden of spices in his wine cellar where his banner over you is love Here it is he broaches his side and le ts out his heart blood to you which is more sweet to a believing sinner than the most delicious banquet to the most hungry appetite and if it proves not so to all that come it is because of their own indispositions and not because of any deficiency in the Ordinance it self And now I had done were it not that I understand there are some Objections to be removed which I shall propose and answer and then leave you to the blessing of the Lord for to give you a full satisfaction in the whole matter Object 1. But some may say All that you have been hitherto pleading for is but a Ceremony and sure God will not be so much concerned with a failure in so small a punctilio as a Ceremony Answ True it is a Ceremony but it is such an one that beareth the stamp of the Authority of the Lord Jesus if he appoints it will you slight it and say it is but a Ceremony But again if it be a Ceremony it is the most glorious one that ever was appointed in as much as it is designed to set forth the Redemption of the world as it was compleated and perfected by the death of Jesus Christ Yet again it is but a Ceremony but you are greatly mistaken if you think that therefore there is no danger to neglect it what was the tree of knowledg of good and evil but a Ceremony yet for disobedience in eating thereof do you not know and feel what wrath it hath brought on
sign of success Thou hast enlarged me when I was in distress saies David Psal 4.1 though it be meant of deliverance yet it may be applied to prayer as the holy Prophet seems to do Psal 18.6 yea though the soul may be under some sense of displeasure and in extremities yet lifts up a cry when conscience stops the mouth of hypocrites that they shun and fly the presence of God 2. A blessed serenity and quiet calmness of spirit in time of prayer especially when the soul comes troubled and clouded at first whiles it pours out its complaints before the Lord but at length nescio quid serenius emicat Jerâ—m c. the Sun shines forth brightly and the heavens look serenely and chearfully upon the soul in prayer 't is said of Hannah she was no more sad Heb. her countenance was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ulterius any longer in the old hue cast down and sorrowful because of her rival Thus the Lord dealt with David though not yet fully answered yet fill'd with holy (a) 1 Sam. 1.18 fortitude of spirit and revived in the midst of his trouble Prayer dispels (b) Psal 138.3 7. anxious sollicitude and chases away black thoughts from the heart (c) Phil. 4.6 7 it cases conscience and fills the soul with the peace of God 3. A joyful frame of Spirit God sometime makes his people not onely peaceful but (d) Isa 56.7 joyful in his house of prayer Thus sped Hezekiah when his Crane-like chatterings (e) Isa 38.14 20. were turned into Swan-like songs and his mournful elegies into glorious praises Hab. 3.16 19. 2 Chron. 7.1 10. upon ten-stringed instruments in the house of the Lord the lips of Habakkuk quivered and his belly trembled but before he finisht his voice was voluble in holy songs and his fingers nimble upon the harp Thus at Solomon's prayer when the fire came down the people were warm'd at worship and went away glad and merry at heart David's (h) Psal 43.4 5. experience of this sent him often to the house of God for comfort and thus chides his soul when cast down at any time I am going to the altar of God to God my exceeding joy why art thou disquieted within me his old harp that had cured Saul of his malignant dumps being plaid upon with Temple songs now cures his own spiritual sadness When we look upon God with an eye of faith in prayers it enlightens (i) Psal 34.5 our faces with Heavenly joy when Moses came out of the mount from communion with God how illustrious was his face from that Heavenly vision wherefore prayer for divine mercy and comfort sometimes exhibits its self in this language Psal 80.3 make thy face to shine upon us and we shall be saved on this wise the Priests of old were to bless the children of Israel Numb 6.25 The Lord make his face to shine upon thee and be gracious to thee these and the like expressions in Scripture import that sometimes the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people Exod. 4â— 34 Lev. 9.23 Num. 16.19 42. 20.6 1 Kings 8.11 and filled them with awful impressions of his majesty and mercy This joyful light of God's countenance is like the Sun rising upon the face of the earth it chaseth away the dark fears and discouragements of the night such heavenly joy shews the strength of faith in prayer and the radiant appearances of God yea to this end all prayer should be directed (b) John 16.24 that d our joy may be full 4. A sweetness of affection to God when the soul has gracious sentiments of God in prayer clouds of Jealousies and suspicions of the divine mercy as if God were a hard master are marvellous unbecoming a soul that should go to God as to a Father and hence from such unsuitable thoughts of infinite mercy to hide the talent of prayer is greatly provoking Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God (c) Parisiens p. 376. Man but especially a Saint is acervus beneficiorum dei an accumulated heap of divine favours and if nothing but the gifts of mercy should attract our hearts yet herein we are every moment laden with his numerous benefits But when the soul comes to perceive that all flows from the fountain of his eternal love it makes prayer to be res amorosa to be filled with holy delights and joys the extasies of love often rise upon the soul in secret and such divine affection as (d) Gers Tom. 2. k. k. 4. Gerson said 't is res extatica it carries the soul beyond it self let the prophane World say what they will when spiritual ardours like so many fragrant spices flow out of the soul I love the Lord says David (e) Psal 116.1 for he hath heard my supplications As answers of prayer flow from (f) John 16.27 the love of the Father so suitable workings of holy affections flow from the hearts of children When the soul is fill'd with gracious intimations like those of the Angelical voice to Daniel O Daniel greatly beloved O man of desires Dan. 9.23 Luke 1.28 to stand before the King of Saints or like that to the holy Virgin Hail thou that art highly favoured the Lord is with thee how greatly does it inflame the heart to God 5. Inward incouragements sometimes spring in upon the heart in prayer from remembrance of former experiments which mightily animate the soul with fervency When Moses calls to mind that God had forgiven and delivered from Egypt untill then Numb 14.19 v. 20 Psal 77.5 6.7.9.10 immediately follows a sweet intimation of mercy I have pardoned according to thy word When the soul considers the days of old the years of antient times and calls to remembrance its former songs in the night he draws an argument out of the quiver of experience will God be favourable no more can he forget to be gracious can he in anger shut up his tender mercies The soul concludes this thought to flow from its own infirmity for when God once hears a prayer as coming from a child of his in Covenant prove our filial interest and we may sweetly rest assured in all things according to his Will to be always heard 6. A ready heart for thankfulness and service the heart is brim full and ready to flow over in grateful memorials of his mercy What shall I render to the Lord for all his benefits towards me Psal 116.12 As of old at Temple-sacrifices there was Musick so it ought to be now while the mercy is praying for the heart must be winding up and tuning for praise Rev. 5 8. Psal 108.1 The vials full of the odours of prayer are joined vvith harps for heavenly melody when the heart is fixt or prepared
may require frequent accesses to the throne of grace in a day But I humbly think at the least once a day which seems to be imported by that passage in our Lord's prayer give us this day our daily bread Since after our Lord's appointment of secret prayer in the text he gives us this prayer as a pattern to his Disciples Qu. 3. When persons are under temptations or disturbance by passions is it expedient then to pray 1 Tim. 2.8 Ans Since we are enjoin'd to lift up holy hands without wrath and doubting I judg it not so proper to run immediately to prayer but with some foregoing ejaculations for pardon and strength against such exorbitances and when in some measure cooled and composed then speed to prayer and take heed that the Sun go not down upon your wrath without holy purgation by prayer Eph 4.26 though I must confess a Christian should always endeavour to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions Qu. 4. Whether may we pray in secret when others must needs take notice of our retirement Ans I must confess in a strait house and when a person can many times find no seasons but such as will fall under observation I think he ought not to neglect secret duty if his heart be right before God for fear of others notice we must prevent it as much as may be and especially watch our hearts against spiritual pride and God may graciously turn it to a testimony and for example to others Qu. 5. Whether we may be vocal in secret prayer if we can't so well raise or keep up affection or preserve the heart from wandering without it Ans No doubt but yet there must be used a great deal of wise caution about extending the voice De Orat. That of Tertullian counselling persons at prayer ne ipsis quidem manibus sublimius elatis c. Ne vultu quidem in audaciam erecto Sonos etiam vocis subjecios esse oportet aut quantis arteriis opus est si pro sono audiamur c. qui clarius adorant proximis obstrepunt imò prodendo orationes suas quid minùs faciunt quam si in publico orent Advises that both hands and countenance and voice should be ordered with great reverence and humility What arteries need we if we think to be heard for noise and what else do we by discovering our prayers than if we pray'd in publick yet surely if we can obtain some very private place or when others are from home and the extension of the voice be found to some persons by long experience to be of use such may lawfully improve it to their private benefit Q. 6. How to keep the heart from wandring thoughts in prayer Ans Although it be exceeding difficult to attain so excellent a frame yet by frequent reflecting upon and remembring the eye of God in secret by endeavouring to fix the heart with all possible watchfulness upon the main scope of prayer in hand by being very sensible of our wants and indigencies by not studying of impertinent length but rather being more frequent and short considering God is in heaven and we upon earth and by exercise of holy communion as we may through the implored assistance of the spirit attain some sweetness and freedom Eccl. 5.22 so likewise some more fixedness of spirit in our addresses before the Lord. Qu. 7. What if present answers seem not to correspond to our Petitions Ans We must not conclude it by and by to be a token of displeasure and say with Job Job 10.2 shew me wherefore thou contendest with me but acknowledg the soveraignty of divine wisdom and love in things that seem contrary to us in petitions for temporal mercies and submit to the counsel of Elihu 33.13 since he giveth no account of any of his matters neither can we find out the unsearchable methods of his holy ways to any perfection 11.7 There be other cases and scruples that might be treated of as about prescript words in secret prayers to which I need say but little since such as are truly converted (d) Gal. 4 6. Rom. 8.26 Zech. 1◠10 Acts 9.11 have the promise of the spirit of God to assist and enable them and they need not drink of another's bucket that have the fountain nor use stilts and crutches that have spiritual strength neither are words and phrases but faith and holy groans the nerves of prayer Yet for some help to young beginners doubtless it 's of use to observe the style of the spirit as well as the heavenly matter of several prayers in the holy Scriptures Psal 23.6 139.17.18 Neither need I to press frequency to a holy heart that is saln in love with spiritual communion for he delights to be continually with him the thoughts of God are so precious to him his soul is even sick of affection and prayes to be stayed with more of the flagous and comforted with the apples in greater abundance Cant. 2.5 To some though I fear how few how far it is lawful and expedient to withdraw for the necessity of the frail body in this vale of tears It may be replyed (g) Jam. 5.11 Hos 6.6 that the Lord is very pitiful and gracious to our frailties that he had rather have mercy than sacrifice in some cases Though I doubt these Phaenixes are but rare that are in danger of expiring in prayer as martyrs of divine love as Gerson expresses Gers T. 2. kk 5. Having now finisht with what brevity I could the foregoing queries I should treat about short sudden occasional prayers commonly call'd ejaculations but indeed that requires a set and just discourse yet because of a promise above recited I shall give a few tasts of it and then conclude with some application Ejaculatory Prayer Is a sudden short breathing of the soul towards Heaven upon instant and surprizing emergencies In holy persons it 's quick and lively rising from a vehement ardour of spirit swifter than the flight of eagles and keeps pace with a flash of lightning It flies upon the wings of a holy thought into the third Heavens in the twinkling of an eye and fetches auxiliary forces in times of straits There are many presidents recorded in sacred page upon great and notable occasions with strange success When good magistrates are busie in the work of reformation Neh. 13.14.22 let them imitate Nehemiah when redressing the profanation of the Sabbath Remember me O my God concerning this c. When Generals and Captains go forth to war Josh 1.17 observe Israel's apprecation to God rather than acclamations to men The Lord thy God be with thee as he was with Moses In time of battels or pursuit of the enemy valiant Joshuah darts up
that shine upon our Israelites in the night and darkness that inlightens solitudes full of heavenly company and tears brim-ful of joy and holy sighs like a cooling wind in harvest sweats of love and sick fits that are symptoms of health and holy faintings that are the soul's cordials a weariness to the flesh that is the healthful exercise of and vigor to the spirit and a continual motion that never tires it Geâ—s T. 2. K. K. 4. As Austin said of divine love illò feror quocunque feror pondus meum amor meus it 's the weight of my soul it carries me up and down in all that I speak and all that I act Quae major voluptas quam fastidium ipsius voluptatis Tertul. Eccl. 2.2 c. 7.6 4. Cant. 5.10.2.3 Rev. 2.7 1 Sam. 14.26 2. Its extasies and heavenly raptures which allure and draw the heart from earthly vanities when the soul shuts its eyes to worldly delights and says of laughter with Solomon it is mad and of mirth what dost thou can't warm its thoughts at the crackling of thorns under a pot nor be joyful in the house of fools 'T is the soul's pleasure to loath pleasure it self none so beautiful to him as Christ the chiefest of ten thousand no sweetness like that of the tree in the midst of the Wood the tree of life in the midst of the paradise of God he sits under it with great delight while it drops sweeter than hony into his closet 3. It s admirable prophesies Prayer stands upon mount Zion with a divining presaging spirit It foretells great things to the Churches joy and its enemies terror (f) 1 King 19.6 Elijah at prayer in Horeb receives answer of the ruine of the house of Ahab and bid to go and anoint Jehu the son of Nimshi King over Israel The two witnesses under the (g) Rev. 11. Romish defection have power to smite the earth with plagues as oft as they will consonant to what Tertullian said of old (h) de orat votum Christianorum confusio nationum the prayers of Christians confounded the nations and so it will shortly prove the doom of Babylon comes out of the Temple When the sanctuary is full of the smoak of the incense of prayer Rev. 15.7.8.16 1. the seven Angels come out with the seven last vials full of the wrath of God to pour them out upon the Anti-Christian world Prayer calculates and hastens the ruine of Rome When the spirit of prayer (a) Joel 2.21 32.3.1 2. is once poured out it brings deliverance to mount Zion and gathers the nations into the vally of Jehoshaphat unto judgment Let 's never be discouraged if prayer fall to work and awaken Christ in the ship (b) Luk. 8.24 of the Church her storms will cease in a halcyon calm 4. Its comforting evidences Secret prayer duly managed is a notable evidence of adoption pray to thy Father who is and sees in secret who knows the secrets of thy heart thy groanings are not hid from him Psal 44.21.38 9. None but a child of promise has this sweet freedom with God as a Father 5. Its rewards and revenues Nothing revives and chears the spirit so much as answers of love and mercy from Heaven As it feasts the conscience with the royal dainties of sincerity so it sets a lustre upon every mercy as being the child of prayer our closets influence upon our shops our ships our fields and all we enjoy that they smell of divine blessing as David said of precepts Psal 119.56 the soul may say this I have because I urged the promises Vse 4. To pity the miserable blind world that know not where true comfort Vse 4 joy and strength is to be found that see no beauty in the ways of God Gen. 27.27 and feel no sweetness in communion with him that find no pleasure in closets but play-houses which Tertullian call'd the Devil's Churches that cry out with Esau they have enough Alas what enough can be in the Creature Gen. 33.9 Tertul. de spect c. 25.26 unless of dunghils rattles and vanities Oh how ignorant of Heavenly treasures of that fountain of mercies whereof prayer drinks and resreshes the spirit of a Saint That know not that blessed enough whereof Jacob speaks Gen. 33.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibi omnia that Ocean of all things to be found in God Now Europe's in flames and the ark in danger he cares not though the one be burnt and the other in ashes so he be safe But if his concerns catch fire he knows not to repair but (f) 1 Sam. 28.7 2 King 1.2 to Endor or Ekron Such have no acquaintance with no help from God no interest in the keeper of souls The world 's a deplorable hospital the great Lazar-house of sick lame and impotent persons as Gerson terms it Gers To. 2.76 6. that have no face nor heart to go to the physician of souls But ah most lamentable is the state of some prostitute wretches of our age that are I fear almost incurably gone with spiritual ulcers in their lungs and eating putrid cancers in their tongues that breath nothing but venom and openly spit out their rotten Atheistical jeers against the spirit of prayer and make a mock at communion with God That scoff at what God hath promised as one of the choicest tokens of his love to the Church Zech. 12.10 Joel 2.28 32. Rom. 10.13 Joh. 7.39 and symptoms of the glory of the latter times when God will turn such Ishmaels into the desert Amos 8.10 Job 30.31 and their drunken Songs shall expire in dreadful howlings Prophaner than many heathens that in the Primitive times had some reverence for Christian worship though they persecuted But those of this adulterous Romish age 2 Pet. 2.12 like brute beasts speak evil of what they are ignorant and are in danger to perish utterly in their own corruption pity such if there be yet hope and commend their condition to God's mercy and penitent sorrow that they may weep here where tears prick not in hell where they scauld and burn and swell that river of brimstone Gerson T. 2. 49. KK 3. In the mean time O ye that fear the Lord be diligent to observe and interpret messages after secret prayer for the life and joy of a Christian is improved by it God has declared himself graciously pleased with secret prayer Dan. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—lans in lassitudine so as to send an Angel that glorious creature to fly into Daniel's chamber and he weary with flying he moved so swiftly volans in lassitudine as the original text expresses it What a high expression is this that even Angels are represented weary with hasty flights to bring Saints their answers and of what great account does the Lord esteem his praying people that Angels are exprest to be tired in bringing tidings of mercy 6. Meditate on
in your houses upon earth Psal 6.5 For in death there is no remembrance of thee in the grave who shall give thee thanks Isa 38.18 For the grave cannot praise thee death cannot celebrate thee they that go down into the pit cannot hope for thy truth 3. Pro re familiari 3. For earthly riches possessions and goods Mat. 23.14 These cannot serve God but with these men might serve and honour God by laying them out when and as God commands Prov. 3.9 4. For our weak and frail body in which our souls do dwell in a state of sin and imperfection 2 Cor. 5.1 4. Pro corpore naturali This house must serve the Lord though the Soul be the principal part which God requires Rom. 12.1 5. For the state and place and glory of the blessed 5. Pro sede seu statu beatorum Reliquorum sententiae spem afferunt si te fortè hoc d lectat posse animos cum è coâ—poribus excesserint in coelum qu si in domicilium suum pervenire Cicero Tusc Quest And blessed are they that are in this house for sure I am they in this house are still praising God loving him and delighting in him 2 Cor. 5.1 an house not made with hands eternal in the heavens This is called an house 1. Because there the Saints do dwell with God as children in their father's house 2. Because there they have clear distinct knowledg of and perfect love to God their Father 3. Because there they are safe from all their enemies and from all dangers as houses are our castles of defence 4. Because there all God's children shall be gathered together and called home and live in love for ever 5. Because of the excellent beauty of that state and place as houses of Kings and Nobles are set forth with rich and costly furniture what is that then of the King of Kings the place of the glorious God! 6. For persons belonging to the house or family And thus it is taken either (1) Deo adorando venerando adoravit veneratus est religioâ—è coluit More generally for a People or whole Nation 6. Pro domesticis Ezek. 2.3 the children of Israel are called a rebellious nation ver 5. a rebellious house Ezek. 3.1 Speak to the house of Israel ver 4. go get thee to the house of Israel ver 7. but the house of Israel will not hearken for all the house of Israel are impudent and hard-hearted or (2) Homini operando vel opera officiis subjectus fuit More strictly for a stock or tribe So the house of Benjamin is taken for the tribe of Benjamin 2 Sam. 3.19 Or (3) Terrae lâ—borande arando sementem praeparande aravit coluit exercuit Schind Lexic Pentag Most strictly for an houshold or persons living together in one proper house The whole people of the Jews did consist of several Tribes a tribe of several Families a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serviit Deo homini terrae a family of several housholds an houshold of several persons Josh 7.14 In the morning therefore ye shall be brought according to your tribes and it shall be that the tribe which the Lord taketh shall come according to the families thereof and the family which the Lord shall take shall come by housholds and the houshold which the Lord shall take shall come man by man In this place I take it strictly for an houshold properly at least necessarily included of which more in the first Argument to prove the Question before us Will serve the Lord The original word is used concerning God concerning Men concerning the Earth The first is only to our present purpose and signifieth the Religious worship which we ow to God Deut. 6.13 Thou shalt fear the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him shalt thou serve Psal 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serve the Lord with fear Of this more also in the first Argument to the Question which I am limited to which is well enough grounded upon the Text as will appear in the proof drawn from it The Question is this How might the duty of daily Family Prayer be best managed to the spiritual benefit of every one in the Family For the more distinct proceeding in this Question I shall inquire after these five things 1. Q. How it will appear or be proved that it is a duty incumbent upon proper Families jointly to pray to God 2. Q. Whether it be the duty of proper Families or those that live together in one house under the government of the Master of the Family to pray daily to God together or what are the reasons for the daily performing of it 3. Q. How these daily Family Prayers should be so performed and managed that every one in the Family might be benefited thereby 4. Q. With what Arguments Masters of Families might be urged and they press their own hearts withall to a conscientious serious and constant performance of Family Prayer 5. Q. What are the common pleas and excuses ordinarily alledged to stop the mouth of Conscience or to shift off the guilt from themselves in the neglect of it and how they may be made appear to be frivolous and vain In the first I shall speak of the duty it self In the second of the time and frequency of it In the third to the manner of it In the fourth to the motives to it In the last to the Objections against it Question First Q. 1 Whether it be the duty of proper Families or Housholds to pray to God together Aff. Argument 1. That it is the duty of those that live together under the government of the Master of the Family to pray together will appear and be proved from this chapter whereof the Text is a part by making good these four propositions 1. That by Joshua his house is meant or at least necessarily included Joshua his houshold or proper family 2. That serving of God taken generally as here it is doth comprehend and include prayer as one way whereby Joshua and his house together would serve the Lord. 3. That Joshua made this resolution as he was guided by the Holy Ghost 4. That Joshua in the name of God and by Authority received from him doth exhort all the Families of Israel to do the same in their houses which he doth promise and resolve for himself and his house and this upon moral grounds and reasons for which all Families are obliged to do the like Proposition 1. By Joshua 's house is meant or at least included 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Instrumento veteri non simpliciter pro aedificio capitur sed pro ipsa familia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continens pro contento Pro quaque familia nempe mi ore in una domo degente Pisc t. in loc Domus patris pro domo in qua est pâ—terfamilias Oleaster Mariana his houshold or proper family That this
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
by the Prophet in the name of the Lord (m) Jer. 29.6 1 Cor. 7.36 to take wives to their sons and give daughters to their husbands should with a good and serious conscience without carnal glosses study this prime Canon as they really design the promotion and spiritual advancement of their offspring Thus Abraham so famous in his parental government (n) Gen. 18.19 was very careful with respect to the Lord in covenant for the matching of his son Isaac that in a matter of so great importance lest he should be tempted to a failure in his trust he took a most solemn oath by the Lord God of Heaven and Earth from his faithful Steward Eleazer (o) 24.2 4 6 8. upon serious seeking of God by Prayer that he should take a wife for him out of a religious Family and by no means yield that Isaac should be brought into a relation communion and residence with any of those who might be an occasion to alienate his affections from the service of the true God in a true manner which had an excellent effect sith Isaac and Rebekah were the most chast pair of all those Patriarchal Worthies their affections being entirely united And Isaac at his wife Rebekah's motion when almost dead for fear of an ungodly wife (p) 27. ver followed his Father's example in the disposal of his son Jacob (q) 28.2 c. We indeed live in an age wherein there is much complaint by many wealthy Parents that though they like well of this grand rule yet they know not where to have suitable matches for their children especially of the female sex I confess there is too much ground for this lamentation The Lord remove it Yet I may with submission not being sollicitous to please man but my Lord and Master (r) Gal. 1.10 Eph. 6.6 Mr. White put these complainants in mind of what hath been observ'd by another before me That Persons of quality and estate likely have in one respect a greater advantage than others in that they have a greater latitude of choice amongst those who are in estate below them So that of religious prudent and suitable persons they may choose almost whom they please But the truth is many Parents who sit at the upper end of the world though they profess Religion they are too often so biassed with the love of this world that marrying to the very height of their estate hath the casting vote and so they bestow their pious hopeful children upon persons in whom they have no probable positive evidence of real godliness and sobriety or on such who are not comparably so vertuous as others they might have more religious prudent and desirable who upon conjuncture of Estates would be abundantly well accommodated for a comfortable and chearful livelyhood When alas some of them are so sway'd by carnal motives that as one saith †Mr. Baxter pol. p. 484. they marry their children to a swine for a golden trough they prefer temporals to spirituals and eternals riches and honour or comliness to vertue and godliness and take one that is at enmity with God (s) Rom. 8.7 8. into the nearest and strictest league of amity with those they are oblig'd to love best And thence it comes to pass that in succeeding generations by unequal mixture of the holy seed with the profane (t) Ezra 9 2 4. there is such a decay of piety as at this day amongst those sprung on one side from worthy Progenitors being much like those of the old world who defiled the face of the earth with an unblest generation which so grieved the Almighty that after he had given the inhabitants fair warning by the preacher of righteousness (u) Gen. 6.2 4. See more Gen. 26.34 35. 34 14. 38.2 7 8.9 10. he swept them all away but eight persons with an universal deluge I know upon the hearing of this some professing Parents of our Age will be touch'd to the quick though they do thereby a little shake their own title to the best inheritance but it concerns a watchman when call'd to give them warning from the Lord (w) Ezek. 3.17 to deal faithfully Upon the remembrance of which and an affecting apprhension of this growing epidemical distemper I do in the name of the Lord put all Christian Parents in mind not too vehemently to seek after great things to themselves (x) Jer. 45.5 in bestowing of their children richly but labour to link them with gracious and suitable persons where there may be mutual kindness and hearty liking of each other and with vvhom they may live religiously and contentedly For the truth is without this mutual complacency and loving contentment each in other vvhich the Scripture calls for (y) Prov. 5.19 with Gen. 20.16 Ezek. 24.16 18. upon a good foundation there cannot be an happy match Wherefore in this great office of Parents vvhich is a comfortable one for their Children if well done but most uncomfortable if otherwise they are mostly concern'd to look after the fear of the Lord. For the Wise man by the spirit of God hath so determin'd upon weighing of things saying (z) Prov. 31.30 with 19.23 Favour is deceitful and beauty is vain but a woman that feareth the Lord she shall be praised and so shall the man also If things be tryed at God's ballance Religion will weigh most Houses and riches are the inheritance of Fathers but a prudent wife is from the Lord (a) 19.14 and so is a prudent husband too Either is to be valued as a more blessed gift than any temporal portion left by Parents who may and ought to be provident but there is a more special finger of God who gives wisdom and unites hearts in every happy match Wherein good-nature or as we now speak good-humour doth much sweeten society in a humane way but I pray you what doth it in a Christian way wherein the married couple should live as being heirs together of the grace of life that their prayers he not hindred (b) 1 Pet. 3.7 Alas my Friends as to this a good nature as one saith * Mr. Thomas Couns l to married Couples is but like the white of an egg which as it offends not so it relisheth not There may be a tolerable conversation as to temporals on the week day but what is pleasant in it as to spirituals especially on the Lord's day and at other seasons when the Soul hath need of quickening direction and comfort or a companion in Heavenly joys Then real grace with all its faults will be better than refined nature (c) Eccles 2.13 as light than darkness Discretion will set a lustre on Religion and is to be look'd after else how troublesom will it be for wisdom to be subject to folly No one can live lovingly and comfortably with a Fool. Next an ungodly an unworthy yoke-fellow especially if in Husbands is to be feared And next to
Question proposed to me to answer at this time is this What are the Duties of Masters and Servants and how both must eye their Master which is in heaven Before I come to the direct answer to this Question I shall make way to it by laying down a preliminary consideration or two First That God did in infinite wisdom make all things though of a far different nature Some beings he made more excellent and indowed them with noble faculties fitted for communion with himself and some of these he hath placed in a higher and some in a lower orb and yet all making the glory of infinite wisdom shine more clearly He sets one creature higher and another lower one to rule and the other to be ruled And of the same kind he advanceth one above another and yet with no injustice or wrong to any but for the mutual help one of another the beauty and harmony of the whole Vniverse and the more visible displaying of his own unsearchable wisdom Psal 104.24 Gen. 1.31 If all the Stars were Suns how intolerable would their heat and light be if the whole body were eyes how much of its use and excellency would it lose What a Chaos and heap of confusion would the Woald be without government and how can government be without superiority and inferiority It was not without good reason that the Philosopher said Hierocles in Py. Car. That there was a method of perfect wisdom in the making of all things and it was not by chance that they are what they are but the contrivance of the most excellent counsel Who could have mended what God hath made What could be better ordered than what infinite Goodness hath done Ar. Epist l. 2 c. 7. Anton. ex Palat. l. 7. Ec. 3.11 and who but a fool would desire that things should be otherwise than Wisdom it self hath determined Oh! what cause hath every one to adore God in every thing who hath made every thing beautiful in its place and season What cause have all to sit down content and thankful in that place where God hath fixed them how unreasonable and blasphemous are the repinings of some that are ready to quarrel with their Maker and to impeach him as guilty of partiality cruelty and injustice that hath not advanced them to a higher richer and more honourable condition then they are in Shall the thing formed say unto him that formed it why hast thou made me thus What diabolical pride and arrogance is this for the Creature to accuse and condemn his Creator Shall folly it self indict wisdom must God come to his Creatures Barr must he give thee an account of his actings art thou able to bear his pleadings and canst thou without sinking into nothing stand before his glory what obligation didst thou lay upon God to bring thee out of nothing into something did he stand in any need of thy being what was there in thee that should commend thee to God to advance thee above a toad or a dog I could here expatiate were it not a little besides my design To conclude I think it would be far better for us all to learn of that excellent Moralist who said Epictetus That though he was lame and almost blind and none of the richest yet because he was partaker of Reason he had cause to magnifie the distinguishing goodness of his Maker and could wish that all men would more adore and admire God and as for his part it should be his work while he had a being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Epist. l. 1. c. 16. and he did call all to joyn in consort to his praise who hath made all things in so excellent an order and harmony Did we all consider what God is and what we are methinks it should effectually silence discontent and leave no room for any thing but love praise and gratitude O! would to God there were a little of that order harmony and wisdom in our actions that is in God's and that we could act like them that study to imitate their Maker O! that with Paul we could learn still to be content in whatsoever condition we are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id l. 2. c. 14. and if we have spoken or thought any thing derogatory to the infinite Wisdom to repent and abhor our selves in dust and ashes and turn our murmurings against God that it is no better with us into admiration that we are not worse every state on this side eternal misery is advancement above what we deserve and a mercy we can never be thankful enough for Secondly As God did in infinite wisdom make every thing and placed every thing in that sphear that was most fit for it so it is the highest excellency of the creature to shine in his orb and be regular in his motion I mean It is every one's duty and excellency to fill up that place and relation that God hath set him in with duty The whole World is a great Army and God is the General of this Army and he appoints every one their station and rank and in keeping of it exactly is security honour and reward God makes one a King another a Subject one a Master another a Servant one rich another poor and he is really most excellent that is so in the faithful discharge of the state and relation he is in A good Servant is far better than a bad Master a good Subject than a wicked Prince he that is not relatively good is not really good He that breaks his rank to get a higher and safe place may be likelier to meet with destruction than promotion Adam's loss of Paradise and the Angel's loss of Heaven are sufficient demonstrations of this truth The World is a Stage saith the Stoick and in it every one hath his part to act and it 's our commendation and wisdom to act our part well whether it be a Prince or a Beggar a Father or a Child a Master or a Servant Psal 101.2 This was holy David's care and resolution He would behave himself wisely in a perfect way and how shall that be done better than by walking before God in his house with a perfect heart What was Abraham commended for more than his faithfulness and was this the least act of his faithfulness to instruct bis Family and teach them the fear of God Joshua was a man of great gallantry and resolution but I am ready to think he never acted both more bravely Josh 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. than when he said As for me and my house we will serve the Lord. Socrates laughed at them for fools that endeavoured to perswade him to leave instructing the youth God saith he hath set me in this station and how can I leave it O how few Christians exceed this Heathen nay who almost comes near him if he lived as well as he spake It 's too true a proof that there is but little
under your care and are they to be neglected I have been the more large upon this Head because this sin is so common and of such dismal consequence and so little care is taken for the redress of it I come now to lay down the positive duties of Masters and that I shall do with somewhat more brevity 〈◊〉 First Let all Masters endeavour to be God's Servants True Religion and divine Principles in the heart will give a man the best measures of action the grace of God will teach him to deny his pride passion sensuality and worldly lusts and to live holily soberly and righteously in this present world Religion in its power O how lovely doth it make a man with what wisdom and prudence doth such an one act with what sweetness and love and yet with what majesty What a brave Master was Abraham and what made him so but the fear of God Mat. 11 28. this this will make a man merciful patient meek heavenly minded and yet diligent in his place this will make him exemplary and as much as in him lyes to act like God in his place And what injury can such a person do can he be cruel that hath such a Master as Christ can he find in his heart to be unmerciful who hath obtained mercy if a man be very holy himself his example will have a drawing power in it to allure to that which is so good and be a constant check to that which is bad Such a one is under the promise of God's blessing and he will teach him and give him wisdom to discharge the duty of his place He is made partaker of the Divine Nature 2 Pet. 1.4 Epictetus Philem. 2â— and so enabled in some measure to act in a conformity to the Divine will It was no small commendation which Paul gave of Philemon when he spake of the Church in his house When our first Parents were in their pure state what homage did all the creatures give them as their visible Lord and had not man by his fall forfeited this prerogative and by denying God's soveraignty lost their own they had no doubt still kept their dominion over the Creatures And now the more of holiness is in a man and the more near God and like him the more likely to get and keep a majesty and dominion in his place Pythagoras Surely great holiness commands respect and reverence and rather choose to have your inferiours reverence than fear you for admiration and love accompany reverence but hatred fear O! what a noble thing were man Hierocles if goodness and purity did always accompany superiority and government these are and shall be honourable in spite of malice it self A right worshipping of God is the captain of all vertue and when this Divine seed is cast into the soul Idem it lays the foundation of brave and true honour and respect such a one he offers himself a sacrifice to God and makes a Temple for God in himself and then in his family and such a Master who would grudg to serve How sweet must obedience then be when nothing is commanded but what God commands and it's interest and profit to obey O Sirs 1 Pet. 5 1. little do you think how much power a meek holy grave conversation hath who that hath the least spark of ingenuity in him will not be restrained if not conquered by it O that Masters would but try this way and if honouring God do not more secure their honour than severity then let me be counted a deceiver this this is the most effectual way to make Servants good 1 Sam. 1.21 to be good your selves this will bring them to a true relish of Religion when it is pressed upon them by precept and example I have known some Servants that have blessed the day that ever they saw their Masters faces O let your excellency allure and draw those under you as the Sun doth mens eyes Aâ— Epict. Anton l. 6. n. 27. or as meat and drink doth the hungry Secondly Endeavour the good of the souls of those under your charge with all your might be in travail to see Christ formed in their souls Rom. 10.1 Give them no rest till you have prevailed with them to be in good earnest for heaven allow them time for prayer reading of the Word hearing of good Sermons and for conversing with good Books commend to them Baxter's Call to the Vnconverted and Mr. Thomas Vincent's Explanation of the Assemblie's Catechism c. and observe what company they keep and if you know a holy experiâ—nced Servant commend their Society and example to them keep â—â—â—stent watch over your Servants remember what temptations they are exposed to know how they spend their time call them oft to an account and look well to your Books it will do them no hurt and you much good be oft in meekness and pity treating with them about their everlasting concerns and let your carriage bring full evidence along with it of your dear love to their immortal souls Labour as well as you can to convince them of the corruption of their nature of the evil of sin of their lost and undone state of their impotency and utter inability to save themselves or to make the least satisfaction to Divine justice or to bear that punishment that is due unto them for every sin shew them their absolute need of a Christ and that without him there is no salvation make them to understand what the new birth is what kind of change it is and how necessary and warn them of the danger of miscarriage in conversion and of taking up with a half work and resting in the outward part of Religion Mat. 5.20 Joh. 17.3 Prov. 3.17 Rom. 12.1 Mat. 11.28 1 Tim. 4.8 and their own righteousness Put them upon labouring to know God in Christ this is life eternal to know the only true God and Jesus Christ whom he hath sent Do what you can possibly to convince their Judgments of the reasonableness profitableness and sweetness of Religion where it is in its reality vigour and constancy take off the imputations and aspersions which the unexperienced foolish Infidel would cast upon Christianity Cant. 5.16 Prov. 3.15 Never think you can commend Christ too much to them O! if you could allure their souls captivate their hearts and make them in love with him who is altogether lovely O! let them not alone till you see them deeply affected with these things expostulate the case with them frequently by themselves ask them what they think of the estate of their Souls and leave not with their sullen silence ask them plainly how they can eat or drink or sleep without Christ and pardon and what they mean to be so unconcerned Tell them that death may be nearer them than they imagine and that as death leaveth them judgment will find them Tell them that their stupidity is an effect
and use than many do conceive When it is against Edification it is not acceptable to God One would think Christ had broken his own Law of Discipline when he did familiarly eat with Publicans and Sinners And yet that very Act of his is one of those which he justifieth by the aforesaid Rule I will have Mercy and not Sacrifice Mat. 9.11 12 13. Learn this Lesson of preferring Mercy before Sacrifice if ever you will glorifie God The right manner of Worshipping God is of great moment to the Honour of him and of our Religion before the World That we give no false descriptions of God or dishonourable attributes That we teach no dishonourable Doctrine as his especially of his own Will and Counsels and of his Government Laws and Judgment That we neither take down the Glory of the Gospel Mysteries by reducing them to the rank of Common Providence nor yet be deceived by Satan or his Ministers as the promoters of Light and Righteousness 2 Cor. 11.15 to abuse and dishonour them by over-doing That we seek not to glorifie God by our lyes or by our own mistaken Interpretations or inventions God must be Worshipped as a Spirit in Spirit and Truth and not with Popish toyes and fopperies which make others think that our Religion is but like a Poppet-Play and ludicrous device to keep the People in Servitude to the Priests by a blind Devotion God must be Worshipped Rationally and with all holy wisdom and not with Childish shadows and trifles nor with slovenly and imprudent words which tend to breed in the hearers derision or contempt Neither the cantings or scenical Actions or affected Repetitions of the Papists nor the rude disorderly incongruous Expressions of unskilful men are fit to be offered to the Glorious God Prudence and Holiness and Seriousness and Reverence must appear in that Worship which must honour God O with what Holiness should we hear from and speak to the Holy Holy Holy God Who will be Sanctified in all that draw near him Lev. 10.3 and will not hold him guiltless that taketh his Name in Vain They that will do it acceptably must serve him with Reverence and godly fear Heb. 12.28 as knowing that he is a consuming fire and yet with alacrity love and delight as knowing that in his favour is Life and that he is the infinitely amiable Good the hope and only Portion of Believers XI The Humility Meekness and Patience of Christians are greatly necessary to their glorifying of God I joyn all three together for brevity sake 1. It is a thing very amiable in the eyes of all when Men have not too high thoughts of themselves and seek not to be over-valued by others either as great or wise or good when they seek not precedency preferment or honour but take the lowest place and envy not the precedence or honour of others but take another's honour as their own and take another to be fitter caeteris paribus for places of Power Trust or Eminency than themselves when they do according to the measure of their worth honour all men 1 Pet. 2.17 And are kindly affectioned one to another in Brotherly Love in honour preferring one another Rom. 12.10 Not dissemblingly and Complementally saying Your Servant Sir while they would fain have others below them and to be obedient to their wills But really to think meanly of their own worth and Wisdom Rom. 12.3 For I say through the grace given to me to every man that is among you not to think of himself more highly than he ought to think but to think soberly as God hath dealt to every Man the measure of Faith Not thinking himself something when he is nothing Gal. 6.3 Nor to be more Learned or Wise or Pious than he is We must be indeed his Disciples who humbled himself and made himself of no Reputation Phil. 2.7 8. and washed and wiped the feet of his Disciples to teach them what to be and do to one another who hath taught us the necessity of Cross-bearing and self-denial and to humble our selves as little Children if ever we will enter into the Kingdom of Heaven Mat. 16.24 and 18.3 4. and hath decreed and fore-told us that whosoever shall exalt himself shall be abased and he that humbleth himself shall be exalted and therefore the greatness which his Ministers must seek must be to be the Servants of the rest Mat. 23.11 12 13. Honour shall uphold the humble in spirit Prov. 29.23 But a man's Pride shall bring him low Better is it to be of an humble spirit with the lowly than to divide the spoyls with the Proud Prov. 16.10 He that will honour his Religion must put on as the Elect of God bowels of mercy kindness humbleness of mind not of Tongue only meekness long-suffering forbearing one another and forgiving one another if any man have a Quarrel against any Col. 3.12 13. He must not set out himself like the Richest and desire to seem high or notable to others nor set up himself with his Superiours nor swell or grudge if he be not regarded or taken notice of no nor if he be reproved or dishonoured But must learn of an humbled Christ to be meek and lowly Mat. 11.29 and must not mind or desire high things but condescend to men of low estate and not be wise in his own conceit Rom. 12.16 I beseech you therefore that you walk worthy the vocation wherewith ye are called with all lowliness and meekness with long-suffering forbearing one another in Love Eph. 4.1 2. Let nothing be done through strife or vain glory but in lowliness of mind let each esteem others better than themselves Phil. 2.3 What man loveth not such a Spirit and Conversation O that it were more common and eminent among us and then we should find that the dis-affection of the Ignorant would be much abated and that when a man's wayes thus please God his Enemies will be the more at peace with him Prov. 16.7 But when they are proud and we are proud and we cannot yield nor bow nor give place to the wrathful but must justle and contend with them for our place and honour we lose our Christian honour by seeking Carnal honour and appear to be but like other men And even the Proud themselves will disdain the Proud 2. And though we may be Angry and not sin and must be plain and zealous against sin and for God though guilty galled sinners be displeased by it yet meekness must be our temperature For a turbulent rough unquiet spirit is displeasing both to God and Man such Persons have seldom peace with others or themselves A meek and quiet spirit is in the sight of God of great price 1 Pet. 3.4 Blessed are the meek for they shall Inherit the Earth they shall speed better than others even in this World Mat. 5.5 The Wisdom from above is first pure then peaceable gentle easie to be entreated full of mercy and good fruits Paul tells us
2. Temptations also have their season and must just then be resisted lest many a year repair not an hours loss And they are very many And narrow-sighted careless persons who avoid two and fall into the third or avoid nineteen and are conquered by the twentieth are always scandalous 3. And rash adventures on any Opinions or actions but especially of publick consequence are usually most scandalous and pernicious to the Church As in Military Affairs and in Physick ubi non licet bis errare mens lives must pay for our temerity and errour and all the World cannot remedy the effects of one mistake So in matters of Religion if we mistake by our rash conceitedness and take not time for necessary tryal and proceed not as a man on the Ice or among Quick-sands with great care and deliberation the shaking of Kingdoms the ruine of Churches the silencing of Ministers the corruption of Doctrine Worship and Discipline and the sin and damnation of many Souls may be the effect of our proud presumption and temerity But the humble self-suspecting man that suspendeth his judgment and practice till he hath throughly proved all doth preserve the honour of Religion and avoid such late and dear repentance XVIII The man whose works shall glorifie God must be devoted to the Vnity and Concord of Believers and be greatly averse to dividing and love-killing Opinions words and practices and as much as in him lies he must live peaceably with all men 1 Cor. 1.10 Phil. 2.1 2 3. Eph. 4.3 4 14 15 16. Rom. 16.17 and 12.18 1 Thes 5.17 Joh. 17.24 When Paul saith that Dividers serve not the Lord Jesus but their own bellies he intimateth to us that though Truth and Purity be in their mouths and really intended by them as they take it yet there is usually a secret self-interest that is carried on that byasseth the judgment And when he telleth them Act. 20.30 that of their own selves should men arise speaking perverse things which they called and it 's like believed to be the Truth yet self-interest lay at the bottom to be some-body in drawing Disciples after them For it is so notorious a truth that Unity and Concord are indispensably necessary to the Church as it is to our Body to Families to Kingdoms that men could not do so destructive a thing as dividing is if some sin had not first caused the errour of their minds It greatly honoureth Christ and Religion in the world when Believers live in love and unity And their discords and divisions have in all Ages been the scandal of the World and the great reproach and dishonour of the Church When Christ's Disciples are one in him it is the way to the Infidel-world's Conversion that they may believe that the Father sent him Joh. 17.24 And here the Devil hath two sorts of servants 1. The true Schismatick or Heretick who fearlesly and blindly divideth the Churches 2. The over-doing Papist and Church-Tyrant who will have a greater unity than Christ will here give us that so we may have none And when Christ prays that we may be one in him the Pope saith that we shall also be one in him or we shall be accounted Schismaticks and destroyed as such And when the Ancient Church according to Christ's Institution united all in the Baptismal Covenant explained in the Creed and Paul numbreth the necessary terms of unity Eph. 4.4 5 6. 1. One Body or Church of Christ into which we are baptized 2. One Spirit of Holiness in all 3. One Hope of the Glorious Reward 4. One Lord by whom we do attain it 5. One Faith even the Christian Verity 6. One Baptism or Covenant of Christianity 7. And One God and Father of all and in these God would have all his Servants to be One then come in these Over-doers and they must have us to be all One in all their Papal policy and all the Decrees of their Popes and Councels de Fide and in their multitude of corruptions and ceremonious impositions which is as much as to say You shall have no Vnity For he that saith to all the City or Kingdom You shall be destroyed for discord or reproached as dividers if you are not all of one Complexion or have not all the same Appetite Age or Bodily Stature doth pronounce reproach or destruction on them absolutely So is it with all others that put their self-devised terms on their Brethren as necessary to Unity and Peace on how pious or fair pretences soever Impossible conditions make the thing impossible These are the Church-tearing scandals These are the snares by which Satan hath made the Church a scorn and our Religion a Stumbling block to Turks and Heathens But had the Peace-makers been heard who learned of the Holy Ghost Act. 15. to impose nothing on the Brethren but necessary things and who have laboured to revive love and shame emulations and divisions God had been more glorified by men and the reproach of the Churches and solemn Assemblies taken away When all Sects and Parties have busled and raised a dust in the World to foul the Church and blind each other if ever the Churche's Glory be restored and our shame taken away it will be by men of Love and Peace by healing uniting reconciling principles and means XIX He that will glorifie God must live in and to the Will of God and seek to reduce his own will wholly into God's and to destroy in himself all will that striveth against God's Will 1. The disposing Will of God our Owner must be absolutely submitted to and the bounteous Will of God our Benefactor thankfully and joyfully acknowledged 2. The ruling Will of God our Law-giver must be with daily study and care obeyed and his punishing and rewarding Justice glorified 3. The final felicitating Will and Love of God our ultimate end and object that we may please him and be everlastingly pleased in him love him and be loved by him must be totally desired and sought as the only and perfect Rest of Souls O! that is the holy the joyful the honourable Christian who daily laboureth and in some good measure doth prevail to have no Will but the Will of God and that which wholly is resolved into it who looketh no further to know what he should do but to know by his Word what is the Law or Will of God who believeth that all that God willeth is good and had rather have his life and health and wealth and friends at God's will and disposal than his own who knoweth that God's Will is love it self and that to please him is the End of all the World and the only felicity of men and Angels and resteth wholly in the pleasing of that will What can be more wise and just than to have the same will objectively with him who is infinitely wise and just What can be more honourable than to have the same Will as God himself and so far as his Children to be like
our Father What can be more orderly and harmonious than for the will of the creature to move according to the Creator s Will and to be duly subservient to it and accurately compliant with it What can be more Holy nay what else is Holiness but a will and life devoted and conformed to the Will of God What can be more safe or what else can be safe at all but to will the same things which the most perfect Wisdom doth direct to and infinite love it self doth chuse And what can be more easie and quieting to the Soul than to rest in that Will which is always good which never was misguided and never chose amiss and never was frustrated or mist of its decreed ends If we have no will but what is objectively the same with God's that is if we wholly comply with and follow his will as our Guide and rest in his will as our ultimate end our wills will never be disordered sinful misled or frustrate God hath all that he willeth absolutely and is never disappointed And so should we if we could will nothing but what he willeth And would you not take him unquestionably for a happy man who hath whatsoever he would have Yea and would have nothing but what is more just and good There is no way to this Happiness but making the Will of God our will God will not mutably change his Will to bring it to ours Should Holiness it self be conformed to sinners and perfection to imperfection But we must by Grace bring over our wills to God's and then they are in joynt and then only will they find content and rest O what would I beg more earnestly in the World than a will conformed wholly to God's Will and cast into that Mould and desiring nothing but what God willeth But contrarily What can be more foolish than for such Infants and ignorant Souls as we to will that which Infinite Wisdom is against What more dishonourable than to be even at the very Heart so contrary or unlike to God What can be more irregular and unjust than for a created Worm to set his will against his Maker's What else is sin but a will and life that is cross to the regulating Will of God What can be more perillous and pernicious than to forsake a perfect unerring Guide and to follow such ignorant judgments as our own in matters of Eternal consequence What can that Soul expect but a restless state in an uncomfortable Wilderness yea perpetual self-vexation and despair who forsakes God's Will to follow his own and hath a will that doth go cross to God's Poor self-tormenting sinners consider that your own wills are your Idols which you set up against the Will of God and your own wills are the Tyrants to which you are in bondage your own wills are your Prison and the Executioners that torment you with fear and grief and disappointments What is it that you are afraid of but lest you miss of your own wills For sure you fear not lest God's Will should be overcome and frustrate What are your cares about but this What are your sighs and groans and tears for And what is it else that you complain of but that your own wills are not fulfilled It is not that God hath not his Will What is it that you are so impatient of but the crossing of your own wills This person crosseth them and that accident crosseth them and God crosseth them and you cross them your selves and crost they will be while they are cross to the Will of God For all this while they are as a bone out of joynt there is no ease till it be set right In a word a will that is contrary to God's Will and striveth and struggleth against it is the Off-spring of the Devil the sum of all sin and a fore-taste of Hell even a restless self-tormenter And to will nothing but what God willeth and to love his will and study to please him and rest therein is the rectitude and only Rest of Souls and he that cannot rest contentedly in the Will of God must be for ever restless And when such a Holy will and contentment appeareth in you mankind will reverence it and see that your Natures are Divine and as they dare not reproach the Will of God so they will fear to speak evil of yours When they see that you chuse but what God first chuseth for you and your wills do but follow the Will of God men will be afraid of provoking God against them as blasphemers if they should scorn deride or vilifie you And could we convince all men that our course is but the same which God commandeth it would do much to stop their reproach and persecution And if they see that we can joyfully suffer reproach or poverty or pains or death and joyfully pass away to God when he shall call us and live and die in a contented complacency in the Will of God they will see that you have a beginning of Heaven on Earth which no Tyrant no loss or cross or suffering can deprive you of while you can joyfully say The Will of the Lord be done Act. 21.14 Object But if it be God's Will for sin to punish me or forsake me should I contentedly rest in that revenging Will Answ 1. That sin of ours which maketh us uncapable objects of the complacential Will of God is evil and to be hated But that Will of God which is terminated on such an object according to the nature of it by just hatred is good and should be loved And punishment is hurtful to us but God's Will and Justice is good and amiable 2. If you will close with God's Will you need not fear his Will If your will be unfeignedly to obey his commanding Will and to be and do what he would have you his Will is not to condemn or punish you But if God's Will prescribe you a holy life and your will rebel and be against it no wonder if God's Will be to punish you when your wills would not be punished Joh. 1.13 Heb. 10.10 Joh. 7.17 Luk. 12.47 XX. It glorifieth God and Religion in the World when Christians are faithful in all their Relations and diligently endeavour the sanctifying and happiness of all the Societies which they are members of I. Holy Families well ordered do much glorifie God and keep up Religion in the World 1. When Husbands live with their Wives in wisdom holiness and love and Wives are pious obedient meek and peaceable Eph. 5.22 25. Col. 3.18 19. yea unto such Husbands as obey not the Word that without the Word they may be won by the conversation of the Wives 1 Pet. 3.1 2. 2. When Parents make it their great and constant care and labour with all holy skill and love and diligence to educate their Children in the fear of God and the love of goodness and the practice of a holy life and to save them from sin and the
temptations of the world the flesh and the devil and have more tender care of their Souls than of their bodies that so the Church may have a succession of Saints And when children love honour and obey their Parents and comfort them by their forwardness to all that is good and their avoiding the ways and company of the ungodly Eph. 6.1 Col. 3.20 Psal 1.1 2. 3. When Masters rule their Servants as the Servants of God and Servants willingly obey their Masters and serve them with chearful diligence and trust and are as careful and faithful about all their goods and business as if it were their own Eph. 6.5 9. Col. 3.21 and 4.1 1 Pet. 2.18 When the Houses of Christians are Societies of Saints and Churches of God and live in love and concord together and all are laborious and faithful in their Callings abhorring idleness gluttony drunkenness pride contention and evil speaking and dealing justly with all their Neighbours and denying their own right for love and peace this is the way to glorifie Religion in the world II. Well ordered Churches are the second sort of Societies which must glorifie God and propagate Religion in the world 1. When the Pastors are Learned in the holy Scriptures and skilful in all their sacred work and far excel all the people in the Light of Faith and knowledge and in love to goodness and to mens Souls and in lively zealous diligence for God and for mens Salvation thinking no labour cost or suffering too dear a price for the peoples good when no sufferings or reproaches move them nor account they their lives dear to them that they may but finish their course and Ministry with joy when their publick Preaching hath convincing light and clearness and powerful affectionate application and their private over-sight is performed with impartiality humility and unwearied diligence and they are able to resolve the peoples Cases of Conscience solidly and to exhort them earnestly with powerful reason and melting love This honoureth Religion and winneth Souls When they envy not one another nor strive who shall be greatest or uppermost but contrariwise who shall be most serviceable to his Brethren and to the peoples Souls When they over-see and feed the Flock of God which is among them not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over God's Heritage but being ensamples to the Flock and seeking not theirs but them are willing to spend and be spent for their sakes yea though the more they love them the less they are beloved not minding high things but condescending to men of low estate This is the way for Ministers to glorifie God 1 Pet. 5.1 2 3 4. 2 Tim. 2.14 15. 1 Tim. 4.10 Heb. 4.11 13. Act. 20.24 1 Thes 2.8 2 Tim. 4.1 2 3. Luke 22.24 25 26. 2 Cor. 12.14 15. Rom. 12.16 When Ministers are above all wordly interest and so teach and live that the people may see that they seek not the honour which is of men but only that which is of God and lay not up a treasure on Earth but in Heaven and trade all for another world and are further from pride than the lowest of their stock when they have not only the cloathing of sheep but their harmless profitable nature and not the ravenousness or bloudy jaws of destroying Wolves when they use not carnal weapons in their warfare but by an eminency of light and love and life endeavour to work the same in others when they are of more publick spirits than the people and more self-denying and above all private interests and envyings and revenge and are more patient in suffering than the people through the power of stronger Faith and Hope and Love when they are wholly addicted to holiness and peace and are zealous for the Love and Unity of Believers and become all things to all men to win some in meekness instructing opposers abhorring contention doing nothing in strife or vain-glory but preferring others before themselves not preaching Christ in pride or envy nor seeking their own praise but thirsting after mens conversion edification and salvation Thus must Christ be honoured by his Ministers in the world When they speak the same things being of one mind and judgement uniting in the common Faith and contending for that against Infidels and Hereticks and so far as they have attained walk by the same rule and mind the same things and where they are differently minded or opinioned wait in meekness and love till God reveal to them reconciling truth when they study more to narrow Controversies than to widen them and are skilful in detecting those ambiguous words and verbal and notional differences which to the unskilful seem material when they are as Surgeons and not as Souldiers as skilful to heal differences as the proud and ignorant are ready to make them and can plainly shew the dark Contenders wherein they agree and do not know it when they live in that sweet and amicable concord which may tell the world that they love one another and are of one Faith and Heart being one in Christ This is the way for Ministers to glorifie God in the world And with thankfulness to God I acknowledge that such for many years I had my conversation with of whom the world that now despiseth them is not worthy Phil. 2.21 Matth. 6.19 20 21. John 5.44 2 Cor. 10.4 2 Tim. 2.25 26. 1 Cor. 9.19 20 22. and 10.33 Phil. 2.1 2 3. 1 Tim. 6.3 4. Jam. 3.14 15 16. 2 Tim. 2.14 24. Phil. 3. 15 16 17. John 17.24 Eph. 4.3 4 5. 1 Cor. 1.10 James 3.17 18. And the maintaining of sound Doctrine Spiritual Reasonable and Reverent Worship without ludicrous and unreverent trifling or rudeness or Ignorance or Superstition or needless singularity much honoureth God as is aforesaid And so doth the Exercise of Holy Discipline in the Churches Such Discipline whereby the precious may be separated from the vile and the holy from the profane by Authority and Order and not by popular usurpation disorder or unjust presumptions Where the cause is fairly tryed and judged before men are cast out or denyed the priviledges of the Church Where Charity appears in embracing the weakest and turning away none that turn not away from Christ and condemning none without just proof And justice and holiness appeareth in purging out the dangerous leaven and in trying and rejecting the obstinately impenitent Heretick and gross sinner after the first and second admonition and disowning them that will not hear the Church Mat. 18.15 16. Tit. 3.10 1 Cor. 5.11 When the neglect of Discipline doth leave the Church as polluted a Society as the Infidel World and Christians that are owned in the publick Communion are as vitious sensual and ungodly as Heathens and Mahometans it is one of the greatest injuries to Christ and our Religion in the World For it is by the purifying of a peculiar people zealous of good works that Christ is
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
grain of mustard-seed it will remove mountains 't is not imaginable what great things a little grace will do when stirr'd up and acted the strength of God is in it out of the mouths of babes and sucklings he ordains strength Psal 8.12 The smallest degree of true grace is able to secure it self against the gates of hell at least so far as to prevent a total overthrow Nay let me say further though with submission I am perswaded that never any child of God fell before a temptation under the actual exercise of that measure of grace be it more or less that God hath given him to withstand it I do not Arminianize upon facienti quod in se est c. I speak not of the power of nature but true grace acted to the highest degree of attainment 't is that which does great things and hath the blessing he that is faithful in a little shall be ruler over much but if the good man slumber and sleep no wonder if the enemy break in upon him when we are putting forth our selves to the utmost in any conflicts with Satan God with the temptation will find out a way of escape that we may be able to bear it 1 Cor. 10.13 in that very hour it shall be given Mark 13.11 Mat. 10.19 when we seem to be surpriz'd and over-matched by a temptation God will come in with more strength and out of weakness we shall become strong Heb. 11.34 thus little David overcomes great Goliah with a sling and a stone the Devil himself flyes from the Children of God when they resist him in the strength of that grace they have to him that hath shall be given the weak shall be as David and David as God vel as the Angel of God Many times weak Christians don't put forth that strength which they have would they but lift up the hands that hang down and the feeble knees Heb. 12.12 their spirits would return and their courage would increase and something might be done but alas they give way to their fears and despairing thoughts lye flat upon the ground and give up all for lost they don't attend to the actings of their hope whilest it goes by another name all is despair as good never a whit as never the better 't is to no purpose for them to do any thing they are past recovery undone for ever O my brethren don't give the Devil such an advantage against you but set your selves to act that grace you have be it never so little look among the ashes blow up the least sparks you see you don't know how soon it may break out into a flame and remember this that repeated acts of weak grace are equivalent to strong grace both as to thy success and God's acceptation who requires no more of thee than what is proportionable to that which he hath given to thee 7. Consider that all graces are joyn'd with their contraries in this state of imperfection here below no faith but is unequally yoked with some unbelief no hope without some despair and desponding that which is perfect is not yet come and that which is imperfect is not yet done away we are flesh as well as spirit and they two are contraries As there is some kind of hope in presumption so there may be some kind of despair in hope no degree of true Christian hope is consistent with the damning sin of final despair but some degrees of despondency and that which thou callest despair and which in a degree is so may be consistent with saving hope and so it holds true in all other graces from that mixture of corruption wherein the weakness of every grace doth lye yet grace is grace still hath all its essential parts and deserves not that nick-name which thou puttest upon it all dimness is not stark blindness every cloud doth not make mid-night what must you have all or none 't is indeed a sign of sincerity to covet all grace and as true a sign of humility and submission to the will of God thankfully to accept of a little owning those first fruits of the Spirit which in due time will be seconded with an after increase to thy plenary content and satisfaction our heavenly Father waters every plant of his own planting that it may bring forth more fruit therefore do not call every weak act of Hope despair do not call every fit of despair final despair what if the Sun be set must it never rise more if thou art cast down art thou utterly forsaken if mercy is at present gone out of thy sight must it be clean gone for ever these are but the breakings out of those peccant humours that will be predominant sometimes in the best of men By what hath been said we may answer those Objections which the Devil makes against our hope from the weakness of it I have but one thing more to add by way of direction to weak Believers who are never in more danger of being drawn into despair than when they are musing upon their sins examining and judging themselves by the Law charging themselves home with all that guilt that lyes upon them in order to their further humiliation in the sight of God then does the Devil many times strike in and suggest such frightful considerations to them that make them start back further than God would have them Therefore I shall now shew how we should prepare our selves for how we should order and manage our selves under a deep and serious consideration of our sins and unworthyness which we are called to and it is requisite the swelling temper of our proud hearts requiring it sometimes to set our selves apart for this work Zach. 12.12 The Direction is this Take down along with thee into the Valley of conviction contrition and self-abhorrency so much of a sense of Gods love and free grace in Christ as may keep thee from being overwhelm'd and from sinking into despair before you set out be sure you have some hold at least of the hemm of the garment of Christs righteousness you know not what foul weather what storms and tempests what thunder and lightning you may meet with before you return carry your cordial along with you though you never smell to it or tast it but in a fainting fit my meaning is you should take at least some general view of mercy before you take a strict particular view of sin usually they are the deepest and truest humiliations that are occasion'd by some previous sense of Gods love to us Ezek. 16.61 63. A man that is to go down into a deep pit he does not throw himself head-long into it or leap down at all adventures but fastens a rope at top upon a cross beam or some sure place and so lets himself down by degrees So let thy self down into the consideration of thy sin hanging upon Christ and when thou art gone so low that thou canst endure no longer but art ready to be overcome
to be worshipped that the soul is immortal that there is a state of bliss in another world that righteousness is the way to that bliss Now as there are but two righteousnesses the righteousness of Christ of which the whole Creation is silent and nature altogether ignorant and Angels knew it not until it was revealed to them and a mans own righteousness So there are but two Religions in the world sc Christianity and nature Call Religions by what names you list Judaism Turcism Paganism Popery common Protestantism 't is still but nature The Sea hath many names from the Countries and shores but still it is the same Sea These two righteousnesses cannot be mixt in the business of justification in the sight of God If it be of Christ as the Scripture faith it is no more of works if it be of works as nature saith it is no more of Christ we cannot be justified in his sight partly by the righteousness of Christ's obedience and partly by our own The Law is not of Faith Gal. 3.13 as many as are of the works are under the curse v. 10. the just shall live by faith ergo not by law This is Paul's Logick v. 11. A man cannot be Son of two mothers Gal. 4. lat end Cast out the bond-woman and her Son for the Son of the bond-woman shall not be heir with the Son of the free-woman And a woman cannot be wife to two husbands together Rom. 7.4 There is but one strait gate Matth. 7.13 one door Joh. 10.9 one way Joh. 14.5 one name Acts 4.12 Paul is the most lively instance in this great case while he was alive to the Law he was dead to Christ and when he was alive to Christ he was dead to the Law Gal. 2.19 dead to the Law as a rule of righteousness and alive to the Law as a rule of obedience dead to the Law in point of dependance and alive to the Law in point of love and practice his Christianity did ennoble and heighten his morality he was just and sober and temperate blameless while he was a Pharisee but when he was a believer he did the same things from a noble principle in a spiritual manner for the right ends before he did act from himself for himself now from Christ and for Christ The deduction from hence is this If we would live in true comfort we must be true Christians A man may be a Protestant yet not a Christian indeed a man may be blameless and Christless and by consequence Godless Remember the parable of the foolish Virgins they were not harlots profane but Virgins they were not persecutors or blasphemers or malicious but foolish i. e. supine careless negligent they had lamps in their hands but no oyl in their hearts the parable of the builders the sandy believers of the Kings supper the man that had not on a wedding garment Indeed most of the preaching of the Lord Jesus tends this way and these parables live to this day and as much at this day Let us look to our selves the oyl of Faith and comfort go together the oyl of holiness and the oyl of gladness true Christians are anointed with both Consider the man that wanted the wedding robe was not discerned by any at the table the Lord espied him quickly who would have thought such a professor should go to hell bind him hand and foot he did pretend to Christ and it was but a pretence I may dispute for preach up Christ's righteousness active and passive and the imputation thereof according to the Scripture and the judgement of the best learned that ever the Churches have had and yet I may go about to establish mine own I may lift up Christ to you and pull him down in mine own heart The sum is this Nullum bonum sine summo bono Austin I will expound it thus No good work without God no God without Christ no Christ without heart-Faith no Faith without love no love without obedience no such obedience without comfort Doct. more or less This brings me to the Doctrine It is the property and practice of believers to love the Lord Jesus and to rejoyce in him and in the hope of eternal life by him 1. First It is their property they and all they and always and none but they there is no man in the world that loves God and the Redeemer Jesus but a believer the Philosophers were haters of God Rom. 1.30 the Gentiles and their wise men for it is plain that the Apostle speaks of them not of the Gnosticks that is an idle conceit and I am bound to believe Paul's Characters of the Gentiles and their Philosophers before Diogenes Laertius Plutarch or any man else the Jews hated Jesus Christ John 15.24 the world hated him John 7.7 Luke 19.14 All Gospel-Atheism said that incomparable Dr. Twisse is against Jesus Christ So for joy there 's never a joyful man alive but a believer Will you say that men take pleasure in their sins why that is the Devil's joy or that they rejoyce in full barns and bags that is the Fool 's joy or that they rejoyce in wine i. e. all dainties that gratifie the palate that is a Bedlam joy I have said of mirth thou art mad Read and believe Eccles 2.3 indeed from the first v. to the 11. The whole book but especially that Chapter is the divinest Philosophy that ever was or will be 2. 'T is their practice they love the Lord Jesus in incorruption or sincerity Eph. 6. last The Church i. e. Believers joyntly and singly say of Jesus that he it is whom their soul loves Cant. 1.7 in the 3. chap. the 4 first ver we have it four times and none but that I sought him whom my soul loveth v. 1. I will arise and seek him whom my soul loveth v. 2. I said to the watchmen saw ye him whom my soul loveth v. 3. after a little while I found him whom my soul loveth v. 4. here is no supernumerary repetition every believer's soul bears a part in this divine song so for joy that is their practice too we have no confidence in the flesh but rejoyce in Christ Jesus which joy in him did plainly flow out of their confidence of an interest in him Phil. 3.3 as sorrowful yet always rejoycing 2 Cor. 6.9 we rejoyce in hope of the glory of God Rom. 5.2 and we rejoyce in God by Jesus Christ v. 11. with many more Texts to the same purpose there need no more only observe 't is we rejoyce 't is not only Paul or the Apostles but the Philippians Romans and so all believers we rejoyce I shall speak something 1. For the explication of the Doctrine 2. For the vindication of the truth 3. For the resolution of the case 1. For explication these two affections Love and Joy will be best described by their properties objects causes Love is the return of an holy affection to Jesus Christ with desires after
heart Psal 4.5 Out of these premisses we conclude that Christianity is a glorious thing which is the second particular 2. Particular or vindication which I call a Vindication of the Truth Religion is not a little formality in duties joyned with some morality in life but it consists in the new creature or Faith working by love Gal. 5.6 6.16 It consists in the exercise of Repentance self-loathing hatred of Sin as such for these are necessarily implied Faith actual in Jesus love to him obedience before him communion with God by him peace and comfort from him and well grounded hope of eternal life through him the smell of his garments Psal 45.8 the savour of his oyntment Cant. 1.3 the taste of his preciousness makes a Believer think he can never do enough for Jesus If his Holiness were as an Angel and his days as the days of Heaven yet all were too short too little for such a Saviour the love of Christ constrains him He is a debtor to the Spirit to live after the Spirit and what ever is not this in truth there is a difference in degrees is as you heard before but nature raised and varnished and modified with distinctions still it is but nature Wash and dress a Swine as you please 't is a Swine still The Fathers when the breaking out of Pelagianism made them more studious in the point of grace and more wary in their expressions have left us their judgment in this case you bring in a kind of doctrine saith Austin to the Pelagians that men do righteousness and please God without Faith in Christ by the Law of nature this is that for which the Church doth most of all detest you Hoc est undè vos maximè Christiana detestatur Ecclesia Lib. 4. Cap. 3. contr Again saith he far be it from us to think that true vertue should be in any man unless he were righteous and far be it from us to think that any man should be truly righteous unless he did live by Faith for the just shall live by Faith absit autem sit justus vere nisi vivat ex fide and again who would say that a man Diabolo mancipatus a slave to the Devil were a righteous man though he were Fabricius or Scipio To cloath the naked saith he is not sin as the fact is considered in it self but of such a work to glory and not in the Lord none but a wicked man but will grant this to be sin thus far Austin with more to the same purpose in the same place and upon this account he did correct some expressions Lib. 1. Cap. 3. Retract The whole Chapter is seasonable the sum this Austin had called the Muses Goddesses had highly advanced the liberal sciences now corrects it upon this reason viz. that many Godly men knew them not and many that did know them were ungodly the same he doth about Pythagoras his books in which saith he are Plures many errors iidemque capitales Especially this he recants that he formerly said the Philosophers who were not pious were yet shining in vertue no Faith in Christ no vertue 't is spectrum 't is but simulacrum but imago virtutis it is not vertue painted fire is not fire Hierom to the same purpose in Cap. 3. Galat. Paul saith he blameless did not live he was dead while blameless Paul the Christian was indeed alive Men speak of temperance and justice without Faith that cannot be none live without Christ sine quo omnis virtus est in vitio without Christ all vertue is accounted vice thus he 'T is most evident there dwelleth no vertue in the minds of ungodly men their wisdom is not heavenly but earthly not from the Father of lights but from the prince of darkness ac sic vitium quod putatur virtus and so that is a vice which is accounted vertue Non Deo serviunt sed diabolo they serve the devil not God Prosp Con. Coll. Cap. 28. tota vita infidelium est peccatum the whole life of unbelievers is sin idem sent 106. to the same purpose saith Fulgentius with others The Scripture is full and clear an evil tree cannot bring forth good fruit The carnal mind cannot please God Rom. 8.7 1 Cor. 1.2.3 the Apostle doth raise his discourse to the highest strain Though I speak with the tongue of Angels which no man doth if I had all knowledge which no man hath if I could move mountains which no man can if I give all my goods to feed the poor the highest beneficence and my body to be burnt the greatest suffering yet if I have not love I am nothing he doth not say these things are nothing he doth not say knowledge is nothing or giving to the poor is nothing but I am nothing I have no profit I am a hollow tub an empty vessel I make a noise amongst men while I live and go to hell when I die And according to Scripture and Fathers the doctrine of our Church hath determinated in her thirteenth Article thus Works done before the grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not from Faith in Jesus Christ yea rather for that they are not done as God hath commanded them to be done we doubt not but they have the nature of sin and this is the judgment of the reformed Churches also Sirs be sure you get and exercise this Faith unfeigned in Jesus Christ and love sincere to him A fair deportment with great gifts and splendid performances without Christ is but a more gentile way to perdition everlasting 3. Resolution of the case I come now to the resolution of the practical case How a Christian may get that Faith by which he may live comfortably as well as die safely Where this I think fit to premise first he must not only get such a Faith but he must keep it in exercise for without this there is no living comfortably then this also I premise that to get and keep comfort or that a Christian may have comfort two things are necessary viz. proportion and propriety ex parte objecti it must be a good proportionable and then ex parte subjecti it must be mine it must be commensurate and adaequate to the soul and it must be the souls own tolle meum and tolle gaudium The comfort and sweetness of the Gospel lyes in pronouns as the common saying is as for instance suppose the conquests of Alexander and triumphs of Pompey nay all the world were thine there is propriety 't is thine but herein would be no comfort at all to thee because here is no proportion no sutableness to an immaterial vast and immortal soul on the other side Christ is proposed to thee and in him there is proportion for in him dwelleth all fulness he is an infinite spiritual and eternal good but what comfort is this without propriety unless he be thine
Divine meditation Faith is enlarged and grows up by converse with divine objects meditate upon these things 1. Christ's Deity Be well stored with Scriptural knowledg of this great truth set thy heart to it and let it be fixed in the midst of thy heart assure your selves that the eternal Godhead of Jesus is the most practical point in Heaven and will be so while Heaven is Heaven 2. Be intimately acquainted with Christ's righteousness that it is the only righteousness that can present us holy unreprovable unblameable in God's sight that it was his business in the world to bring in this everlasting righteousness that it is done and finished that he hath nothing to do with this righteousness now in Heaven but to cloath us with to present us in before God 3. Meditate on God's righteousness that it is not only his will but his nature to punish sin sin must damn thee without Christ there is not only a possibility or probability that sin may ruine but without an interest in Christ it must do so whet much upon thy heart that must God cannot but hate sin because he is holy and he cannot but punish sin because he is righteous God must not forego his own nature to gratifie our humors 8. Direct Be well skilled and settled as it becomes a Christian in the great article of justification before God thy Faith and duties and comforts depend might and main upon this Know that no servant of God be he Abraham Moses or Paul if God enter into judgment with him can stand justified in his sight God will not justifie us without a righteousness and that righteousness must be unblamable and therefore in all numbers perfect God will not call that perfect which is not so for his judgment is according to truth Rom. 2.2 where shall we find this perfect righteousness but in Christ who is Jehovah our righteousness Jer. 23.6 and made of God to us righteousness 1 Cor. 1.30 how shall this become ours but by imputation Rom. 4.6 how shall we receive this gift of righteousness but by Faith Rom. 5.17 be well skilled in the good old way go in the foot steps of the flock and feed besides the shepherds tents Believe it Sirs there is no way but Christ unto the Father his blood is that new and living way Heb. 10.19 there is no standing in God's presence but in him no acceptance but by him no comfort but from him Be wise and wary there are many adversaries Only give me leave to say this I think that the Socinians had never set up man's obedience for his righteousness if they had not with wicked hands quantum in illis first pulled down Chist's Deity and as they are abhorred for this blasphemy of blasphemies so I cannot abide them for dawbing over man's obedience in this affair so deceitfully and deceivingly viz. in saying it is not only causa sine quâ non in our justification as if the material cause or the matter which God imputes for righteousness were only a poor causa sine quâ non but no more now of this jugling 9. Direct If you would preserve a right understanding of the nature of Faith take heed of advancing it into Christ's place as if God should impute the act of Faith for righteousness or that God should impute Faith and obedience as the condition or matter of our righteousness and not Christ's obedience for both cannot be imputed if God imputed Christ's obedience then not ours if ours then not Christ's The nature of Faith consists in coming to Christ for righteousness and pardon only the man hurt with the fiery sting looks to the brazen Serpent for cure Fides que that Faith which is justifying takes in Christ as Lord with all the heart but qua justificat in the business of justifitation qua sic it looks only to Christ as crucified This plain old distinction will stand If the nature of Faith did consist in Christianity I say if this were true I believe all believers could be contented to have it so for any harm they should have by it for they willingly devote themselves to the obedience of God only they cannot make this Faith or Christianity to be the condition or matter of justification for this were to fall from grace to make of none effect the death of Christ and to drive Christianity and comfort out of the world 10. Direct Get and keep this Faith specially by a constant and conscionable living in duty and living above it Say to the commandements you are my rule and love and joy to Christ thou art my life Col. 3.4 'T is the height of Christianity to live in duties and to live above them 'T is quickly said 't is an easie matter to distinguish in the Schools or pulpit but to distinguish in the conscience practically to distinguish is not so easie qui novit distinguere inter legem evangelium sciat se esse edoctum à Deo Had I all the holiness of the Saints from the beginning to this day I would bless God for the least and prize it above all treasures yet I would lay all aside and be found in Christ In the midst of thy duties ask thy soul the question soul what is thy title thy plea If I were to dye this day what have I to plead in what shall I stand before God what have I to plead why I should not perish in hell ask thy self what is thy righteousness ask it solemnly frequently is it not Christ and he only this would much conduce to confirm thy Faith such a Faith that would bring in comfort The thoughts of this so affected Dr. Mollius that he seldom names Jesus with dry eyes 11. Direct Be much in secret prayer ejaculations this will breed acquaintance and that comfort the non exercise of this breeds a strangeness between God and the soul and that 's uncomfortable This and meditation who can hinder The soul is active breathings and thoughts are quick it is soon done it will never hinder your business and in this way the blessed spirit causeth us to know and believe the love that God hath to us 1 Joh. 4.16 and refresheth the soul with joy and comfort in believing Do not only pray for the comforts and supplies of the holy spirit but pray to him to this purpose Blessed spirit convince me of my sins more and convince me more and more of Jesus Christ Holy Spirit take of Christ's and shew it unto me and the like To pass by the prophane scoffs of many and the gross ignorance of more I take it to be a very great neglect in believers that they do not glorifie the Holy Spirit as the Lord and giver of Faith and comfort Remember this qui unum honorat omnes he that honoureth one person aright honoureth every one and he that doth not honour every person honoureth none qui non omnes nec unam 12. Direct If you would get and keep this
of the Affliction but what puts a greatness into the affliction why the greatness of the Affection If the Relation was not overloved the loss of him would not amount to such an affliction as 't is usually made he that over-loves will over-grieve Qui nimis amat nimis dolet and he that overgrieves will be apt to murmur Grace then confining the Affections to these sublunary things so it furthers Contentment 4. It makes the Conscience good And a good conscience is that Ark into which God uses to put the manna of concentment It carries joy in it 't is a continual feast Prov. 15.15 now he that hath this joy within is not easily or much moved at any trouble without let the weather be what it will there is nothing but serenity in his soul If the part be sore you cannot touch it but 't is in pain let it be but firm and sound and it can bear a smart blow without complaining when Conscience is sound and good a man can bear any thing but when 't is not so he can bear nothing without being under great anguish of mind 2. Secondly Godliness works Contentment by making a person to have a powerful sense of God's Glory so as alwayes to rest in that as his ultimate end and most desirable good this is that glorious effect which Grace produceth in the heart And thereby it doth effectually further quietness of spirit in every condition Pray observe it Selfishness and lowness of mens ends is at the bottom of all their discontent they look no higher than their sensual ease delight and satisfaction and if they be crossed in these then they storm and are angry But now a Godly man living up to his Godliness his eye is upon God's glory as the thing which he chiefly aims at and mainly centers in and upon this he is content in every state For saith he let my state be what it will God will glorifie himself by it and 't is that state which God did see would most tend to his glory otherwise he had not put me into it oh therefore I 'le like it yea rejoyce in it in as much as it is most conducive to that which is better than all my little comforts namely the Glory of God Methinks he should live in all contentedness who knows and minds these two things that all occurrences tend to the promoting of God's Honour and then too of his Own Good but the knowing and minding of these is proper only to one that is Godly how necessary therefore is Godliness to contentment Take an unregenerate man these neither doe nor can signifie any thing to him for as to the First the advancement of the Honour of his Creator he being all for Self for so every one is before conversion the honour of God is nothing to him and so it can have no influence upon him for the quieting of his heart under troubles and as to the second the advancement of his own good he not being in Covenant with God on which the sanctification of all Providences doth depend can have no assurance of this and therefore cannot from this fetch that which may quiet and comfort him but both of these have their full power and strength where grace is and thereupon it becomes an effectual means to contentment 3. Thirdly In the general habit of Grace there are contained certain special Graces which do very much further Contentment I 'le instance in Humility Faith Repentance Heavenly-mindedness Self-denyal 1. Humility The humble man is alwayes a contented man the proud man is alwayes of a contrary temper Pride puts us upon contending with God Humility upon yielding and submitting to him Pride makes us think we are wiser than God can order our conditions better than he Humility dreads this heart-blasphemy Pride must be at the top of the pinacle no condition no mercy is high enough for it a proud person cannot bear a low state he looks upon himself as wronged if he be not chief as he said to his Daughter Si non dominaris injuriam te accipere existimas Sueton. Humility accepts of the lowest condition and the lowest mercy Oh! saith the humble person what can be too low for me who deserve to be in Hâ—ll what too little for me who am less than the least of all mercies Pride is for charging God Gen. 32.10 Humility is altogether for admiring God that will be finding faults with what God doth this only finds faults with what we our selves do Pride is the heart-disquieting sin Humility is the heart-quieting grace 'T is never well enough with the proud the Angels that fell even when they were in Heaven and Adam even in Paradise in all his Glory were 〈◊〉 â—f his 〈◊〉 alwayes very well with the humble Well Godliness work◠〈…〉 by â—he â—ooâ—ing out of pride and planting humility in the 〈◊〉 2. Faith That 's another Grace which doth eminently help on Contentation how readily and how aptly doth it interpose upon all occasions for the keeping down of all turbulent risings in the heart Doth the man begin to be froward What will become of me and mine be still saith Faith God will provide for thee and thine Oh but such and such blessings are denyed me yet be still Of the pride and vanity of this speech of Alexander see Philo. l. de Cherubim p. 91. saith Faith thou hast all in God thou may'st say that truly which the great Conquerour once vainly said when he had Europe and Asia in his eye haec haec mea sunt these and these blessings yea all are mine for God is mine But the Providences of God towards me are very bitter yet be still saith Faith there is abundant sweetness in the Promise to take off that bitterness that is in the Providence But it is at present very ill with me yet be still saith Faith wait but a little and it will be better But what have I to comfort me why saith Faith enough and enough the unchangeable love of God the pardon of all thy sins the Covenant-state eternal life c. They saith an holy Writer never felt God's love or tasted the forgiveness of sin who are discontented Thus Faith with great readiness and strength answers all Objections which tend to the disturbing of the spirit 'T is the Grace which keeps from * Psal 27.13 fainting and from †Psal 42 11. fretting also 3. Repentance He that truly mourns for sin doth not easily murmur because of some outward cross Where sin is heavy nothing besides comparatively 2 Cor. 4.17 is heavy What light things are afflictions to him who groans under the burden of sin Godliness turns the grief and anger into the right channel it works Contentment by diversions when the sinner would be grieving and complaining because of poverty sickness c. this makes him to look into the naughtiness of his heart and to grieve for that pride and passion and
we are capable in Time or unto Eternity was indelibly implanted upon our Natures and indispensably necessary unto that Society among our selves with the great end of our joynt living unto God for which we were made All the mutual evils of mankind whether of Persons or of Nations designed or perpetrated against one another are effects of our fatal Prevarication from the Law of our Creation Hence Cain the first open violent transgressor of the Rules and bounds of Humane Society thought to justifie or excuse himself by a Renunciation of that Principle which God in Nature had made the Foundation of a Political or Sociable life with respect unto Temporal and Eternal ends Am I saith he my Brother's keeper Gen. 4. Yea God had made every man the keeper of his Brother so far as that they should in all things in their opportunities and unto their Power seek their good and Deliverance from Evil. In those things which are good unto us those which are Spiritual and Eternal have the Preeminence These nothing can prejudice but Sin and Mortal evils whose prevention therefore in one another so far as we are able is a Duty of the Law of Nature and the prime effect of that Love which we owe unto the whole Offspring of that one Blood whereof God hath made all Nations And one of the most effectual means for that end are the reproofs whereof we treat And the Obligation is the same on those that give them and those to whom they are given with respect unto their several Interests in this Duty Wherefore to neglect to despise not thankfully to receive such reproofs as are justly and regularly given unto us at any time is to contemn the Law of our Creation and to trample on the prime effect of Fraternal Love Yea to despise Reproofs and to Discountenance the discharge of that Duty is to open a Door unto that mutual hatred and dislike which in the sight of God is Murder See Lev. 19.17 with 1 Joh. 3.15 Let us therefore look to our selves for there is no greater sign of a degeneracy from the Law and all the ends of our Creation than an unwillingness to receive reproofs justly deserved and regularly administred or not to esteem of them as a blessed effect of the Wisdom and goodness of God towards us 2. Whereas the light of Nature is variously obscured and its directive power debilitated in us God hath renewed on us an Obligation unto this Duty by particular Institutions both under the Old Testament and the New The Truth is the efficacy of the Law of Creation as unto Moral Duties being exceedingly impaired by the entrance of sin and the exercise of Original native love towards mankind being impeded and obstructed by that confusion and disorder whereinto the whole state of mankind was cast by sin every one thereby being made the enemy of another as the Apostle declares Tit. 3.3 not being cured by that coalescency into evil Societies which respects only Political and Temporal ends the discharge of this Duty was utterly lost at least beyond that which was merely Parental Wherefore God in the Institution of his Church both under the Old Testament and the New did mould men into such Peculiar Societies and Relations as wherein way might be made meet again for the exercise thereof He hath so disposed of us that every one may know every one whom he is obliged to reprove and every one may know every one whom he is obliged to hear And as he hath hereby cured that confusion we were cast into which was obstructive of the exercise of this Duty so by the Renovation of positive commands attended with Instructions Directions Promises and Threatnings enforcing the giving and receiving of Reproofs with respect unto Moral and Spiritual ends he hath relieved us against that obscurity of Natural light which we before laboured under Should I go to express the Commands Directions Exhortations Promises and Threatnings which are given in the Scripture to this purpose it would be a work as endless as I suppose it needless to all that are conversant in the Holy Writings It may suffice unto our present purpose that there being an express institution of God for the giving and taking of Reproofs and that an effect of infinite Goodness Benignity and Love towards us not thankfully to receive Reproofs when it is our Lot to deserve them and to have them is to despise the Authority of God over us and his gracious Care for us When therefore it befalleth any to be justly and orderly reproved let him call to mind the Authority and love of God therein which will quickly give him that sense of their worth and excellency as will make him thankful for them which is the first step unto their due Improvement 3. A due consideration of the use benefit and advantage of them will give them a ready admission into our minds and affections Who knows how many Souls that are now at rest with God have been prevented by Reproofs as the outward means from going down into the Pit Unto how many have they been an occasion of conversion and sincere turning unto God How many have been recovered by them from a state of backsliding and awakened from a secure sleep in sin How many great and bloody sins hath the perpetration of been obviated by them How many snares of Temptations have they been the means to break and cancel What revivings have they been to grace what disappointments unto the snares of Satan who can declare The Advantage which the Souls of men do or might receive every day by them is more to be valued than all earthly Treasures whatever And shall any of us when it comes to be our concern through a predominancy of Pride passion and prejudice or through cursed Sloth and Security the usual means of the defeatment of these advantages manifest our selves to have no interest in or valuation of these things by an unreadiness or unwillingness to receive Reproofs when tendered unto us in the way and according to the mind of God But now suppose we are willing to receive them it will be enquired in the last place what Considerations may further us in their due Improvement and what Directions may be given thereunto An Answer to this enquiry shall shut up this Discourse And I shall say hereunto 1. If there be not open evidence unto the contrary it is our Duty to judge that every Reproof is given us in a way of Duty This will take off offence with respect unto the Reprover which unjustly taken is an assured entrance into a way of losing all benefit and advantage by the Reproof The reason why any man doth regularly reprove another is because God requireth him so to do and by his command hath made it his Duty towards him that is reproved And do we judge it reasonable that one should neglect their Duty towards God and us and in some degree or other make himself guilty of our
God shall wipe away all tears from their eyes There will be no grief where God's presence is in his presence there being fulness of joy and pleasures for evermore and there shall be no more death neither sorrow nor â—â—â—ing neither any more pain the full sight of God will cure of all pain and sorrow and fill with delight and joy as Herbert in his Poem called The Glance If thy first glance so powerful be A mirth but opened and seal'd up again What wonders shall we feel when we shall see Thy full eyed love When thou shalt look us out of pain And one aspect of thine spend in delight More than ten thousand Suns disperse in light In Heaven above 3. Pardoned persons shall in Heaven attain a blessed and glorious state a state of peace and tranquillity a state of wealth and plenty a state of honour and dignity a state of holiness and purity a state of perfect happiness and glory in Soul and Body 1. In Heaven pardoned persons shall attain a state of peace of perfect peace and tranquillity they shall have perfect peace without them and they shall have perfect peace within them here they have Wars about them and rumours of Wars and when they don't hear of Wars except it be afar off they have jarrs near at hand and that every day they see Men and Women fighting wounding and murdering one another with the Sword of the Tongue and many are the thrusts vvhich they themselves have received on every side and howsoever desirous they are of peace and follow after it yet they cannot attain it but are forced to complain vvith David Psal 120.6 7. My Soul hath long dwelt with him that hateth peace I am for peace but when I speak they are for War But in Heaven they shall be hid for ever from the vvounds and scourge of the Tongue Heaven is a Kingdom vvherein dwels righteousness and vvherein dwels peace In Heaven they shall be freed from all strife and contention from all bitterness clamour and evil speaking no unpeaceable Spirit shall be admitted into the new Jerusalem and never shall any the least quarrel arise between the Inhabitants of that place And as they shall have perfect peace without them so they shall have perfect peace within them Here they are often wounding themselves and that more deeply and sorely than any Man can do I mean they too often wound their consciences by their sins and if peace be attained by them through faith in Christ's blood this peace is often interrupted and broken by them through their renewed provocations and at the best their peace it is but imperfect in this life But in Heaven they shall have perfect peace within such a calm and serenity such a quiet and tranquillity of Spirit as shall never have the least disturbance any more In the upper region of the Air there are no storms or tempests all that be are in the middle or lower region and when they are exalted unto the highest Heavens that region which is beyond the Stars they shall be removed beyond all those storms of consciences within and all those tempests of troubles without which are common and ordinary in the lower region of this World there they shall have most sweet rest for their Souls for ever in the bosom of God 2. In Heaven pardoned Persons shall attain a state of wealth and plenty however poor some of them are as to this World's riches yet they shall be Rich yea they are Rich in Faith the Riches which they have in hand or heart rather are great but the Riches which they have in their eye or hope are far greater their Grace is beyond the worldling's Gold their Peace is beyond the worldling's Jewels the priviledges which they are here invested with are far more excellent than the largest earthly Possessions which any worldlings have or hope to have but the Riches which they shall have are far more transcendent here they have only an earnest Penny in Heaven they shall have large sums here they have the first Fruits in Heaven they shall reap the Harvest here they have the Deeds of Conveyance which give them title in Heaven they shall have possession of the uncorrupted and glorious Inheritance 1 Pet. 1.4 They shall have treasures in Heaven which neither Moth nor rust can corrupt nor thieves break through to steal them away Mat. 6.20 In Heaven every want will be supplied every defect removed every desire satisfied in their Father's House there is plenty and bread enough which they shall be enriched and filled with and which they shall live upon to all eternity when Death shall turn others out of their houses rob them of their Estates and bereave them of all that they have in the World Death will befriend them and convey them to the place where their Treasure and Inheritance lyes which they then shall be admitted to the possession of and never be turned out of possession 3. In Heaven pardoned Persons shall attain a state of honour and dignity here some of them yea all of them are slighted and disesteemed vilified and accounted as the filth and offscouring of the World and yet they are really and in God's esteem the most honourable they are the Sons and Daughters of the Lord Almighty as hath been said but they shall be advanced far higher than they are not to a high Seat upon earth but a high Seat above the earth yea above the Stars and visible Heavens they shall sit with Christ on his Throne Rev. 3.21 They shall have a Crown not an Earthly Crown but an Heavenly not a Crown of Gold but a Crown of Glory which fadeth not away 1 Pet. 5.4 They shall have a Kingdom in comparison of vvhich all the Kingdoms of the World are not vvorthy to be named it is the Kingdom that is promised to them Mat. 5.3 At the day of Christ's second appearance they shall be honoured vvhen they are sent for by the Angels and caught up in the Clouds to meet their Lord in the Air then he vvill own and Crown them and take them to live and reign vvith them for ever in Heaven 4. In Heaven pardoned Persons shall attain a state of Holiness and purity here they are renewed but in part and their Holiness is imperfect they find corruption remaining and feel it daily vvorking in them vvhich is the greatest grief and trouble to them in the World but in Heaven they shall be made perfect in Holiness they shall have not only perfect Peace but also perfect purity the being of sin shall be removed and all the spots and stains of it shall be vvashed away in Heaven as they shall sigh no more so they shall sin no more as they shall grieve no more so they shall offend no more nothing in Heaven shall offend them and in Heaven they shall no more offend God nothing in Heaven shall break their Peace and they shall no more break God's Laws in Heaven
embraces which our true happiness deserves and should we thus embrace them our Idols arms and hearts would certainly be broken altogether Our lawful comforts and delights are hereby embittered and polluted and melt away to nothing and bid farewel with dreadful gripes and bitter relishes and fly away upon the wings we give them for indeed the great affections of our enflamed hearts cannot but turn them all to smoak It is their subservient usefulness and relation to God our present work and future glory that make and speak them excellent and if you change their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you rob the cluster of its best juice and blessing and if your lives and comforts turn God's competitors and enemies you Spin them into snares and ruines And were but this the rule and measure of all our fears and love there would be joy in keeping and resigning them God would be with them in their stay and in their stead and places when they are gone in Psal 73.24 26. Oh! how disgracefully is this world reflected on in holy Writ 2 Cor. 4.18 Mat. 6 19 1. Rom. 8.18 And when you do compare it with that above and cast them both into an equal balance in your considerate and serious thoughts and pauses then think which is noblest in its nature most indisturbed in its possessions most uniform in its constitution most enduring in its excellence most adequate in its proportions and most desirable in its full dimensions 1 Pet. 1.4 And what advantages herein are others testimonies in the Case Would you but measure the good and evil of both worlds by the experiences and apprehensions of dying and awakened persons how vast a difference would you see betwixt the life and comforts of them both yea and their sorrows too Where have you any thing in this world that can preponderate or equal the comforts of God's blessed Face and Favour especially when all clouds and frowns are gone what is this world more apt to do than to deface God's Image in us or prevent it darken his Glory obstruct his comfortable emanations and addresses to us and to foment our Jealousies and suspitions about his present interest in us and his eternal kindness to us O what a difference is there betwixt the mantle of our mortal life which falls upon that dark and sluggish world where purblind man delights to be and those more glorious and enduring Robes of Righteousness Salvation Praise and Immortality which our Redeemer hath provided for us where by our death he calls and takes us What therefore but our inconsiderateness can make us love our Prisons Chains and Rags or the pretences of ensnaring Cheats Impostures and Delusions Direct 3. Look upon life and all its Comforts as a probationary state for something else and use them so Prov. 9.12 Eccles 9.10 2 Cor. 5.10 Rom. 2.6.10 Heb. 9.27 Trifle not here for it is your time of trial we are all designed to live elsewhere and future retributions must be answerable to our present carriage This is our trading season and would you be always in the Shop or Market Would you be always travelling homeward and never reach your Fathers house 2 Cor. 5.6 9. We must not dream of being always on the Stage we have our parts to act our work to do and must be called off ere long that others may succeed us and after a few successive Acts the Theatre must be taken down and can we fancy shadows representations and resemblances to be everlasting What! hath God sent us hither to doat upon those Lives and Comforts which are built upon the weak uncertain Sands and spend themselves in triflings upon the hasty streams of short uncertain Time Or is it not rather that we should be acting and ripening for eternal joys and exercises This is our time of Discipline Exercise and education for the Prince's Court to fit us for our everlasting Ministrations before the great Jehovah Now we are learning Principles and labouring to understand and try what it is to love and honour God what to be ruled and taught that so we might be saved by Christ to thrive upon and under preparatory quicknings counsels and consolations of the Spirit what it is to receive reflect refract God's Holiness and Image in his instituted ways and methods and can we terminate our Affections Pleasures and Desires upon these preliminary elements and prelusions to those more lofty Exercises and enjoyments that wait for us when we have regularly finished our probationary Course Surely our dark discoveries slender attainments cold affections frequent and great disturbances and faint attempts to get near God our mean proficiency and the true prospect of what we want as to both our accomplishments and enjoyments should make us easily resolve our value care and love into this one single aim and enterprize namely to see that Comforts Lives and Time be most effectually managed and improved for the securing of these joys before us for there is nothing that we are and have below but it is a Talent for the Market not the Napkin and therefore neither Life nor Comforts should lie as dead Goods upon our hands nor be as Idols in our hearts Have we but one thing needful to secure and are we upon our tryal for it and shall we turn our trust and helps to snares and hinderances by doating on them and by fixing and abiding where we should be in motion Are not we called to labour in the Vineyard in order to our reckoning and reward at night and is it not to day that we must work Heb. 3.12 15. John 17.4.5 Will not our Crop and Harvest be answerable to our Seed Gal. 6.7 9. What wonder is it that the guilty Drone so much desires to live and fears to die or that he rages frets and trembles to hear his Hour and the Judge is come When men have trifled all the day 't is a most frightful sight to see the lengthned shadow and declining Sun Stupefaction is no conquest of the fear of Death or love of Life But when the awakened soul expects and sees the King of Terrors in the head of his whole Army and on his hasty March what then can steell that countenance whose heart and life have been expended and embezled in trifling dotages and mistakes yea and gross neglects of what the man was sent into the world to do He that was sent into the world to please his God and save his Soul and to grapple with and trample on the twisted strength and subtilties of Earth and Hell and to acorn and propagate Religion by an exact and exemplary conversation and so under Christ to make all clear within and sure above when he hath neglected all cannot be comfortably furnished to sacrifice or part with life for the Concernments of Eternity with chearfulness and out of choice or to conquer the Exercises Fears and Challenges of a dying hour And besides did we but carry as upon our trial weaning our hearts
much unto the horrible neglect of Parents in this Duty That Parental reproof is a Duty taught by the Law of Nature confirmed in the Scripture enjoyned under severe threatnings and penalties exemplified in Instances of Blessings and Vengeance on its Performance or neglect rendred indispensably necessary by that Depravation of our Natures which works in Children from the womb and grows up in strength and efficacy together with them I should not need to prove if it lay directly before me it being a matter of universal acknowledgment I shall only say that whereas there is on many accounts an immediate impress of Divine Authority on Parental reproofs that which Children ought to consider and know for themselves is that a continuance in the neglect or contempt of them is a token that seldom fails of approaching temporal and eternal Destruction Prov. 30.17 3. Authoritative reproof is Despotical namely that of Governors Rulers and Masters of Families This also partakes of the Nature of those foregoing and being a Duty founded in the Law of Nature as well as enforced by positive Divine commands casts a peculiar obligation to obedience on them that are so reproved And where Servants regard not sober and Christian reproofs as the Ordinance of God for their good they lose the advantages of their condition and may be looked upon as unsanctified Sufferers in a state of Bondage which hath an especial Character of the first curse upon it 2. Reproof is Fraternal or such as is mutual between the members of the same Church by vertue of that especial Relation wherein they stand and the obligation thence arising unto mutual watchfulness over each other with Admonitions Exhortations and Reproofs As this is peculiarly appointed by our Saviour Mat. 18.15 in confirmation of the Ordinance in the Church of the Jews to that purpose Lev. 19.17 and confirmed by many Precepts and Directions in the New Testament Rom. 15.18 1 Thes 5.14 Heb. 3.12 13. Chap. 12.15 16. So the neglect of it is that which hath lost us not only the benefit but also the very nature of Church Societies Wherefore our improvement of Rebukes in this kind depends much on a due consideration of that Duty and Love from whence they do proceed For this we are by the Royal Law of Charity obliged unto the belief of where there is not open evidence unto the contrary And whereas it may be those things for which we may be thus reproved are not of the greatest importance in themselves who that is wise will by the neglect of the reproof it self contract the open guilt of contemning the Wisdom Love and Care of Christ in the Institution of this Ordinance III. And Lastly Reproofs are Friendly or occasional such as may be Administred and managed by any Persons as Reasons and Opportunities require from the common Principle of universal Love unto mankind especially towards them that are of the Houshold of Faith These also having in them the entire Nature of Reproofs will fall under all the ensuing Directions which have a general respect thereunto If then we would duely make use of and Improve unto our Advantage the Reproofs that may be given us we are seriously to consider the nature of them with respect unto those by whom they are managed for all the things we have mentioned are suited to influence our minds unto a regard of them and compliance with them 2. The matter of a Reproof is duely to be weighed by him who designs any benefit thereby And the first consideration of it is whether it be true or false I shall not carry them unto more minute Distribution of the Substance and Circumstances of the matter intended of the Whole or Part of it but do suppose that from some Principal consideration of it every Reproof as to its matter may be denominated and esteemed true or false And here our own consciences with due Application unto the Rule are the proper Judge and Umpire Conscience if any way enlightned from the Word will give an impartial sentence concerning the Guilt or Innocence of the Person with respect unto the matter of a reproof And there can be no more infallible evidence of a miscarriage in such a condition than when Pride or Passion or Prejudice or any corrupt Affection can either out-brave or stifle that compliance with a just reproof which Conscience will assuredly tender Rom. 2.14 If a Reproof as to the matter of it be false or unjust and so judged in an unbiassed Conscience it may be considered in matter of Right and of Fact In the first case the matter may be true and yet the reproof formally false and evil In the latter the matter may be false and yet the reproof an acceptable duty 1. A Reproof is false in matter of right or formally when we are reproved for that as evil which is indeed our duty to perform So David was fiercely reproved by his Brother Eliab for coming unto the Battel against the Philistines ascribing it to his Pride and the Naughtiness of his Heart whereunto he only replied What have I done Is there not a Cause 1 Sam. 17.28 29. And Peter rebuked our Lord Jesus Christ himself for declaring the Doctrine of the Cross Mark 8.33 And so we may be reproved for the Principal Duties that God requireth of us And if men were as free in reproving as they are in reproaching we should not escape from daily rebukes for whatever we do in the worship of God Now though such reproofs generally may be looked on as Temptations and so to be immediately rejected as they were in the cases instanced in yet may they sometimes where they proceed from Love and are managed with moderation be considered as necessary cautions to look heedfully unto the Grounds and Reasons we proceed upon in the Duties opposed at which others do take offence 2. If the Reproof be false in matter of Fact wherein that is charged on us and reproved in us whereof we are no ways guilty three things are to be considered that it may not be unuseful unto us I. The Circumstances of the Reprover as 1 Whether he do proceed on some probable mistake or 2 Credulity and easiness in taking up reports or 3 On evil groundless surmises of his own or 4 From a real godly jealousie which hath been imposed on as easily it will be by some appearances of Truth Without a due Consideration of these things we shall never know how to carry it aright towards them by whom we are reproved for that whereof we are not guilty 2. Consider aright the difference between a Reproof and a Reproach for they may be both false alike and that whereof we are reproved have no more truth in it than that wherewith we are reproached Yea we may be honestly reproved for that which is false and wickedly reproached with that which is true so Augustin calls the Language of the Maid unto his Mother about drinking of Wine durum convitium though the
matter of it were true enough But a Reproach is the Acting of a mind designing of and rejoycing in evil Unto a Reproof it is essential that it spring from Love Whom I love I rebuke is the absolute Rule of these things Let a man rebuke another though for that which indeed is false if it be in Love it is a Reproof but let him rebuke another though for that which is True if it be from a mind delighting in evil it is a Reproach and if it be false it is moreover a Calumny 3. Where a man in such cases is fully justified by the Testimony of his own Conscience bearing Witness unto his Integrity and Innocency yet may he greatly miscarry under the occasion if he attend not diligently unto his own Spirit which most men judge to be set at the utmost liberty under such injurious Provocations as they esteem them Wherefore to keep our minds unto Sedate Christian moderation in such cases and that we may not lose the Advantage of what is befallen us we ought immediately to apply them unto such other Duties as the present Occasion doth require As 1. To Search our own Hearts and ways whether we have not indeed upon us the guilt of some greater evils than that which is falsely charged on us or for which we are reproved on mistake And if it appear so upon examination we shall quickly see what little reason we have to tumultuate rise up with indignation against the charge we suffer under And may we not thence see much of the Wisdom and goodness of God who suffereth us to be exercised with what we can bear off with the impenetrable Shield of a good Conscience whilst he graciously hides and covers those greater evils of our hearts with respect whereunto we cannot but condemn our selves 2. To consider that it is not of our selves that we are not guilty of the evil suspected and charged No man of sobriety can on any mistake reprove us for any thing be it never so false but that it is merely of soveraign Grace that we have not indeed contracted the guilt of it And humble thankfulness unto God on this occasion for his real preserving Grace will abate the edge and take off the fierceness of our indignation against men for their supposed injurious dealings with us 3. Such Reproofs if there be not open malice and continued wickedness manifest in them are to be looked on as gracious Providential warnings to take heed lest at any time we should be truely overtaken with that which at present we are falsely charged withal We little know the Dangers that continually attend us the Temptations wherewith we may be surprized at unawares nor how near on their account we may be unto any sin or evil which we judge our selves most remote from and least obnoxious unto Neither on the other hand can we readily understand the wayes and meanes whereby the Holy Wise God issueth forth those hidden provisions of preventing Grace which are continually administred for our Preservation And no wise man who understands any thing of the deceitfulness of his own heart with the numberless Numbers of invisible occasions of sin wherewith he is encompassed continually but will readily embrace such Reproofs as Providential warnings unto watchfulness in those things whereof before he was not aware 4. When the mind by these Considerations is rendred Sedate and weighed unto Christian moderation then ought a man in such cases patiently and peaceably to undertake the Defence of his Innocency and his own Vindication And herein also there is need of much Wisdom and Circumspection it being a matter of no small difficulty for a man duely to manage self and Innocency both which are apt to influence us unto some more than Ordinary vehemency of Spirit But the Directions which might and indeed ought to be given under all these particular Heads would by no means be confined unto the Limits fixed to this Discourse 3. If the matter of the Reproof be True in fact then it is duely to be considered whether the offence for which any one is reproved be Private or Publick attended with scandal If it be private then it is to be weighed whether it was known unto and observed in and by the Person himself reproved or no before he was so reproved If it were not so known as we may justly be reproved for many things which through Ignorance or Inadvertency or Compliance with the Customs of the World we may have taken no notice of and if the reproof bring along light and conviction with it the first especial improvement of such a peculiar reproof is thankfulness to God for it as a means of deliverance from any way or work or path that was unacceptable in his sight And hence a great Prospect may be taken of the following deportment of the mind under other Reproofs For a readiness to take in Light and Conviction with respect unto any evil that we are ignorant of is an evidence of a readiness to submit to the Authority of God in any other Rebukes that have their Convictions going before them so the heart that is prone to fortifie it self by any Pleas or Pretences against convictions of sin in what it doth not yet own so to be will be as prone unto obstinacy under Reproofs in what it cannot but acknowledge to be evil If it were known before to the person reproved but not supposed by him to be observed by others under the covert of which imagination sin often Countenanceth it self that Soul will never make a due improvement of a Reproof who is not first sensible of the Care and kindness of God in driving him from that retreat and hold where the Interest of sin had placed its chiefest Reserve Sins so far Publick as to give matter of offence or scandal are the ordinary Subject of all orderly Reproofs and therefore need not in particular to be spoken unto Having shewed the Nature of Reproofs in general with such considerations of the matter of them as have afforded occasion unto sundry particular Directions relating unto the duty under Discussion it remains only that we farther explain and confirm the two generals comprised in the observation deduced from the Text namely 1 Why we ought to receive reproofs orderly or regularly given unto us esteeming of them as a singular priviledge and 2 How we may duely improve them unto their proper end the Glory of God and the Spiritual Advantage of our own Souls As to the first of these we may observe 1. That mutual reproofs for the curing of evil and preventing of danger in one another are Prime Dictates of the Law of Nature and that Obligation which our Participation in the same Being Offspring Original and End to seek the good of each other doth lay upon us This God designed in our Creation and this the rational Constitution of our Natures directs us unto To seek and endeavour for each other all that good whereof