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
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
then follows song and praise This streams from the sense of divine love and love is the fountain of thankfulness and of all spritely and vigorous services that prayer that does not end in chearful obedience is called by Cyprian â—e Orat. p. â—7 oratio sterilis and preces nudae barren and unfruitful naked and without ornament and so we may glance upon the expression of holy James the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.16 a working prayer within will be working without and demonstrate the labour of love 2. Obs The principal subject-matter of prayer the mark the white that the arrow of prayer is shot at the scope it aims at there 's usually some special sin unconquer'd some untamed corruption some defect some pressing strait that drives the soul to prayer and is the main burden of the spirit take notice how such a sin withers or such a grace flourishes or such a need supplied upon the opening our hearts in prayer Watch unto prayer Eph. 6.18 watch to perform it and then to expound the voice of the divine oracle and to know that ye are successful Cry to thy soul by vvay of holy soliloquy Watchman Isa 21.11 what of the night 3. Obs Ensuing providences Set a vigilant eye upon succeeding passages examine them as they pass before thee set a wakeful centinel at the posts of vvisdom His name is near his wondrous works declare His name of truth Psal 75 1. his glorious title of hearing prayers When prayer is gone up by the help of the spirit mark hovv all things work together for good Rom. 8.28 v. 27. Isa 58.9 11. and note the connexion there the working of things together follows the intercession of the Spirit for all Saints God is pleased often to speak so clearly by his vvorks as if he said here I am I will guide thee continually and thou shalt be like a watered garden whose waters fail not Secret promises animate prayer and open providences expound it Isa 45 4 11 19. Cyrus was promised to come against Babylon for the Churches sake But Israel must ask it of God and they had a vvord for it that they should not seek his face in vain Psal 107.19 20. and then follows Babylon's fall in the succeeding chapters When we cry unto the Lord in trouble he sends his vvord of command and heals us There 's a set time of mercy a time of life when Abraham had prayed for a son the Lord told him Gen. 15.2 18.10.14 Esth 4.16 6.1 Psal 3.4.5 Eliezer Gen. 24.15 at the time appointed I 'le return In a great extremity after the solemn fast of three days by the Jews in Shushan and the Queen in her Palace on the fourth day at night the King could not sleep and must hear the Chronicles of Persia read and then follows Haman's ruine Prayer has a strange vertue to give quiet sleep sometimes to a David and sometimes a waking pillow for the good of the Church When Jacob had done wrestling and the Angel gone at the springing of the morning then the good man saw the Angel of God's presence in the face of Esau Sometimes providence is not so quick Rev 6.11 the Martyr's prayer as to compleat answer is deferred for a season but long white robes are given to every one a triumphant frame of spirit and told they should wait but a little season till divine justice should work out the issue of prayer the thunder upon God's enemies comes out of the temple the judgments roar out of Zion Rev. 11.19 Joel 3.16 the place of divine audience but the means and methods and times of God's working are various such as we little forethink Submit all to his infinite wisdom prescribe not but observe the Embroidery of Providence its difficult to spell its characters sometimes but 't is rare employment (d) Isa 64.5 Psal 111 2â— Eccl. 3.11 2 Sam. 23.4 His vvorks are searcht into by such as delight in his providences for all things are beautiful in his season 4. Mark thy following communion vvith God Inward answers make the soul veget and lively like plants after the shining of the Sun upon rain lift up their heads and shoot forth their flowers A Saint in favour does all with delight Isa 61.3 Answer of prayer is like oil to the spirits and beauty for ashes The sackcloth of mournful fasting is turned to a wedding garment He grows more free and yet humbly familiar vvith heaven This is one I vvould wish you to pick acquaintance vvith that can come and have what (h) Joh. 16 23. Gen. 20.7 he vvill at Court. As the Lord once told a King by night that Abraham was a Prophet and vvould pray for him he vvas acquainted vvith the King of heaven O blessed person I hope there 's many such among you vvhose life is a continued prayer Psal 109.4 As David that gave himself to prayer Heb. But I prayer he 's all over prayer prays at rising prays at lying down prays as he walks he 's always ready for prayer like a prime favourit at Court that has the golden key to the privy stairs and can vvake his Prince by night Christians there are such whatever the besotted profane world dreams vvho are ready for spiritual ascents at all seasons besides the frequency of set communions His wings never vveary his willing spirit is flying continually and makes God the rock of his dwelling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which he may upon all assaults have holy retirements Psal 71.3 But so much for the main Question with its branches There be many particular queries of some weight that may attend the princ pal subject and such I shall briefly reply to as Qu 1. What 's the proper time for secret prayer Ans Various providences different temperaments and frames of spirit motions from heaven opportunities dictate variously Some find it best at even others in the night when all is silent others at morning when the spirits are freshest I think with respect to others that conscientious prudence must guide in such cases when others are retired and the spirit in the best frame for communion Qu. 2. How often should we pray in secret Ans If we consult Scripture-president we find David at prayer in the morning our blessed Lord early before day in the morning Psal 5.3 Mark 1.35 Chrys in Psal 5. p. 542 Etim Mat. 14 23. Gen. 24.63 Psal 55.17 Dâ—n 6 10. Psal 119.164 Chrysostom advises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wash thy soul before thy body for as the face and hands are cleansed by water so is the soul by prayer At another time our Lord went to secret prayer in the even and Isaac went to prayer in the eventide David and Daniel pray'd three times a day and once 't is mentioned that David said seven times a day will I praise thee that is very often Such cases may happen that
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
Davenant well observes they are called spiritual Songs ratione Originis in point of their Original Spiritu Sanct. impellente excitante Dav. the Spirit excites and impels the Soul to this holy Service and he observes that the Spirit is the prime Artificer in this work Thus in the foregoing Verse to the Text Ephes 5.18 the Apostle adviseth us to be filled with the Spirit and in the Text it self he calls us to be singing of Psalms and Hymns c. When the Spirit fell upon the Apostles Acts 2.1 then they spake those glorious things recorded and so must we sing being sublimated and raised with the Spirit This Wind as the Spirit is call'd John 3.8 must fill our Organ In Psalmis canendis praecipua Christianorum cura esse debet ut cor ritè afficiatur Dav. Quatuor sunt conditiones rectè canendi 1. Vocis abieritas 2. Operis conformitas 3. Cordis attentio 4. Pia rectitudo Gor. Cantas ut placeas populo non Deo francis vocem c. Bern. before we can make any Musick 8. And what Davenant suggests is very pertinent here In singing of Psalms our principal care must be of our Hearts and to follow the Wise man's counsel Prov. 4.23 to keep our Hearts with all diligence And this Learned man gives us a good reason For they who neglect their Hearts may please men with the artificial suavity of their Voice but they will displease God with the odious Impurity of their Hearts And we must watch our Hearts for vain and sinful Thoughts will fly-blow this Duty as well as others Gorran well observes There are four Conditions of right Singing There must be 1. The Alacrity of the Voice 2. The Conformity of the Work 3. The Attention of the Heart 4. A Rectitude towards God And holy Bernard draws up an Indictment against Offenders in this kind Thou singest saith he to please the people more than God thou breakest thy voice musically break thy Will morally thou keepest a Consonancy in thy Voice keep a Concord and Harm my in thy Manners A holy heart and life make them that sing to chant melodiously First purifie then thou wilt tune thy Heart 9. Neglect not Preparatory Prayer Prayer prepares for singing as well as other Ordinances Indeed Jehovah est Archimusicus the great Harmonist who must put every heart in tune he must screw up every peg of affection and strain every string of meditation in this Ordinance The Wise man observes Prov. 16.1 The preparations of the heart are from God Preparations in the plural number preparation to Hearing Preparation to Praying Preparation to receiving of the Holy Supper and so preparation to Singing Our singing must needs be melody to the Lord if it be assisted by the Lord God will surely hear the melody he himself makes in a gracious heart engaged in this duty Thus the Case may be answered Vse 1 This checks those who despise this Ordinance Who look upon it as Noise but not singing as the crackling of thorns but not the Musick of Hearts But these do not consider 1. The Holy Ends of this Duty viz. Sâ—ientiam quam compâ—ravimus ex serâ—pturis exprominus ad fratrem aedificandum In est appetitus piis gen randi pâ—â—s fideles Clem. Alex. 1. Psalms are sung for Instruction We instruct one another in this service this duty is for Spiritual and mutual Edification As a Learned man well observes That knowledge we acquire from the Scriptures we draw out in this duty for our brother's edification We edifie our brother by singing as well as by speaking by warbling forth the Word in Holy Singing as well as by urging and pressing the Word in Holy Discourse A Proclamation is never the less authentical because it is proclaim'd by sound of Trumpet the Tune only accents the Matter Clemens Alexandrinus well observes There is an appetite in good persons to strengthen their brethren and this may be done in singing as well as in other Ordinances 2. Psalms are sung for Admonition This the Apostle expresly intimates Col. 3.16 Teaching and admonishing one another in Psalms and Hymns we may reprove a sin in singing of a Psalm as well as in the quoting of a Text and incourage Vertue as well by lifting up our voice as by giving of our praise Thus David Psal 51.13 We may truly be Satyrists in this very Ordinance When we sing a Psalms of Judgment we may awaken sinners and when we sing Psalms of Mercy and loving-kindness we may incourage Saints 3. Psalms are sung for Praise and Thanksgiving Then as the Psalmist speaks Psal 17.8 We awake our Glory which Interpreters call the Tongue an excellent instrument for praising God Singing of Psalms is only the Eccho of Praise the rebound of a joyous heart in a laudatory Speech Praise loudly and Musically proclaim'd that men may hear our Thanksgivings and bear testimony to our gratulatory enlargements as the passenger bears witness to the Musick of a Grove there the pleasant birds sit and sing Now do such consider the rare effects of this Duty viz. of singing to the Lord and they are 1. Singing can sweeten a Prison Thus Paul and Silas indulcorated their bondage by this service Ne sit hora gratiae immunis gaudio Conventus nostri sonent Psalmos Cypr-Hoc genus delectationis est animae nostrae valdè cognatum Deus Psalmos instituiâ— ut ab iis simul caperetu utilitas Voluptas Chrysost Acts 16.25 As prayer can shed a perfume so singing can cast a delight on the most displicent dungeon this truly Divine Service can turn a prison into a paradise a place of restraint into the glorious liberty of the Sons of God As Cyprian used to triumph Our Conventions sing our Psalms 2. Singing can prepare us for sufferings When Christ was ready to be offered up he sang an Hymn with his Disciples Christ sups and sings then dyes Joy in the Lord whereof singing is only the rebound arms against the dint of suffering It is a good saying of Chrysostome Hoc genus delectationis c. This kind of delight is most natural to the Soul God appointed Psalms that from thence profit and pleasure may flow together Singing raises the heart above the discouragement of suffering nor can we so well muse upon our pains while we are so sedulously tuning our praises 3. Singing lightens and exhilarates the Soul We may say of this duty as Tremelius speaks of David's harp that by the Musick of it the storms of Saul's Spirit were allayed and he was composed and serene Singing both reveals and amplifies our joy It is not only a discovery but an improvement Psalmis nos oblectemus ex hisce hilaritatem nostram promanare annotandum est As a learned man well takes notice Let us delight our selves in singing Psalms and from them let us draw our Chearfulness and Delight Let all our sweet Waters gush from this spring Nor do such consider
Elders for the Churches they commended them to the Lord with prayer and fasting Acts 14.23 4. For Conquest over some eminent Temptation This may be the occasion of a private fast when a private person lies under it or of a more publick fast if the temptation reacheth further As Christ speaks of some kind of Devils that are not cast out but by Fasting and Prayer And the Rule may reach to Soul-temptations as well as bodily possessions whereof our Saviour there speaks But I hasten 4. I shall next speak of the concern that abstinence from food hath in the duties of a fast 1. That hereby the soul may be more fit for its operations Jejunium purgat mentem sâ—blevat sensum carnem spiritui subjicit concupiscentiae nebulas dispergit as Austin speaks of it Tom. 10. Ser. 230. de Temp. the pampering and feeding the body is usually injurious to the free exercise of the soul And therefore the chastening it with due fasting may befriend the soul therein especially in such exercises wherein the soul is to have least communion with the body As the body ought not to be robbed for the serving of God of that which is necessary for it for God hates robbery for sacrifice so by undue providing for it we may rob the soul and rob God of that service which it ought to perform unto him The body is call'd by Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bruta pars hominis the brute part of man And a brute is not so fit for man's service if he be kept either at too high or too low a rate nec suprà negotium nec infrâ negotium sed par negotio is a good rule for the body to be treated by and as Aquinas speaks abstinence from food upon a solemn fast is requisit ob elevationem mentis for the elevation of the mind that it may get loose from the sensitive part and so more freely ascend to things above As the Apostle kept his body in subjection that he might with more freedom run the race to obtain the Crown that is incorruptible 1 Cor. 9.26 27. Severity to the body may in some cases be mercy to the soul As David chastened his soul with fasting Psal 69.10 It was its sensitive part he immediately chastned that the rational and intellectual part might be more vigorous and active 2. In this bodily abstinence there is something of a self-judging in it for by abstaining for a while we judg our selves unworthy of returning to such refreshings and comforts of nature at all We are by abstaining from food to reckon our selves unworthy of it 3. By it we also express our sympathy with the Churches sufferings I mean in those fasts that are kept upon that account And nature seems to teach men this as when David would have had Vriah go to his own house when he was come from the Camp 2 Sam. 11.11 he answered The Ark and Israel and Judah are incamped in the open field shall I thou go to my house and eat and drink c. As by eating and drinking we express our gladness so by abstaining we properly express our sorrow and sympathy with others suffering Whiles David's child lay sick he fasted and would eat nothing but when the child was dead 2 Sam. 12.20 he then would declare his shaking off his sorrow by calling for food and eating 5. Lastly I shall speak of the abuse of a religious fast And this great Ordinance is several ways abused 1. There is a Pharisaical abuse of it by ostentation When men fast to put on a disguise of extraordinary devotion and sanctity as the Pharisees did thus and by disfiguring their faces and counterfeiting a solemn and dejected countenance and by mortified habits c. did seek to gain the reputation of extraordinary holiness among the people As the Pharisee in the parable among other things boasted of his often fasting I fast twice a week Strict piety hath such a real value in it that some that have it not yet will pretend to it as thinking to advance their reputation by it 1 Kings 21. 2. There is a mischievous abuse of it if I may so express it when mens hearts are full of malice mischief and cruelty and will hide it under the disguise of a religious fast As Jezebel when she was designing against Naboth's vineyard and life also she proclaims a fast and those Jews that are reproved Isaiah 58. they fasted and fasted but it was for strife and debate and to smite with the fist of wickedness They opprest the poor laid heavy yokes upon their necks and ruined them by their cruelties and yet were very zealous fasters as our Saviour speaks of the Pharisees who made long prayers for a pretence while they were devouring widows houses Math. 23.14 3. There is a formal abuse of it when men have not such sinful ends as I mentioned but yet rest in the externals of the day and care not to reach the spiritual part of the duty They go along with the several duties of the day but deest aliquid intùs there is that wanting within that is the proper work of the day They sit before God as his people as if they were humbling themselves before him 1 Cor. 11. but there is nothing in their hearts that answers before God to the outward shew they make before men Religious duties according to Scripture-language are not done if not done aright so that as the Apostle tells the Corinthians This is not to eat the Lord's supper because they did not eat aright so when men are formal in fasting this is not keeping a fast 4. There is a Popish abuse of it 1. By groundless fasting as on the vespers of their Saints days and their Quadragesima's fasting the holy time of Lent in imitation of Christ's fasting in the wilderness which was miraculous and so not imitable 2. By making fasting meritorious and that which is part of satisfactory pennance for the expiation of sin as Aquinas speaks expresly fasting is to be used ad satisfaciendum pro peccatis to make satisfaction for sin 3. By their prohibition of certain meats which God hath commanded to be received with thanksgiving and yet allowing others in their room Aquin. 22. Q. 147. Art 1. They forbid Carnes ova lacticinia but all sorts of fish and other viâ—nds and junkets are allowed Aquin. 22. Q. 148. Art 8. which are as inconsistent with the abstinence of a true fast as those that their Church prohibits but yet they have the salve of a dispensation in such cases and if men will open their purses they may gratifie their palats 5. Lastly fasting may be abused by too frequent use especially publick fasts It is an extraordinary duty and therefore not to be practised upon ordinary occasions The too ordinary use of it may take off from the reverence and solemnity of the duty We find the several publick fasts upon record in
temptations to secure and advance his evidences and therefore is so much conversant in secret prayer The glory of the King's daughter shines within Psal 45.13 arrayed with clothes of gold but they are the spangled and glittering hangings of the closet of her heart when she entertains communion with her Lord. The more a Saint converses with his own heart the more he searches his spiritual wants and feels his spiritual joys 2. Because a sincere heart aims at the eye of God he knows that God being a spirit loves to converse with our spirits and to speak to the heart more than the outward ear Hos 2.14 He labours to walk before God as being always in his sight but especially when he presents himself at the footstool of mercy Because God is invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An invisible God is delighted with invisible prayers Chrysost when no eye sees but his he takes most pleasure in the secret glances of a holy heart Therefore a gracious soul prays in secret with the same diligence and care nay sometimes more when in a holy frame that he may reap the comfort of his sincerity before the eyes of God Job 31.33 But no more of this let 's descend to the question deducible from the words a question of no less importance than daily use and of peculiar concernment to the growth of every Christian Quest Quest How to manage secret prayer that it may be prevalent with God to the comfort and satisfaction of the soul For methods sake I shall divide it into two branches 1. How to manage secret prayer that it may prevail with God 2. How to discern and discover answers to secret prayer that the soul may acquiesce and be satisfied that it hath prevailed with God Before I handle these I would briefly prove the duty and its usefulness leaving some cases about its attendants and circumstances towards the close As to the duty it self the text is plain and distinct in the point yet further observe in Solomon's prayer that if any man besides the community of the people of Israel shall present his supplication to God 1 Kings 8 38 v. 39. 2 Chron. 6.29 30. 2 Chron. 7.1 he there prays for a gracious and particular answer and we know Solomon's prayer was answered by fire and therefore hence we may learn a promise given forth to personal prayer Besides the many special and particular injunctions unto individual persons in the case as Job 22.27 and 33.26 Psal 32.6 and 50.15 c. wives as well as husbands are to pray apart Zech. 12.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solitary alone by themselves and Jam. 5.13 We may argue this point from the constant practice of the holy Saints of God in all ages but especially of our blessed Lord and 't is our wisdom to walk in the way of good men and keep the paths of the righteous Prov. 2.20 what should I speak of Abraham Eliezar Isaac Jacob Moses Hannah Hezekiah David and Daniel The time would fail me to bring in the cloud of Witnesses our Lord we find sometimes in a Desert in a Mountain in a Garden at prayer Cornelius in his house and Peter upon the house top in secret supplications to God The experience of God's gracious presence and answers sent in upon secret prayer as in the stories of Eliezer Jabez Nehemiah Zechariah 2 Chron. 4.10 Nehem. 2.4 Psal 32.6 Cornelius and Paul c. For this cause because David was heard shall every one that is godly pray unto him I might urge the usefulness nay in some cases the necessities of secret applications to God 1. Are we not guilty of secret sins in the light of God's countenance that cannot ought not to be confessed with or before others insomuch that near relations are exhorted to secret and solitary duties Zechariah 12.12 1 Cor. 7.4 2. Are there not personal wants that we would prefer to God alone 3. Are there not some special mercies and deliverances that concern our own persons more peculiarly which should engage to commune with our own hearts and offer the sacrifices of righteousness to God Psal 4.45 4. May there not be found some requests to be poured out more particularly in secret as to other persons and as to affairs of the Church of God which may not commodiously be insisted upon in common 5. Do not sometimes emergent and urgent passions spring out of the soul in secret that are not comely in society 6. To argue from the text may not the souls secret addresses about inward sorrows and joys Prov. 14.10 2 Sam. 18 3◠be a sweet testimony of the sincerity and integrity of the heart when the heart knoweth its own bitterness and a stranger intermeddles not with his joy perhaps a man has an Ishmael an Absalom a Rehoboam to weep for Job 16.19 20. and therefore gets into an inward chamber where behold his witness is in heaven and his record on high and when others may scorn or pity his eye poureth out tears unto God To end this when a holy soul is close in secret what complacency does it take when it has bolted out the world and retired to a place that none knows of to be free from the disturbances and distractions that often violate family communion when 't is in the secret of the face of God in the hidden place of the most high Psal 31.20.91.1 Job 29.4 and in the shadow of the Almighty oh how safe how comfortable These and the like I pass by neither can I insist upon secret prayer under the variety of mental and vocal nor enlarge upon it as sudden occasional or ejaculatory referring somewhat of this toward the end Let 's address then to the first question in answer whereto I must preface that some things which aptly belong to secret prayer yet being in some measure coincident with all prayer publick private and secret it 's congruous to treat of such as are of great use as to the management of our present duty and therefore must refer to a double head 1. Quest How to manage secret prayer as 't is coincident with prayer in general so that it may prevail 1. Use some preparation before it rush not suddenly into the awful presence of God Sanctuary preparation is necessary to sanctuary communion Such suitable preparatory frames of the heart come down from God Thou wilt prepare the heart and cause thine ear to hear 'T was a good saying of one intime devotè nunquam mens orat quae se c. praemeditationibus priùs non excitat He never prays ardently Psal 10.17 Richard de S. Vict. de erud hom in t l. 1. c. 7. Dan. 9.3 2 Chron. 20.3 Isa 26.9 that does not premeditate savourly Daniel when he made that famous prayer it 's said he set his face to seek the Lord. Jehoshaphat also set himself to seek the Lord. The Church in her soul desires the Lord in the
night and then with her spirit seeks him early Desires blown by meditation are the sparks that set prayer in a light flame The work of preparation may be cast under five heads when we apply to solemn and set prayer 1. The consideration of some attributes in God that are proper to the intended petitions 2. A digestion of some peculiar and special promises that concern the affair 3. Meditation on suitable arguments 4. Ejaculations for assistance 5. An engagement of the heart to a holy frame of reverence and keeping to the point in hand Cypr. de Orat. p. 106. 6. edit Nec quicquam tunc animus quam solum cogitet quod precatur was serious advice from Cyprian let the soul think upon nothing but what it is to pray for and adds that therefore the ministers of old prepared the minds of the people with sursum corda let your hearts be above For how can we expect to be heard of God when we do not hear our selves when the heart does not watch while the tongue utters The tongue must be like the pen of a ready writer Psal 45.1 to set down the good matter which the heart indites take heed of ramblings to preach or tell pious stories while praying to the great and holy God is a branch of irreverence and a careless frame of spirit Heb. 12.28 2. Humble confession of such sins as concern and refer principally to the work in hand Our filthy garments must be taken away when we appear before the Lord that hath chosen Jerusalem Look upon my afflictions Zech. 3.4 Psal 25.18 Psal 39.8.12 Psal 103.3 cries David and forgive all my sins There are certain sins that often relate to afflictions First deliver me from my transgressions then hear my prayer O Lord for this is the heavenly method he first forgiveth all our iniquities and then healeth all our diseases A forgiven soul is a healed soul while a man is sick at heart with the qualms of sin unpardoned it keeps the soul under deliquiums and swooning fits that it cannot cry strongly unto God and therefore in holy groans must discharge himself of particular sins and pour out his soul before God Thus did David in that great penitential Psalm Psal 51.4 Isa 59.2 Ezra 9.6 For sin like a thick cloud hides the face of God that our prayers cannot enter We must blush with Ezra and our faces look red with the flushings of conscience if we expect any smiles of mercy Our crimson sins must dye our confessions and the blood of our sacrifices must sprinkle the horns of the golden altar before we receive an answer of peace from the golden mercy seat When our persons are pardoned our suits are accepted and our petitions crowned with the Olive-branch of peace 3. An arguing and pleading Spirit in prayer This is properly wrestling with God humble yet earnest expostulations about his mind towards us Psal 74.1 Isa 64.9 Why hast thou cast us off for ever why doth thine anger smoke Be not wroth very sore O Lord remember not iniquity for ever see we beseech thee we are thy people If so why is it thus as frighted Rebekah flies out into prayer An arguing frame in prayer cures and appease◠(f) Psal 34.4 Gen. 25.22 Psal 27.4 Psal 22.1 21. Psal 80 4. Jer. 14 8 9. the frights of spirit and then inquires of God The Temple of prayer is call'd the souls inquiring place Why is God so far from the voice of my roaring Thou hast heard me from the horns of the Vnicorns Art thou angry with the prayers of thy people and how long turn us again and cause thy face to shine upon us O hope of Israel why like a wayfaring man like a man astonied O Lord thou art in the midst of us and we are called by thy name leave us not I must refer to Abraham Jacob and Moses Joshuah David and Daniel how they urged arguments with God Sometimes from (a) Ps 5 7. 6 4 31 16. the multitudes of God's mercies from (b) Psal 4.1 6.9 22.4 21. 31. 2 3 7. 140.7 the experience of former answers from the Name of God from (c) Psal 9.10 16.1 their trust and reliance upon him (d) Psal 17.1 from the equity of God (e) Psal 31.17 34.1 from the shame and confusion of face that God will put his people to if not answered and that others will be driven away from God and lastly from (f) Psal 20.5 35 18. the promise of peace These and many like pleadings we find in Scripture for patterns in prayer which being suggested by the spirit kindled from the altar and perfumed with Christ's incense rise up like memorial pillars before the oracle Let 's observe one or two particular prayers what instant arguments holy men have used and pressed in their perplexities 2 Chron. 20.10 c. Jehoshaphat what a working prayer did he make taking pleas from God's Covenant dominion and powerful strength from his gift of the Land of Canaan and driving out the old inhabitants ancient mercies from his Sanctuary and his promise to Solomon from the ingratitude and ill requital of the enemies with an appeal to God's equity in the case and a humble confession of their own impotency and yet that in their anxiety their eyes are sixt upon God You know how gloriously it prevailed when he had set ambushments round about the Court of Heaven v. 8. and the Lord turn'd his arguments into ambushments against the children of Edom c. Yea this is set as an instance (g) Joel 3.2 how God will deal against the Enemies of his Church in the latter days Another is that admirable prayer of the Angel of the Covenant to God for the restauration of Jerusalem Zech. 1.12 wherein he pleads from the length of time and the duration of his indignation for threescore and ten years from promised mercies and the expiration of Prophesies and behold an answer of good and comfortable words from the Lord and pray observe that when arguments in prayer are very cogent upon a sanctified heart such being drawn from the divine attributes from precious promises and sweet experiments of God's former love it 's a rare sign of a prevailing prayer 'T was an ingenious passage of Chrysostom concerning the woman of Canaan Chrys in Mat. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor distressed creature was turned an acute Philosopher with Christ and disputed the mercy from him O 't is a blessed thing to attain to this heavenly Philosophy of prayer to argue blessings out of the hand of God Here 's a spacious field I have given but a small prospect where the soul like Jacob does in arenam descendere enter the lists with omnipotency and by holy force obtain the blessing 4. Ardent affections in prayer betokening a heart deeply sensible are greatly prevalent Exod. 14 15. A crying prayer pierces the
Luke 6.12 But such as are fill'd with impertinent multiplications of vain words and have neither holy reasonings nor spiritual and warm affections and yet think to be heard for their much speaking Qu. But can God be moved by our arguments or affected with our troubles He is the unchangeable God and dwells in the inaccessible light James 1.17 There 's no variableness or shadow of turning A metaphor from the fixed stars which admit no parallax Kepler Astron l. 4. p. 495. Fran. 1635 c. Argol Tab. p. 72. and therefore Astronomers cannot demonstrate their magnitude for our eyes or instruments can yet give no intelligence of any increase or diminution of their diameter or light Ans Those holy motions upon the hearts of Saints in prayer are the fruits of the unchangeable decrees of his love to them and the appointed ushers of mercy God graciously determines to give a praying arguing warm affectionate frame as the prodromus and forerunner of a decreed mercy That 's the reason that carnal men can enjoy no such mercies because they pour out no such prayers Jer. 29 10 12. Isa 45.1 2 4.11 19. The spirit of prayer prognosticates mercy ensuing Wherefore vvhen the Lord by Jeremy foretold the end of the Captivity he also pre-signifies the prayers that should open the gates of Babylon Cyrus vvas prophesied of to do his vvork for Jacob his servants sake and Israel his elect but yet they must ask him concerning those things to come and they should not seek him in vain The glory of the latter days in the return of Israel is foretold by Ezekiel Ezek. 36.24 37 Rev. 21.12 17 20. but yet then the Lord will be enquired of by the house of Israel to do it for them The Coming of Christ is promised by himself but yet the Spirit and bride say come and he that heareth must say come and vvhen Christ saies he vvill come quickly Even so come Lord Jesus Divine grace kindles these ardent affections vvhen the mercies promised are upon the wing Gerson T. 2. K K. 3 6. Prayer is that intelligible chain as Dionysius calls it that draws the souls up to God and the mercy down to us or like the Cable that draws the ship to land though the shoar it self remain unmoveable Prayer has its kindlings from heaven 2 Chron. 7.1 like the ancient sacrifices that vvere inflam'd vvith celestial fire 6. Submission to the allwise and holy Will of God This is the great benefit of a Saint's communion with the spirit that he maketh intercession for them according to the Will of God Rom. 8.27 When promised mercies are revealed in more absolute terms the sanctified Will concenters with the Will of God When vve pray for holiness there 's a concurrence with the Divine Will 1 Thess 4.3 Rom. 12.1 2. For this is the Will of God even your sanctification When we pray that our bodies may be presented a living sacrifice acceptable to God vve then prove vvhat is that good acceptable and perfect Will of God But I speak here as to outward mercies and enjoyments and the gradualities or degrees of graces and spiritual mercies But as to substance of spiritual mercies the pomises in such cases run freely as if in any place there seem to lye any limitations or conditions those very conditions are otherwhere graciously promised to be vvrought in us In the Covenant of grace God does his part and ours too As when God commands us to pray in one place he promises in another place (a) Zec. 20.10 to pour out upon us a Spirit of grace and supplication God commands us to repent and (b) Ezek 14.6 turn unto him In another place (c) Lam. 5.21 Jer. 31.18 Turn thou me and I shall be turned for thou art the Lord my God and again turn thou us unto thee O Lord and we shall be turned (d) Ezr. 18.31 make you a new heart and a new spirit otherwhere (e) Ezek. 36.26 27. A new heart will I give you and a new spirit will I put within you c. and cause you to walk in my statutes that (f) Col. 1.9 10. ye might walk unto all pleasing says Paul for this cause I cease not to pray for you c. that he would (g) Heb. 11.21 work in you that which is well-pleasing in his sight Work out your salvation (h) Phil. 2.12 13. for it is God that worketh in you to will and to do of his good pleasure Precepts promises and prayer are connext like so many golden links to excite encourage and assist the soul in spiritual duties But in other cases as to temporal and temporary mercies let all thy desires in prayer be formed with submission guided by his counsel and prostrate at his feet and acted by a faith suitable to the promises of outward blessings and then it shall be unto thee (i) Mat. 15 28. Gerson T. 2. even as thou wilt He said well cardo desideriorum sit voluntas Dei exaudiat pete cardinem Let all thy desires as to temporals turn upon the hinge of the divine good pleasure That man shall have his own Will that resolves to make God's Will his God will certainly bestow that which is for the good of his people Psal 34.18 and 84.11 Math. 7.11 Rom. 8.28 One great point of our mortification lies in this to have our Wills melted into God's and 't is a great token of spiritual growth when not only content but joyful to see our Wills crost that his may be done We pray that his Kingdom may come let it appear by sincere prayer that his Will may be done When our Wills are sacrificed in the flames of holy prayer vve many times receive choicer things then we ask expresly 'T was a good saying non dat quod volumus ut det quod malimus God many times grants not what we will in the present prayers that he may bestow what we had rather have when we have the prayer more graciously answered than we petitioned we know not how to pray as we ought but the spirit helps us out with groans that secretly hint a correction of our wills and spirit in prayer Rom. 8.26 In great anxieties and pinching troubles nature dictates strong groans for relief but sustaining grace Heb. 12.10 and participation of divine holiness mortification from earthly comforts excitation of the soul to long for heaven being gradually weaned from the Wormwood-breasts of these sublunary transient and unsatisfying pleasures and the timeing of our hearts for the seasons wherein God will time his deliverances are sweeter mercies than the present return of a prayer for an outward good into our bosoms What truly holy person would lose that light of God's countenance Psal 4.6 7. which he enjoyed by glimpses in a cloudy day for a little corn and wine Thou hast put more gladness into my heart says David Nay in many cases
bring us into his prâ—sâ— Tâ—ke heed then of quenching the Spirit of God He that is 〈…〉 knows the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 3.8 the voice of the spirit When th◠〈…〉 word or softned by afflictions or feels some holy groans and sighs excited by the spirit that 's a warm time for prayer Rom. 8.27 then we enjoy the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intimations of the spirit of God or when prophesies are nigh to expire then there are great workings and searchings of heart in Daniel Zechary Simeon and Anna or when some promise comes with applying power Therefore hath thy Servant found in his heart to pray this prayer unto thee 2 Sam. 7.27 28. Cant. 7.9 for thou hast promised this goodness unto thy Servant When we find promises dropt into the soul like wine it causes the lips of them that were asleep to speak 3. Keep Conscience tender of and clean from secret sins With what face can we go to a friend to whom we have given any secret affronts and will ye be so bold as to come before the God of heaven when he knows ye maintain some secret lust in your heart De Orat. p. 213. Prov. 28.9 Darest thou to bring a Dalilah with thee into this sacred closet True is that of Tertullian Quantum à praeceptis tantum ab auribus Dei longè sumus He that turns his ear from God's precepts must stop his mouth in the dust if God turn his holy ears from his cries When our secret sins are in the light of his countenance we may rather expect to be consumed by his anger and troubled by his wrath Psal 90.7 8. Object But then who may presume and venture into Secret Communion Ans True if God should strictly mark what we do amiss who can stand David was sensible of this objection Psal 130.3 4. but he answers it humbly There is forgiveness with thee that thou mayest be feared If we come with holy purposes to leave all sin he hath promised to pardon abundantly His thoughts and waies are not as ours Isa 55.7 guilt makes us fly his presence but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities Mic. 7.19 sweetly draws the soul to lye at his foot for mercy Though we cannot as yet be so free as formerly while under the wounding sense of guilt Psal 51.12 Psal 69.5 yet when he restores to us the joy of his salvation he will again uphold us with his free spirit Yet take heed of Scars upon the soul God knows our foolishness and our guiltinesses are not hid from him yet we come for purging and cleansing mercy A godly man may be under the sense of divine displeasure for some iniquity that himself knoweth as the Lord spake of Eli yet the way to be cured 1 Sam. 3.13 Mark 5.23 is not to run from God but like the distressed woman come fearing and trembling and fall at his feet and tell him all the truth But if prayer have cured thee sin no more lest a worse thing come unto thee For if we regard iniquity in our heart Psal 66.18 the Lord will not hear us but the guilt may stare conscience in the face with great amazement As 't is storied of one that secretly had stoln a sheep it ran before his eyes in prayer that he could have no rest How strangely will memory ring the bell in the ears of conscience If we have any secret sin in deliciis if we look but a squint with desires and secret thoughts after our peace-offerings to meet our beloved lusts again this is dangerous Prov. 7.14 God may justly give up such to cast off that which is good to cleave to their Idols and let them alone Hos 4 17. 6.3 Gerson T. 2. p. 76.6 But if the face of the heart be not knowingly and willingly spotted with any sin or lust bating infirmities which he mourns under then thy countenance through Christ will be comely in the eye of God and thy voice sweet in his ears and as he said Qui benè vivit semper orat a holy life vvill be a vvalking continual prayer his very life is a constant petition before God 4. Own thy personal interest with God and plead it humbly Consider whom thou goest to in secret pray to thy father who seeth in secret Canst thou prove thy self to be in Covenant vvhat thou canst prove thou mayest plead Psal 50.15 16. and have it successfully issued In prayer vve take God's Covenant into our mouths but without a real interest the Lord expostulates with such what have they to do with it God never graciously hears but 't is upon interest This argument Solomon presses in prayer for they be thy people and thine inheritance 1 Kings 8 51. Thus David pleads (a) Ps 140.6 Thou art my God hear the voice of my supplication (b) 119 94. I am thine Lord save me (c) 116.16 Truly I am thy servant I am thy servant Arias turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by obsecro quaeso I beseech thee O Lord I am thy servant God will avenge his elect when they cry unto him I was cast upon thee from the womb Luke 18.7 Psal 22.10 thou art my God from my mothers belly Therefore Asa turns the contest heavenward O Lord thou art our God let not mortal man prevail against thee 2 Chron. 14.11 Psal 119.176 Thou takest me for the sheep of thy fold and the servant of thy houshold therefore seek me When Israel shall be refined as silver and tried as gold they shall call on his name and he will hear them I will say it is my people my tried refined golden people and they shall say the Lord is my God Zech. 13.9 When thou canst discern the print of the broad seal of the Covenant upon thy heart and the privy seal of the spirit upon thy prayers and canst look upon the Son of God in a sacerdotal relation to thee thou may'st (a) Heb 5.16 come boldly to the throne of grace in time of need 5. Be very particular in secret prayer both as to sins wants and mercies (b) Psal 32.5.51.9 Hide none of thy transgressions if thou expect a pardon Be not ashamed to open all thy necessities David argues (c) Psal 40.17 70.5.86.1.109.22 because he is poor and needy four several times he presses his wants and exigences before God like an earnest but holy beggar and (d) Psal 142.2 Job 23.4 shewed before him his trouble from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram presents before him his ragged condition and spreads open his secret wounds as Job said he would order his cause before him from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disponerem instruerem marshal every case as a battel in rank and file There we may speak out our minds fully and name the persons that
Joshua and then to say boldly the Lord is our helper c. For the special ground of the answer of prayer lies in the (d) Psal 50.15.65.24 performance of a promise Simeon lived upon a promise and (e) Luke 2.29 expired sweetly in the arms of a promise in the breathings of a prayer Sometimes the soul depends for an answer by vertue of the Covenant in general as of that (f) Gen. 17.7 I will be thy God sometimes by the great (g) Joh. 14.26 remembrancer draws water out of some (h) Isa 12.3 well of salvation but in both God's faithfulness is the soul's surety Hence it is that David in prayer does so often argue upon the veracity and truth of God and the Church in Micah is so confident that the (i) Mic. 7.20 mercy promised to Abraham and confirmed in truth to Jacob should be plentifully performed to his people Israel 9. Sober and serious resolutions before God in prayer the 119 Psalm is full of these (k) Psal 119.6 I will keep thy statutes (l) v. 32. I will run the way of thy commandments (m) v. 46. I will speak of thy testimonies before Kings (o) v. 106. I have sworn and will perform it that I will keep thy righteous judgments and other where (p) Psal 80.18 quicken us and we will call upon thy name and again (q) Psal 101.2 O when wilt thou come unto me I will walk within my house with a perfect heart Visit me with answers of mercy to prayer and then the soul makes holy stipulations and compacts of obedience to God Thus Jacob (r) Gen. 28.22 if God will be with me then shall the Lord be my God and resolves upon a house for God and reserving the tenth of all his estate to his service and worship where the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si if is not to be taken for a single conditional as if God should not bestow what he promised he should not be his God Rivet in loc p. 489. that were a great wickedness but 't is a rational particle or of order and time Because or since God is graciously pleased to promise I will acknowledg him to be the God whom I adore by erecting a Temple and paying tithes to maintain his worship But whatever it is that the soul in distress does offer to God in promise be not slack to perform Gen. 35.3 〈◊〉 â— 4 for many times answers of prayer mâ—y delay till we have performed our promises (a) Psal 96.13 19. David professes to pay what his lips had uttered in trouble for God had heard him If we break our words to God no wonder if we feel what the Lord threatned to Israel that they should know (b) Num. 14.34 his breach of promise 10. A waiting frame of spirit in prayer I waited patiently for the Lord he inclined to me and heard my cry Psal 40.1 Psal 38.15 Psal 123.2.130.6.143.8 Mich. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expected with expectation he walkt up and down in the gallery of prayer This is set forth by hope till God hear In thee O Lord do I hope thou wilt hear O Lord my God our eyes must wait upon the Lord our God till he have mercy upon us more than those which watch for the morning and persist praying cause us to hear thy loving kindness in the morning for in thee do we trust and say with Micah I will look unto the Lord I will wait for the God of my salvation my God will hear me Hoping expecting trusting living upon the promise and looking for an answer of peace as he said of prayer sagitta movetur post quietem sagittantis navis quiescentibus nautis Gerson When an archer shoots an arrow he looks after it with his glass to see how it hits the mark So says the soul I 'le attend and watch how my prayer flies towards the bosom of God and what messages return from heaven As the seaman when he has set sail goes to the helm and the compass and sits still and observes the Sun or the pole-stars and how the ship works and how the land-marks form themselves aright according to his chart So do you when you have been at prayer mark your ship how it makes the port and what rich goods are laden back again from heaven Most men lose their prayers in the mists and fogs of non-observation and thus we arrive at the second question 2. Quest How to discover and discern answers to secret prayer that the soul may be satisfied that it hath prevailed with God Let us now consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendition or reply to prayer in the text he will return it into your bosoms and as to this in general when the mercy sought for is speedily and particularly cast into your arms Psal 104.28.147.9 Like the irrational creatures in their natural cries seek their meat from God and gather what he gives them and are filled with good When God openly returns to his children there is no further dispute for the worst of men will acknowledg the divine bounty Acts 14.17 when he fills their hearts with food and gladness But when cases are a little dubious 1. Observ The frame and temper of thy spirit in prayer how the heart works and steers its course in several particulars 2 Cor. 1.17 1. A holy liberty of spirit is commonly an excellent sign of answers a copious spirit of fluentness to pour out requests as out of a fountain As God shuts up opportunities so he shuts up hearts when he is not inclined to hear The heart 's sometimes lockt up that it cannot pray or if it does and will press on it finds a straitness as if the Lord had spoken as once to Moses Speak no more to me of this matter Deut. 3.26 Ezek. 14.14 7.2 7 11. or as God spake to Ezekiel though Noah Daniel and Job should intreat for a Nation when the time of a land is come there is no salvation but for their own souls When God intends to take away near relations or any of his Saints unto himself many times neither the Church of God nor dear friends have either apt seasons or hearts to enlarge The bow of prayer does not abide in strength God took away gracious Josiah suddenly 2 Chron. 35.25 the Church had time to write a book of Lamentations and to make it an ordinance in Israel but no time for deprecation of the divine displeasure in it but in Hezekiah's case there was both a season and a heart enlarged in prayer and the prophet crying for a sign of the mercy Holy James might be quickly dispatcht by the sword of Herod-Agrippa 2 Kings 20.11 Act. 12.2 12. but the Church had time for supplication in behalf of Peter When the Lord is pleased graciously to grant space of time and enlargement of heart 't is a notable
such a prayer as this O that the Lord would lengthen this triumphant day and the (c) Jos 10.12 Lord heard his voice The tribes beyond Jordan in a (d) 2 Chr. 5 23. battel with the Hagarites Jehoshaphat in a sore strait (e) 18.31 at Ramoth Gilead Sampson ready to perish at Lehi (f) Judg. 15.18 16 28. with thirst and when blind exposed to contempt in the Temple of Dagon David near (g) 1 Sam. 30.6 stoning at Ziglag and when flying from Absalom in the ascent of (h) 2 Sam. 15.31 Mount Olivet Elisha at Dothan compast with a Syrian host (i) 2 King 6.17 Lord open the young man's eyes In the midst of lawful and laborious callings Boaz to the reapers (k) Ruth 2.4 the Lord be with you we may pray that our Oxen (l) Psal 129.8 may be strong to labour no breaking in or going out nor no complaining in our streets It sanctifies the plow as Jerom said of the fields of Bethlehem quocunque te verteris Psal 144.14 ad Marcellum p. 129 T. 1. arator stivam teneus Alleluja decantat c. The tillers of the field and the dressers of vineyards sang David's psalms it keeps the shop and inclines the hearts of customers it bars the doors it quenches fire it blesseth thy children (m) Psal 147.13 within thee it preserves thy going out and coming in (n) 128.1 Jacob found it to rest upon his children going a journey (a) Gen. 43.14 to Egypt it closes the eyes with (b) Psal 3.5.4 8. sweet sleep it (c) Job 3â— 10 Psal 139.18 given Songs in the night and wakens the soul in the arms of mercy It sits at the helm when a (d) Psal 107.28 Jon. 1.6 storm rises at sea it gives strength to Anchors in roads and prosperous gales to the venturous Merchant When in the palace at dinner Nehemiah presents the cup to his prince he presents also a Michtam a golden (e) Neh 3.4 2 Chro. 34 27 Luke 17.5 Gen. 49.18 2 Chron. 2 4. Act. 7 60. prayer to the King of Heaven at the reading of the law Josiah was heard as to some secret cries to Heaven At a holy conference in a journey the Disciples occasionally pray Lord increase our faith Jacob on his dying pillow predicting future events to his children falls into a holy rapture I have wait ed for thy salvation O Lord. At sacred death in martyrdom Zechariah cries out the Lord look upon it and require it and Stephen under a showr of stones melts in prayers for the stony hearts that slung them Lord lay not this sin unto their chage and our blessed Saviour in his greatest agonies makes a tender hearted prayer Father forgive them they know not what they do Luke 23 34. 1 Sam. 1.17 and lastly in the distresses of others Eli puts a sudden petition for Hannah the God of Israel grant thee thy petition In these and many like cases the holy word stores us with patterns for ejaculation in all extremities which I cannot now digest and improve only in a few words lets take a view of the usefulness of such a sudden flight of the soul to Heaven 1. It helps us to a speedy preparative for all duties Lam. 3 4â— with such an ejaculation le ts lift our hearts with our hands to God in the Heavens 2. It is a guard against secret sins in the first risings and the first assaults of temptation 3. It suffers not divine mercies to slip by unobserved in a wakeful Christian and proves a fruitful mother of gratitude and praise 4. It sanctifies all our worldly imployments 1 Tim 4. â— 5. it fastens the stakes in the hedge of divine protection and turns every thing to a blessing 5. It s a Saints buckler against sudden accidents a present antidote against frights and evil tidings It s good at all occasions and consecrates to us not only our meals but every gasp of air c. 6. It s a sweet companion that the severest enemies can't abridge us of Outward ordinances and closet duties they may cut off the little (a) Ezr. 9 8. nail in the holy place they may pluck out But no labyrinth no prison not the worst of company can hinder this coelo restat iter in the very face of adversaries we may lift our souls to God No more of this le ts briefly conclude with some uses Vse Vse Cant. 4 12. To convince such of their dangerous state that neglect sacred duties that have no heart-communion that draw no water out of this sealed fountain But all they do is in publick only it 's a suspicious token of hypocrisie since the kernel and soul of religion lies so much in the heart and closet mark the phrase in the text how it varies thy Father that is in secret be sees in secret God's eye is open upon thee in the closet and if thy eye be open upon his thou mayst see a glorious beauty The excellency of grace lies in making conscience of secret sins and secret duties 2. To examine such as perform secret duty but not from a sincere principle like Amaziah 2 Chron. 25.2 that prays but not with a perfect heart like Ahab they mourn but with Crocodile tears such as do it only because they find precept or example for it and therefore to quiet conscience will into secret but converse only in the shell and trunk of a duty that rest in the naked performance but matter not whether they tast of the sweet streams that flow in from heaven in the golden pipe of an ordinance what account can such render that go into their closets but like Domitian to catch flies only Sueton. in Domit. c. 3. and when the doors are shut to the world their hearts are shut to heaven and communion with God He that sees in secret beholds the evil frame of such a heart and will one day openly punish it 3. To excite and awaken all to this excellent duty and to manage it in an excellent manner Would ye live delightfully would ye translate heaven to earth then keep up communion in secret prayer to know him to discern his face to behold the lustre of his eye that shines in secret Remember the glorious person that meets in your closets all the world yields not such a glittering beauty as a gracious person sees when he is in a happy frame at secret prayer Shut your eyes when ye come out for all other objects are but vile and fordid and not worth the glances of a noble soul O the sweetness the hidden manna that the soul tasts when in lively communion with God! Psal 31.19 Part of that which is laid up for Saints in glory let us a little relish our spirits with it 1. Consider what amorous agonies the soul delights to conflict with in serret fears that raise confidence humility that exalts tremblings that embolden bright clouds
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
steps and the World beginneth at that which is nearest to them and Reason will proceed by these degrees 1. The excellent holy lives of Christians are better than other mens 2. Therefore Christians are better than other men 3. Therefore their Religion is the best or the Word and Work which make them such 4. Therefore the Spirit is good which makes them good the Saviour is good who giveth them that Word and Spirit and God the Fountain of all even the Father of Mercies Is the Fountain of all good and consequently the End of all And thus God is known and glorified by our works II. The works which thus glorifie him are first to be described in general and then enumerated in special I. In General 1. They must be such as make or shew men to be in their places like to God They must be such as represent the particular Perfections of God which are called his Communicable Attributes and such as declare his Relations to us and such as declare his Attributes as so related and his works Aâ— 1. We must so live that men may see that indeed we take not our selve to be our own but God to be our absolute Owner and that it is not our selves but He that must of right dispose both of us and ours and that we willingly stand to his disposal 1 Cor. 6.19 Ye are not your own 2. We must so live as may declare that we are not lawless nor the mere servants of men but the resolved Subjects of God the Soveraign King of all and that really we are ruled by his Laws and Will and not by our own lusts or wills nor by the wills of any but as under him and that we fear not any hurt to the flesh or them that can but kill the body in comparison of that one Law-giver and Judge who is able to save or to destroy for ever Luke 12.4 Jam. 4.12 1 Cor. 7.23 and that we are moved more by his Promises than by all that mortal men can give us and trust wholly to the Heavenly reward of glory and not to the transitory prosperity of this world believing that God is True and Just and none of his Word shall ever fail 1 Pet. 1.3 We are begotten again unto a lively hope through the Resurrection of Christ to an Inheritance incorruptible c. 3. We must so live as may declare that God is our Grand Benefactor from whom we have all the good that ever we received and from whom we hope for all that ever we shall possess and that he is infinitely good the Original and End of all created good We must live as those that believe that we are made for God even to glorifie him and please his blessed Will not by making him beholden to us but by a willing receiving of his mercies and a willing improvement of them to our own felicity And as those that believe that his love is better than life it self and that to know him and love him and glorifie him for ever is the ultimate End and Happiness of man Psal 4.7 8. and 63.3 and 73.25 26 28. Phil. 3.7 8. Matth. 6.33 1 Pet. 1.5 6 8 9. 2 Cor. 5.1 2. And we must so live in relation to Christ and to his Spirit as may declare to the world that the mercy of the Father is conveyed to us by the Son and the Grace of the Father and Son by the Spirit and what wonders of Wisdom Goodness and Power Truth and Justice Holiness and Mercy are manifested in Christ and his Mediation to Mankind Gal. 2.20 Eph. 3.16 17. Phil. 1.20 21. Job 17.10 3. In sum the works that glorifie God must have these three parts of his likeness upon them 1. They must be works of Light like the Light which from the Father of Lights doth illuminate us Christians must be much wiser than the men of the world in holy though not in worldly things Col. 1.9 28. and 3.16 Darkness is the state of Satan's Kingdom and ignorant Christians are scandalous and a dishonour to Christ not those that are ignorant of unnecessary unprofitable or unrevealed things but those that are ignorant of revealed necessary saving truths 1 Cor. 3.2 Heb. 5.11 12. 2. They must be works of Holy Love to God and Man which shew that God and Goodness have our hearts and that we would imitate God in doing good to all according to our places and power Gal. 6.10 Rom. 13.10 11 12. 3. They must be works of Life and Power where serious diligence expresseth zeal and we set our selves no lower bounds than with all our heart and mind and might 2 Tim. 1.7 Rom. 12.11 Thus much for the general description of them II. The description of a Christian whose works glorifie God according to Scripture and Experience may be given you in the following particulars I. He is one that placeth his saving Religion in the practical knowledge of the only true God and Jesus Christ the Saviour whom he hath sent Joh. 17.3 He puts no limits to his endeavours after useful knowledge but what God hath put by his Word or Providence He would abound in holy wisdom and thinks it worth his greatest diligence and is still upon the increasing hand He hath so much knowledge of the lesser matters of Religion as to keep him from scandalous miscarriages about them but it is the knowledge of God and of a crucified and glorified Christ in which he taketh wisdom to consist Joh. 17.3 1 Cor. 2.2 This is the Light in which he hath his daily conversation the Light which governeth his will and practice which feedeth his Meditations his prayers and his discourse which repelleth his temptations which maintaineth his hope and is his daily work of Recreation his Food and Feast For Men will now perceive 1. That his Religion is not a matter of names and words and trifling Controversies but hath the greatest and most excellent Subject in the world And as Nature teacheth all to reverence God so it will tell them that they must reverence that Religion that Conversation and that Person who is most Divine and where the most of God appeareth 2. And they will see that his Religion consisteth not in uncertainties which no man can be sure of when he hath done his best but in things so sure as none should doubt of which will easily bring men over to consent and shame or silence Contradicters 3. And then they will see that it is a Religion which all sober personr are united in and doth not lose its Authority or Reverence by the divisions wranglings and digladiations of Sects of different minds for God is denied by no sober man nor the Essentials of Christianity by any true Christian 4. And men will see that our Religion is no matter of Indifferency which one may do well enough without but of absolute necessity to Salvation and that which man was made and redeemed for And a Religion of the greatest Subject the greatest
and 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
consider your selves out of Christ 't is necessary for believers to do so sometimes I do not say you should put off Christ that must never be done but it may be convenient as the case stands to let the wedding garment hang loose about you that you may see your own poverty and nakedness and then cover all again and admire the free grace of God who hath provided thee a better righteousness than any thou canst see in thy self to trust in and to ground thy hope upon This is the way to correct the exorbitancy of thy immoderate hope and to keep it within its proper sphere We never have more lively heart-ravishing thoughts and apprehensions of free grace than after fresh and warm apprehensions of our own vileness and wretchedness by nature Ephes 2.3 by nature the children of wrath and then he breaks out into a great admiration of the mercy of God verse 4. 2. Directions against that kind of Presumption that is of God and his mercy which I call'd a fond credulous presumption 1. Study the doctrine of Election that tells us that God is the Soveraign Lord of the whole world hath put a vast difference between man and man there are some that he hates as well as some that he loves of the same lump of clay some made vessels unto honour and some unto dishonour some vessels of wrath fitted to destruction some vessels of mercy prepared unto glory Rom. 9.20 21 22 23. That God is a free voluntary Agent not necessarily bound to chuse thee or me rather than others No he hath mercy on whom he will have mercy and whom he will he hardneth verse 18. Whence is it then that men are so confident of the favour of God you may be in the number of the many that are called and yet not in the number of those few that are chosen for all your confidence hath Electing Redeeming Love set any peculiar mark upon thee by which thou maist be known and distinguished from the reprobate world at the last day if not 't is strange presumption in thee to nourish such vain hopes 2. Consider the strict limitations and provisoes of the Covenant of Grace by which all obstinate impenitent sinners remaining such are shut out from mercy and art not thou such an one examine thy self hath grace taught thee to deny ungodliness till then it will never save thee 3. Consider the difficulty of Salvation 't is not so easie a matter to get to Heaven as you imagine narrow is the way strait is the gate and few there be that find it The righteous are scarcely saved 1 Pet. 4.18 Things that are arduous and difficult are not easily swallowed will not in reason admit of a rash credulous hope but call for serious counsel and debate There are in such cases many agitations in the mind accessus recessus Aquin. the soul goes and comes backward and forward off and on cannot presently fix and settle it self in an even stedfast constant hope Most Christians do pass through such fluctuations and perplexities to a quiet comfortable hope of Salvation 4. Consider this also have the promises thou boastest so much of begot fear in thee as well as hope A Christian's hope is a heedful careful sollicitous hope 2 Cor. 7.1 Heb. 4.1 Hope without fear is presumption 5. Let thy hope be grounded upon some inward experience of the mighty saving power of Christ put forth upon thy soul experience worketh hope Rom. 5.4 Being confident of this very thing that he which hath begun a good work in you will perform it Phil. 1.6 To him that hath shall be given Mat. 13.12 What pledges then of divine favour what love-tokens hast thou by thee what taste and sight of the goodness and grace of God we hope for the complement and perfection of that which in some measure we have already attain'd when we see God pursuing us with his kindness in any particular expression of his love this begets hope that we shall have all at last those greater things that are promised God's end in bestowing lesser mercies upon us is to quicken and strengthen our hope of greater 't is strange presumption for persons who never received the least token of special grace from God to expect such great things as heaven and glory God gives many things before he gives heaven don't think at first dash to have heaven there are many preparatory mercies alwayes antecedent to that the Saints are compassed about with mercy and Songs of deliverance Psal 32.7 10. And from those experiences they argue as David did 1 Sam. 17.32 He will do this and that for us and not destroy us after he hath done us so much good But if thou hast nothing to shew as a convincing evidence of Gods love and good will to thee it looks too much like presumption to hope for pounds for the whole sum before we have received the earnest-penny Hope is not the first work of the Spirit upon the heart 't is a secondary grace the natural result of faith which gives very satisfactory intimations of God's love to us and so begets hope in us Consult therefore the experiences of God's goodness to you in some measure before you soar too high in the actings of your hope Secondly Directions against Despair 1. To those in Christ who are sometimes liable to these fainting fits and find their hope shaken are to seek of it being suddenly struck with an amazing sight and sense of sin and wrath they conclude their case desperate and cry out as Job did Job 44.19 c. The devil hath two wayes or methods by which he seeks to undermine and overthrow the hope of a Christian I shall discover both to you and endeavour to secure you against both 1. If thy Hope be strong and lively he will slander it with the name of presumption that he may shake thy confidence and discourage thee from those eminent actings of thy hope wherein thou hast had so much comfort he does envy thy happiness he would fain clip the wings of thy faith and hope that he may rob thee of the joy of thy Salvation and keep thee at a low ebb all thy dayes he would take off thy helmet that he may knock thee down at one blow Groundless fears of presumption do exceedingly bauk and check our hope bring it into suspence which is negative despair In such conflicts and fierce assaults gird up thy self stand fast and hope to the end hold fast thy confidence and that you may do this Call in thy faith to maintain and justifie thy hope as rightly grounded upon Gospel-promises and consequently capable of no excess Let it run in the right Channel never so swiftly and rise never so high 't is so much the better true grace is not confined to such a scantling or degree it can never be overgrown its beauty and comeliness do increase with its stature the greater the larger the fuller the higher it is
and eternal blessings He denies the pebble but gives you the pearl withholds shadows and trifles but gives you what is solid and substantial you have not worldly wealth but you have the Pardon of sin the Love of God Adoption Vnion with Christ c. You have no inheritance here but you are heirs of the * Dejectae mentis est qui familiaris rei meminit cum vocatur ad regnum Chrysolog Serm. 22. Kingdom Jam. 2.5 the inheritance that is incorruptible undefiled that fadeth not away 1 Pet. 1.4 is yours you have little in the stream but all in the fountain God is yours and in him †Semper est dives Christiana paupertas quia plus est quod habet quà â—â— quod non habet nec pavet injusto mundo indigentiâ laborare cui donatum est in omnium rerum Don ino omnia possidere Leo. Serm. 4. de Quadrag Suâ—h who have better Estates what are they to consider in order to contentment all is yours And are these things true certainly then you have no reason to complain or to be discontented because of your poverty Pray under heart-risings because of this turn your thoughts upon what hath been hinted work these and such like Considerations home upon your hearts be intent upon them weigh them throughly and I hope this will very much settle and quiet your spirits under the lowness of your Estates 2. Secondly There are Some with whom it is much better they have a good Allowance from God a comfortable supply in these things so that they want nothing convenient or necessary Nay there are some who abound in wealth riches flow in upon them their coffers are full of silver and gold their in-comes vast and great and yet neither of these have learned to be content no not in their good state Discontentedness lodges not only in the breasts of them who have nothing but of some who have a competency yea of some who have abundance of these things both are dissatisfied with their Condition as thinking they have not enough and therefore are full of vexatious desires after more Now if this be your condition without and your frame within then 't is a most necessary Enquiry how and wherein you are to act Consideration so as thereby to arrive at contentment For answer to which I shall direct you to a few things Consider therefore 1. The greatness of the sin of discontent in you above what it is in the persons spoken of before 'T is in them who want what is necessary very sinful but in you to whom God is so good and bountiful 't is out of measure sinful We blame the beggar that is angry though we give him nothing but if we give him something be it never so little especially if we give liberally to him and yet he grumbles and repines this aggravates his crime exceedingly So here 't is a great sin in the poorest to murmur against the Lord but in you to vvhom he is so liberal at least to give you enough the sin is much greater This speaks you to be guilty of prodigious ingratitude to God and of very inordinate love to the world both of which are sins of a crimson tincture 2. How contented and thankful would many be if it was but with them as it is with you Had they but pence for your shillings shillings for your pounds Quà m multos esse conjectas qui sese caelo proximos arbitrentur si de fortunae tuae reliquiis pars iis contingat Boeth de Cons Phil. l. 2. pr. 4. and pounds for your hundreds they would think themselves well provided for and serve the Lord with joyfulness Nay you yourselves in your first entrance upon the vvorld when your beginnings were very low when Jacob like you had little more then a staff in your hands Gen. 32.10 did not you then think if you might but have that measure of worldly things which now you have you vvould look upon God as dealing very graciously with you And now he hath answered your expectations and desires and yet you are not contented 3. Christians are to bound their desires after things below not to seek great things for themselves here Jer. 45.5 If God vvill give them but what is necessary they are not to quarrel for the want of what is superfluous The Covenant-indenture goes no further than food and rayment therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Nihil habet dives de divitiis nisi quod ab illo postulat pauper victum vestitum caetera omnia superflua sunt August de Verb. Dom. Cibus potus sunt divitiae Christianorum Hieron having food and raiment let us be therewith content 1 Tim. 6.8 Jacob went no higher than those Gen. 28.20 21. Christ directs us to go no further in our prayers than daily bread Math. 6.11 If vve may be supplied vvith these vve have no reason to be discontented for the vvithholding of vvhat is more A competency is all that we can or should expect The Israelites murmur if they have not Quails Manna would not content them they had their Quails but they had better have been without them 4. A little sufficeth Nature less sufficeth Grace Satis est populis fluviusque Ceresque Lucan Cito expletur naturae necessitas frigus fames simplici vestitu cibo expelli potest Hieron in Jovin Ad manum est quod sat est Senec. Parabile expositum quod natura desiderat Id. Quod naturae satis est homini non est Id. Ep. 119. Discite quà m parvo liceat producere vitam Lucan but Covetousness is never satisfied Was it not for this how happy might we be and alwayes say as to God's allowance 't is enough Nature is content Grace is thankful Corruption only is ravenous and querulous 5. A great and overgrown estate is not the best estate which if men did consider they would not be greedy to have it or discontented upon the not having of it As to the truth of this do but set Ambition and Avarice aside and let Reason Experience prudent Observation be consulted and the thing will be unquestionable Optimus pecuniae modus est qui nec in paupertatem cedit nec procol à paupertate discedit Sen. de Tranq animi There is a middle state both as to honour and riches which certainly is the best state Agur made a wise choice when he prayed Give me neither poverty nor riches feed me with food convenient for me Prov. 30.8 A full estate is not best for Duty for we often see through the naughtiness of mens hearts that they who have most in the way of Mercy do least in the way of Duty I deny not but that some who are very rich are also very good living in all due picty towards God and doing much good in their places towards men and 't is pity it should be otherwise but I fear this conjunction is somewhat rare
aliqua ex Parte cum statús sui qualitate rixetur Idem ibid. Oh this is much to be lamented Let us bring it down to our selves Paul had learnt in every state to be content we have scarce learnt in any state to be content We are not well either full or fasting When it's Summer then 't is too hot when 't is winter then 't is too cold Every condition is more or less uneasie to us If it be Mercy we complain it is not enough if affliction we complain 't is too much and so we are alwayes in statu querulo moroso as he in Seneca expresseth it The great God is willing to be pleased with what we do but how hard are we to be pleased with what he doth He finds no fault with our duties though attended with many defects if done in sincerity we will be finding fault with his Providences though there be nothing in them but what speaks infinite Wisdom and Goodness The generality of men carry it as if the fretting leprosie was upon them yea many even of those who belong to God are too much sick of this disease Surely if he was not a long-suffering and compassionate Father he would not bear as he doth with such froward Children The most like their inward state too well and their outward state too ill Such who have the world are contented without God Such who have God are not contented without the world It being thus is it not highly necessary that we should for the time to come set our selves with our utmost diligence to get a Contented spirit May be we dare not let the fire of our passion break forth but it lies smothering and hid in the heart when shall it be quite extinguished oh that that might be wholly cast out and that instead thereof sedateness of mind submission to God contentation in every condition might come in into the soul My Brethren will you fall upon the studying of this excellent lesson of Contentment You have learnt nothing in Christianity till you have learnt this you are no better than Abcedarians in Religion if you have not mastered this great piece of practical knowledg You have heard much read much of contentment but have you learnt it so as to live in the daily practice of it pray take up with nothing short of that The design of this Sermon hath been to help you herein to direct you what you are to do in order to Contentment Now will you make use of the Directions that have been given viz. to be considerative godly praying persons These are the best remedies that I could think of against that Spiritual Choler that doth so much trouble you Use them and I hope you will find the vertue and efficacy of them to this end Look to your state and course that you be godly when any thing troubles you retire for Consideration and Prayer hold on in this way and in tim you also will be able to speak these great words as to your selves that you have learnt in every state to be content How to bear Afflictions Serm. XXVII HEB. 12.5 My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Prov. 3.12 THe words are an excellent passage from the Book of the Proverbs wherein the Supreme eternal Wisdom is represented giving instruction to the afflicted how to behave themselves under troubles so as they may prove beneficial to them the counsel is that they should preserve a temperament of Spirit between the excess and defect of patience and courage and neither despising the Chastenings of the Lord by a sinful neglect of them as a small unconcerning matter nor fainting under them as a burden so great and oppressing that no deliverance was to be expected To enforce the exhortation Wisdom useth the amiable and endearing title My Son to signifie that God in the quality of a Father afflicts his people the consideration whereof is very proper to conciliate reverence to his hand and to encourage their hopes of a blessed issue The Proposition that ariseth from the words is this 'T is the duty and best Wisdom of Afflicted Christians to preserve themselves from the vicious extreams of despising the chastenings of the Lord or fainting under them To illustrate this by a clear method I shall endeavour to shew 1. What it is to despise the chastenings of the Lord and the causes of it 2. What fainting under his rebukes signifies and what makes us incident to it 3. Prove that 't is the duty and best wisdom of the afflicted to avoid these extreams 4. Apply it 1. To despise the chastening of the Lord imports the making no account of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unworthy of serious regard and includes inconsiderateness of mind and an insensibleness of heart 1. Inconsiderateness of mind with respect to the Author or end of Chastenings Job 5.6 1. With respect to the Author when the afflicted looks only downwards as if the rod of affliction sprang out of the dust and there were no superior cause that sent it Thus many apprehend the evils that befall them either merely as the productions of natural causes or as casual events or the effects of the displeasure and injustice of men but never look on the other side of the veil of the second causes to that invisible providence that orders all If a disease strikes their bodies they attribute it to the extremity of heat or cold that distempers their humours if a loss comes in their estates 't is ascribed to chance to the carelessness and falseness of some upon whom they depended but God is concealed from their sight by the nearness of the immediate agent whereas the principal cause of all temporal evils is the over-ruling Providence of God Shall there be evil in a City and the Lord hath not done it Amos 3.6 They come not only with his knowledg and will but by his efficiency Exod. 10.13 19. The Locusts that infected Egypt were as real an effect of God's wrath as the most miraculous Plague although an East-wind brought them and a West-wind carried them away The arrow that was shot at a venture and pierc't between the joynts of Ahab's armour was directed by the hand of God for his destruction 1 King 22.34 Shimei's cursing of David though it was the overflowing of his Gall the effect of his malignity yet that holy King lookt higher 1 Sam. 16.11 and acknowledged the Lord hath bidden him As the Lord is a God of power and can inflict what judgments he pleaseth immediately so he is a God of Order and usually punisheth in this world by subordinate means Now where ever he strikes though his hand is wrapt up in a cloud yet if it be not observed especially if by habitual incogitancy men consider not with whom they have to do in their various troubles this profane neglect is no less than a despising the
unto the practice of iniquity and then together solace themselves in those Satisfactions of their Lusts which their power and interest in the world do furnish them withal These are the Dainties of which an impotent longing and desire do betray the minds of unstable Persons unto a Compliance with wayes of sin and folly for I look on these Dainties to comprise whatever the Lust of the eyes the Lust of the flesh or the pride of life can afford All these David prays to be delivered from any inclination unto especially when they are made the Allurements of a course of sin In the enjoyment of these Dainties it is the common practice of wicked men to sooth up approve of and mutually encourage one another in the way and course wherein they are engaged And this compleats that goodly felicity which in this world so many aspire unto and whereof alone they are capable The whole of it is but a Society in perishing sensual enjoyments without controll and with mutual Applauses from one another This the Psalmist had a special regard unto who casting his eye towards another Communion and Society which he longed after v. 5. that in the first place presents it self unto him which is most opposite unto those mutual applauses and rejoycings in one another which is the salt and cement of all evil Societies namely Rebukes and Reproofs for the least miscarriages that shall be observed Now whereas the Dainties which some enjoy in a course of prosperous wickedness are that alone which seems to have any thing in it amongst them that is desirable and on the other side Rebukes and Reproofs are those alone which seem to have any sharpness or matter of uneasiness and dislike in the Society of the godly David ballanceth that which seemeth to be sharpest in the one Society against that which seems to be sweetest in the other and without respect unto other advantages prefers the one above the other Hence some read the beginning of the words Let the Righteous rather smite me with respect unto this Comparison and Ballance Let the Righteous smite me it shall be a kindness and let him Reprove me it shall be an excellent Oyl which shall not break my Head for yet my Prayer shall be in their Calamity The view of our Translation will evidence the words to be Elliptical in the Original by the various Supplements which we make to fill up the sense of them and render them coherent And this hath put some difficulty on the Interpretation of the Text and caused some variety of apprehensions in sober and Learned Expositors It is not unto my present purpose to engage into a discussion of all the difficulties of the Text seeing I design to found no other Doctrine thereon than what all will acknowledge to be contained in the words and their coherence I shall only therefore briefly open them with respect unto our present purpose and its concernment in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteous is any one opposed to the workers of Iniquity v. 4. any Righteous person whatever any one who is of the Society and Communion of the Righteous ones For all the World falls under this distribution as it will one day appear Let him smite me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom used in the Scripture but to signifie a severe Stroke which shakes the Subject smitten and causeth it to tremble See Prov. 23.25 1 Sam. 14.6 Psal 74.6 And as it is used for the stroke of the Hammer on the Anvil in fashioning of the Iron Isa 41.7 Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following may be taken adverbially as a Lenitive of that Severity which this word importeth Let him smite me but Leniter Benigne Misericorditer Gently Kindly Friendly Mercifully And so some Translations read the words Let the Righteous smite me friendly or kindly But there is no need to wrest the word to such unusual sense for the Psalmist intends to shew that so he may be delivered from the Society of ungodly men and enjoy the Communion of the Righteous he would not deprecate the greatest severities which according to Rule might be exercised in rebuking or reproving of him And this he doth with so full a satisfaction of mind with such an high valuation of the advantage he should have thereby that he says not he would bear it patiently and quietly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be unto me a Benignity a Mercy a Kindness as the word imports And as it seems that some reproofs at least some regular dealings of Righteous persons with us may come as a stroke that makes us shake and tremble so it is a good advance in Spiritual Wisdom to find out kindness and mercy in those that are so grievous unto our natural spirits unto Flesh and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let him reprove me This manifests what he intends by smiting in the foregoing words It is reproofs that he intends and these he calls smiting in opposition unto the flattering compliance of wicked men with one another in the enjoyment of their Dainties and with respect unto that smart unto the mind and Affections wherewith some of them are sometimes accompanied But this word directly expressing that subject matter whereof I intend to treat must be again spoken unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words have a double Interpretation for they may be either deprecatory of an evil implied or declaratory of the Psalmist's sense of the good he desired Kimchi on the place observes that his Father Joseph divided the words of the Text and began here a new sense wherein the Psalmist returns unto the close of the fourth verse Let me not eat of their Dainties and let not their precious Oyl that is their flatteries and soothings in sin break my Head but let the Reproofs of the Righteous preserve me And this sense is followed by the vulgar Latin Oleum autem peccatorum non impingat caput meum but the other Construction and sense of the words is more Natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oleum capitis the Oyl of the Head we render an excellent Oyl and countenance may be given unto that Interpretation from Exod. 30.23 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spices of the Head is well rendred Principal Spices But I rather think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oyl powred on the Head which was the manner of all Solemn Unctions is intended This being a great priviledge and the Token of the Communication of great mercy the Psalmist compares the rebukes of the Righteous thereunto and therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall not break my Head Considering Reproofs in their own Nature he calls them smitings some of them being very Sharp as it is needful they should be where we are obliged to rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a piercing and cutting manner 2 Cor. 13.10 Tit. 1.13 But with respect unto their use benefit and advantage they are like unto that
preserved and maintained and who though he could so easily destroy you and glorifie his justice hereby yet is both patient with you and willing also to be reconciled unto you and sends his Embassadors in his name to tell you that he entreats you that you would be reconciled and let these considerations affect you with ingenuous grief for sin Lastly Get conviction of the defilement of sin how your Souls are stained by it and hereby degenerated and debased into a lower degree of vileness than is in the beast that perisheth yea that hereby you are become without regeneration and until your Souls are washed more loathsom in the eyes of God than the most nasty thing in the World is in your eyes 2. Make confession of sin In some cases it is requisite you should confess some sins unto man but it is absolutely universally necessary in order to forgiveness that you should confess your sins unto God the promise of pardoning mercy is made to confession Prov. 28.13 He that covereth his sins shall not prosper but he that confesseth and forsaketh them shall have mercy David found by experience the evil of covering and keeping close his sins and the benefit of acknowledgment and confession Psal 32.3 4 5. When I kept silence my bones waxed old through my roaring all the day long for day and night thine hand was heavy upon me my moisture is turned into the drought of Summer Selah I acknowledged my sin unto thee and my iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Selah Sinners make a full confession of your sins that you may have a full pardon and discharge do not hide any sin as a sweet morsel under your tongue it is a vain thing to seek and endeavour the hiding of any sin from him who is omniscient God hath knowledg of all your Iniquities do you therefore acknowledg all unto him Make free confession of your sins Stay not till God force you by his Scourges and even drag you unto it by his cords of affliction but let it be your voluntary act and be ingenuous herein mingle not your confession with excuses and extenuations Say not though you are bad yet you are not so bad as others that your hearts are good though your lives have been naught that such and such gross sins were your slips and failings that you were overtaken overperswaded and drawn unto such wicked practices by your companions and so by transferring your guilt endeavour to make your selves as Innocent as you can this is abominable in the sight of God and a certain sign of sin's dominion which is inconsistent with the remission of it and will shut you out from pardoning Mercy but in confession of your sins acknowledg your selves to have been the chief of sinners Sinners take all the blame to your selves and set your sins out in the deepest Crimson and Scarlet colours and with all their hainous circumstances and aggravations tell God that your heart is the worst part and if there have been some abominations found in your lives there are a thousand-fold more abominations in your hearts Confess your sins with humility and self-loathing say with Agur Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man with David Psal 73.22 So foolish was I and ignorant I was as a Beast before thee with Job Chap. 42.6 I abhor my self and repent in dust and ashes Confess your sins with shame like Ezra Chap. 9.6 O my God I am ashamed and blush to lift my face unto thee for our iniquities are increased over our head and our trespass is grown up unto the Heavens Confess your sins with grief and godly sorrow like David Psal 39.18 I will declare mine iniquity I will be sorry for sin 3. Make Application of Christ by Faith that you may attain forgiveness There is no other Name given under Heaven amongst men whereby you can be pardoned and saved Acts 4.12 And he is able to save you and procure a pardon for you in the uttermost extent of your most hainous guilt Heb. 7.25 And the reason is given in the same Verse because he ever liveth to make Intercession for sinners it is his Office as High-Priest wherein he is most merciful and faithful to make Reconciliation for the sins of the People Heb. 2.17 Christ is near to the Father being at his right hand in Heaven and hath great interest in him being his dearly beloved Son and his Intercession for pardon is always accepted it being for no more than what himself hath purchased and what his Father hath promised and therefore you that are the worst of Sinners have great encouragement to come unto Christ and to make Application of him you have his promise that whosoever cometh unto him he will in no wise cast out Joh. 6.37 and if you apply your selves unto him and apply unto your selves his merits and Righteousness by believing you shall certainly attain the forgiveness of all your sins however numerous and hainous they have been Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins And our Saviour himself telleth us Joh. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life And the Apostle doth discourse at large in the former part of his Epistle to the Romans concerning Justification which he proveth by manifold Arguments that it cannot be works that it must be by Faith therefore by Faith make Application of Christ and his imputed Righteousness and rest therein only that you may be justified that you may be pardoned and saved 4. Forsake every sin that you may attain the forgiveness of it Prov. 28.13 He that confesseth and forsaketh his sins shall find mercy Isa 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and return to the Lord for he will have mercy upon him and to our God for he will abundantly pardon him Isa 1.16 17 18. Wash ye make ye clean put away the evil of your doing from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judg the fatherless plead for the widow Come now and let us reason together saith the Lord though your sins be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wool You must loath your sins that you may be pardoned and withal you must leave them you must cease from doing evil if you would have God cease from his displeasure and unless you do forsake your sins never expect that God should forgive them there must be a returning to God that you may be received unto favour and this cannot be without a turning from sin It would be a dishonour unto God to pardon you
whilst that you continue in your rebellions and wage War still against Heaven by going on still in your trespasses 5. Make your Supplication unto God and be earnest in Prayer unto him that he would forgive you your sins it is against God that your sins have been committed and it is God's Prerogative to remit and pardon and though he pardon freely for his Name 's sake yet he will be enquired after and sought unto for his high favour Isa 43.25 26. I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy sins Put me in remembrance c. If you would have pardon you must ask it if you would find God's favour you must seek it if you desire the door of Mercy to be opened unto you you must knock at the door by earnest Prayer Mat. 7.7 Hence are David's earnest cryes in Prayer for pardoning Mercy in so many of his Psalms especially Psal 51. in the first verse Have Mercy upon me O God according to thy loving kindness according to the multitude of thy tender Mercies blot out my transgressions v. 9. Hide thy face from my sins and blot out mine iniquities v. 14. Deliver me from Blood-guiltiness O God thou God of my Salvation c. Be earnest in Prayer at the Throne of Grace for this blessedness of forgiveness wrestle with God by importunate Supplications fill your mouths with Arguments plead the gracious disposition of God the multitude of his tender Mercies and the riches of his free Grace plead the Glory of his Name which would greatly be advanced and admired if your great sins might be pardoned plead the merits of Christ and Satisfaction given to his justice by his Son together with his Intercession for you at his right hand plead the promises of the Covenant of Grace and his faithfulness which doth engage him to fulfil them humble believing fervent Prayer will prevail for forgiveness 6. Forgive others if you would that God should forgive you Mat. 6.11 Forgive us our debts as we forgive our debtors v. 14 15. For if you forgive men their trespasses your heavenly Father will also forgive you but if you forgive not men their trespasses neither will your heavenly Father forgive your trespasses If you do not forgive the hundred Pence of smaller offences unto your fellow-servants you will be called to an account and imprisoned in Hell and there tormented for the ten thousand Talents of hainous transgressions which you have committed against your Lord Mat. 18. at the latter end of that Chap. If you bear hatred and malice and revenge in your hearts against others whatever their offences their wrongs or injuries have been you put your selves out of capacity of obtaining pardoning Mercy Do not say I forgive such a one who hath wronged me but I will never forget him for this is a deceit of your hearts whereby you seek to stop the mouth of your consciences that they may not trouble you by these Scriptures for if you do not forget injuries so as to carry it towards such Persons as if they had not wronged you so as to love them cordially and to be ready to shew kindness unto them you do not forgive them and so you cannot be forgiven by God If then you would be pardoned by God you must from the heart forgive others receive the Exhortation of the Apostle Eph. 4.31 32. Let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice And be kind one to another tender-hearted forgiving one another even as God for Christ's sake hath forgiven you Thus I have finished my Answer unto the two Queries wherein doth appear the blessedness of forgiveness and how this blessedness may be attained and now give me leave to borrow a little room for some Application Application I might speak much here by way of comfort unto pardoned Persons but the most that I have already spoken yea all that I have spoken under the first Query may be turned into a Use of comfort to your selves and therefore referring you thither I shall pass you by and bend my speech only unto you that are unpardoned too many of whom are to be found in every Assembly and therefore I cannot think that this Assembly is free I shall take leave to chide you in a Use of Reproof endeavour to awaken you in a Use of Terror and in the conclusion press you to endeavour after this blessedness of forgiveness in an Use of Exhortation Vse 1. For Reproof Is there such blessedness in forgiveness Whence is it then that so many of you neglect this blessedness in the neglect of your pardon Are not all of you sinners Have not all of you need of forgiveness Will not your own Consciences tell you that forgiveness is a great priviledg And have not Ministers often told you of this priviledg and the way of attaining it Hath not God by them held forth a pardon to you and used many arguments with you that you would accept it Whence is it then that so many of you slight and undervalue it as if it were of no worth Whence is it that so many of you are without pardon when profered when none of you are without sins often committed and those highly aggravated and whereby your Souls are so greatly endangered May not Robbers and Murderers and other notorious Malefactors rise up in judgment against you that are without a pardon When such Persons are apprehended found guilty and condemned though but unto a temporal death they will make all friends and use all means to escape and O! how welcome is a pardon to them And yet though you are all guilty of sin and condemned for it unto eternal death and a pardon is purchased proclaimed and profered unto you there are too many of you that slight and neglect it that have no earnest desire after it and hitherto have not been perswaded by any arguments to make use of the means which God hath appointed with any diligence for the obtaining of it Who is there that to any purpose doth look after a pardon Who do diligently hear for it earnestly pray for it Who do make full and free confession of sin that you may attain remission of it Who do prize Christ and by Faith make application of him that they may have a pardon by him Who do forsake sin which God absolutely requires of all to whom he doth forgive sin Who do when injur'd heartily forgive others as they desire God would forgive them Sinners will not many of your consciences accuse you of unpardoned guilt unto which you have added the neglect of forgiveness And is not your sin hereby doubled and most highly aggravated and the guilt of it fastned upon you Vse 2. Let me tell you by way of Terror for your awakening that God is displeased with all workers of iniquity but he is most highly displeased with you that slight his mercy
of that deadness their souls lie under and that if they be not awakned quickly they must be unconceivably and eternally miserable ask them what they have to say against the ways of God and what they have to plead for their neglecting their souls for Sin and for Satan tell them these things are matters of such weight that they need not much time to determine what must be done It 's a matter of such vast importance that it calls for the greatest speed diligence and care imaginable and that you can't be satisfied till you see this work done catechise and instruct them constantly at least once a week Let the Word sound daily in their ears and pray twice a day with them let some time be allowed them for secret duties and put them upon the performance of them spiritually and constantly Keep them not too long at work or in the Shop on Saturday-night The Jews had their preparation for the Sabbath and the ancient Christians did not fall short of them in their preparation for the Lords-day Let the Sabbath be carefully spent in secret family and publick duties and for the better direction in your duties upon that day I refer you to that excellent piece Mr. Wells his Practical Sabbatarian a Book it 's pity any great Family should want Cause your Servants to bear you company to hear the most powerful Preacher you can require an account of what they hear and let the Sermons be repeated in your Family and ask them what it was that did most affect their hearts and labour to press things home afresh upon their souls and if you perceive any good inclinations in them encourage them greatly and improve them all you can and if you do not see what you would presently be not quite discouraged and cast them off as hopeless Exhort them daily while it is called to day Heb. 3.13 and if you see them still dull hard-hearted and under a spirit of slumber be yet the more earnest who knows but a little more patience and compassion and zeal may prevail But if after long using the fore-mentioned means you find them still refractory stubborn and to slight your counsel and run on in sin and to grow worse and worse you must add sharp reproofs and if they do no good Prov. 29.19 but they make a mock at them and endeavour to jeer their fellow-servants out of their duty too then you must add blows to your words Prov. 26.3 Stripes are fit for the back of a fool and if neither exhortations reproofs nor corrections will prevail but they continue still like sons of Belial rebellious to God and you Psal 101. then remember your duty is to ease your house of them consider well what danger there is of their infecting the rest of your Servants and Children consult your own peace honour and profit Let not a lyar a company-keeper 2 Cor. 6.14 a vile person dwell in your house when you have used all possible means for his reclaiming what fellowship should light have with darkness remember that God hath made you a Prophet a Priest and a King in your own Family Thirdly Another duty of Masters is diligently and faithfully to instruct their Servants in their Calling conceal nothing of the mystery of your Art from them I mean of what is lawful for if you are skil'd in the Art of cheating you must unlearn that your selves and never teach them that which will hazard their ruin Some Masters are ready to hide the most profitable and ingenious part of their trade from their Servants Remember Sirs that Law and Nature Reason and Religion all command you to be faithful in this thing their Parents or Friends put them to you to teach them an honest Calling and you promised you would do it and it's dishonesty in the highest degree to fail in this Fourthly Be just compassionate and loving be as ready to commend and encourage them for doing their duty as to reprove them for the neglect of it let them want nothing that is fitting for them in the place they are in let their food be wholesom seasonable and sufficient Prov. 31.15 let their clothing be warm sweet and decent let their lodging be warm and sweet and wholesom not too far from your eye and ear let them have rest sufficient to recruit nature and to fit them for God's Service and yours And in case of sickness let them have such tendance physick and diet as they need You can't imagine what obligations you may by this lay upon your Servants to fidelity how acceptable this is to God and how much reputation it will get you among men See an excellent example in the Centurion Mat. 8.5 6. Col. 4.1 Job 31.13 Give unto your Servants that which is just and equal It was Job's commendation that he did not despise the cause of his hand-maid Use your tongues to sweetness a soft word sooner prevails than a hard blow or curse Be punctually faithful to your contract with them pay them their wages to the full it 's better to do more than less than your bargain In a word As the Elect of God put on bowels of pity Col. 3.12 Jam. 1.20 Eph. 4.26 and put off all these anger wrath malice cursing remember the wrath of man works not the righteousness of God Be angry for nothing but sin Remember a Christ-like Gospel-spirit is a spirit of love Gal. 5.22 and peace meekness and faithfulness with these things God and man are well pleased Fifthly Discharge your Servants with sweetness and love and do not grudg that they should have a livelyhood as well as you Send them out of your Family with the counsel the good will of a Father and reckon one that was a faithful Servant to you seven years deserves to be esteem'd next a Child ever after To this end it would not be amiss if you give him as good a report as he deserves to raise his reputation and credit and if you help him as far as you are well able in his setting up you will not repent it upon a Death-bed nor at the Day of Judgment In old time God did require That when a Servant served six years Deut. 15 13 14 he should not be sent away empty but saith the Text thou shalt furnish him liberally out of thy flock out of thy floor and out of thy wine-press and that wherewith the Lord thy God hath blessed thee thou shalt give unto him And I know not why this may not be practised still where the Master is wealthy and able and the Servant poor and deserving Col. 5 13. Rom. 13.9 10 1 Thes 4.9 Neither do I know where the Gospel gives us a discharge from the works of Charity and Mercy I come now to Exhort Masters to this work to perform their Duty And this I shall press with a few Motives First Consider what a Master God is to his Servants he is
most just and righteous in all his dealings Isa 45.21 Psal 92.15 Jam. 6.3 Psâ—l 103.14 Mat. 3.17 Mic. 7.18 Exod. 34.6 Psal 25.4 Job 36.22 Isa 28.26 Rom. 8.26 Psal 32.8 Isa 43.2 Dan. 3.25 Psal 23.1 Psal 34.10 Psal 19.11 Psal 31.19 20 who can accuse him of the least unrighteousness who can say he hath done him wrong and that be is a hard Master Come let any testifie against God and make good their charge if they can Is not he full of pity and ready to forgive how ready to moderate his anger when he is highly provoked It is not without good reason that the Prophet saith Who is a God like unto our God and he is ready to teach his servants and to help their infirmities and if their work be hard he doth bear the heavier part of it He is ready to keep them company to succour and encourage and comfort them he provides all things needful for them he delights in the prosperity of his Servants and loves to see his Servants thrive he gives them many a token of his love here But O what great things hath he laid up for them eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive it Their reward is exceeding great sure and eternal O what harm would it do you to be like God do not your Servants deserve more kindness from you than you or any other doth from God Secondly Consider what need your Servants have of your utmost care in the fore-mentioned particulars They are young unexperienced heady nay naturally ignorant proud dead Children of wrath enemies to God every moment in danger of miscarrying and at whose hand will their blood be required think you if you do not your duty to warn reprove correct them Thirdly Consider how much it will be for your honour How high an esteem will all good men have for you how great a value must wise Magistrates set on you what reason hath the City and Corporation to rise up and call such blessed how great and how common a good such are is scarce to be expressed such shall have a good report in spite of wickedness your Servants can't but look upon you as their Counseller Master Father and give you suitable respect and honour Fourthly Consider how pleasing and acceptable this is to God Such the Lord is nigh to his eyes behold with delight It is not he that observes his great Sacrifices it is not he that makes many Prayers it is not he that makes the greatest show of Religion outwardly that is accepted Hierocles Josh 24.15 Psal 1.3 Mat. 25.34 but it is he that gives up his heart first to God as a warm Sacrifice full of love and then his house unto the Lord this this is the man that God will visit comfort bless this is he that ere long shall hear his great Master's commendation and have a welcome to Glory Fifthly Consider how much profit and pleasure you shall have here by your diligence and care you may be enriched there 's God's promise for your security By this your Trade is like to thrive your credit rise greatly Prov. 28.20 Prov. 10.6 your custome increase And when the careless Master makes hast to poverty a wise diligent and faithful is in the most likely way to get improve and keep an estate I might say what pleasure and comfort a man can't but take in his Family when every one acts regularly in their place Sixthly Consider how much good your faithfulness may do others Your Servants may for ought that I know call you their Spiritual Fathers and bless God for ever for your examples exhortations prayers and your Servants may instruct your Children and be frequently instilling one good thing or other into them and influence them more than you are aware of You are a mighty help to poor Ministers you help to plow up the ground and make it fit for the Divine seed you pull out the stones you weed up the roots of bitterness or at least keep them from thriving and growing up you harrow in the good seed you water it with your tears and God will make it fruitful you pluck up the darnel and the tares Of all the persons living we Ministers are most beholding to good Masters and good Parents we beseech you if you have any love for us or our Master either be faithful in this thing Epictâ—tus O make us glad when so many thousands are making us sad with their wickedness I might add your Examples draw others and make bad Citizens good Seventhly Consider the danger of your neglect if you be unfaithful you expose body soul estate wife children servants and all to sin ruine shame and the curse of God for ever you break the rules of equity and humanity you forfeit your reputation you go the likeliest way to work to bring upon you dismal calamities in your life worse at death and worst of all after death Mat. 25.26 Mat. 24.48 49.50 51. O consider this you that forget God and your duty and read that Scripture often you see quoted in the Margent I shall now crave leave to expostulate the case with Masters about their duty for I am loth to leave you till I have prevailed with you to set to your work like Christians Sirs you have heard your duty and what have you to object against it can you prove that that which I have desired of you is not required by God himself Have I not proved what I have said by plain Scriptures and doth not reason and humanity as well as Christianity oblige you to the putting these duties in practice have I not laid down many Motives to press you to your duty have I not told you what a Master God is to his Servants and put you upon being followers of him as dear children Would it be any disparagement to you to follow so perfect and unerring an example Doth not he teach direct help encourage and reward his Servants Is not he faithful to his promise tender pityful and easie to be reconciled and ready to forgive And are you not very well pleased with these properties in God And if this be amiable in God why should it not be lovely in you God humbleth himself to look upon what is done on earth and is it below you to look upon and take care of your Servants What great difference is there I pray between you and them Are they not of the same mould And shortly your bones and skuls will not be distinguished Why did you take them into your Family if you intended to take no more care of them than of a Dog Was it not a piece of base falshood in you to promise and engage what you never intended to perform Methinks I have a mind to debate this matter fairly with you so as to leave you resolved for your duty or without any reason or excuse for the neglect of it Sirs Is