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
to us all if God had spared him her or them if your house had been consumed by flames and God had turned you all out of doors before morning would you not have said It would have been a mercy if God had safely preserved us and our dwellings and caused us to rest and sleep and rise in safety Why Sirs will you not acknowledg mercies to be mercies till God hath taken them away from you and if you do should you not give the praise daily unto God Was it not God himself that watched over you while you did sleep and could not did not watch your selves When you all did sleep you knew not where you were nor what dangers you were exposed unto nor how you might prevent them but God then was good unto you and should you not conjunctly acknowledg this when you do wake and rise and see that God hath kept you and do enjoy the comfort and the benefit of his watchful Providence over you Psal 127.1 Except the Lord keep the City the Watchman waketh but in vain 2. for so he giveth his beloved sleep And as you have had many Family mercies in the night to bless God for in the morning so you have many Family mercies in the day to give thanks to God for at night before you go to bed If you see not cause to acknowledg God's goodness towards you you are blind if you do and have not hearts you are worse Methinks you should not quietly sleep till you have been together on your knees least God should say this Family that hath not acknowledged my mercy to them this day nor given me the glory of those benefits of which to them I gave the comfort shall never see the light of another day nor have the mercies of one day more to bless me for When sleep doth close their eyes so shall death too they shall live no longer and rise no more this night they shall go to their beds and the day or two after shall be carried to their graves I wonder Sirs that you do not dream of an angry God because thus slighted by you I wonder that you do not dream of some sore judgment or other that might overtake you before the Sun doth rise What if God should say unto you when you are laid down in your beds THIS NIGHT your Souls shall be required of you you that went to bed before you had given me the praise of the mercies that I had given unto you all the day and before you had prayed for my protection over you in the night and should send some suddain sickness to make you feel that he is offended with you for this neglect might not God say shall I keep and preserve that Family till the morning that would not so much as ask me so to do and if I do will not acknowledg it to be a mercy or a kindness to them Take heed though God be patient do not provoke him Reason 2. You should pray to God daily in your Families because there are sins committed every day in your Families 2. 2. Ad candem à defectibus nostris excitamur Do you indeed sin together and will you not pray together what if you should be damned all together Doth not every member of your Family commit many sins every day How great is the number then of all when considered or put together What! so many sins every day under your roof within your walls committed against the glorious blessed God and not one Prayer one sin should be lamented with a thousand tears but you have not one tear shed by one and another by another in Prayer together for a thousand sins Is this to repent daily when you do not confess them daily Would you have God to pardon all the sins of your Family say would you or no If you would not God might justly let you go to your Graves and Hell too with the guilt of sin upon your Souls If you would is not pardon worth asking for Would you have it and not beg it at the hands of God would not all judg that man worthy of death that being justly condemned might yet have life for asking for and will not How do you how can you quietly go to your beds and sleep with the guilt of so many sins upon your Souls and have not prayed to have them blotted out What do you take to make you sleep What is your pillow made of that your heads can rest upon it under the weight and load of so much guilt Is indeed your bed so soft or your heart so hard that you can rest and sleep when to all the sins of commission in the day you add this sin of omission in the evening Lay to heart your daily Family sins and you will feel a reason why you should pray to God in your Families daily Reason 3. 3. You should pray in your Families daily unto God 3. Ad eandem plerisque tum cerporaelium tum spiritualium bonorum indigentiis premimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indiget vir viro sed omnes Deo etiam Hercules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Od. lib. 8. Omne bonum Dei donum because you have many daily Family wants which none can supply but God God wants not your Prayers but you and yours want God's mercies and if you will have them should you not pray for them Can you supply your Families wants If they want health can you give it them If they want bread can you give it them except God first give it unto you Why then did Christ direct us to pray Give us this day our daily bread If they want grace can you work it in them or do you not care though they die without it Is not God the giver of every good gift Jam. 1.17 Every good and perfect gift is from above and cometh down from the Father of lights Mercies are above and good things are from above and prayer is a means appointed by God to fetch them down Jam. 1.5 If any man want wisdom let him ask it of God Do you think you do not want wisdom to discharge your duties to God and man that you do not want wisdom to manage your family for their temporal spiritual and eternal good If you think so you are fools and if you think you want it not by those very thoughts you may discern your want of it If you think you have enough it is plain that you have none and should you not ask it of God if you would have it If you and yours want health in your Family should you not ask it of God Can you live without dependance upon God or can you say you have no need of God's help to supply your wants then you speak contradictions for to be under wants and not to be dependent beings is a contradiction to think you do not live in dependence upon God is to think you are
esse non cogitans quia Deus ludibrio habetur rogando semper inopiam nostram verè sentiamus ac seriò cogitantes omnibus que petimus nos indigere Generalis quidem confusus necessitatis suae affectus illuc eos ducit sed non cos sollicitat quasi in re praesenti ut egestatis suae le vamen petant Calv. Inst 3. Direct Get and keep upon your hearts a true real lively sense of your sins and wants and mercies Hereby shall every part of prayer confession petition and thanksgiving be more profitably managed and you better disposed for the work you have to do upon your knees Know your sin in the intrinsecal malignity of it the vileness of it in its own nature as it is sin Know it also and understand it as to the dreadful consequents of it in its several kinds acts and aggravations of them Get also a sense of your wants and of the necessity of the things you are to pray for If you want grace know that you want it and are undone without it and pray accordingly Pray as persons that believe you must be damned if you are not sanctified that you must perish if you do not repent and pray as men that do believe it And if you have grace already in truth know how much you want of it in respect of growth that you love God but a little which is your shame and Oh what a blessed thing were it to love him more Pray as those that would get at least one degree of love to God more by every prayer you make Think seriously what a little grace you have 1. to what you may have 2. to what you might have had 3. to what you ought to have 4. to what others have 5. to what you need And that 1. to fight against such strong corruptions 2. to resist such strong temptations 3. to bear such afflictions that might befall you 4. to perform such duties as are required from you 5. that you dye at last with peace comfort and joy Know also your mercies personal to body to soul relative what mercy you have one in another by being made mercies one to another Mercies for this life and the life to come think how many how great how precious how suitable how durable how sufficient how satisfying good God hath given you himself Son Spirit promises priviledges much in hand and more in hope and all undeserved A real abiding sense of these things will make you think and say Why me Lord why me and will wind up your hearts to lively praises too much neglected in Family duties so that you shall find the benefit and sweetness of drawing near to God in prayer Direction 4. 4. Direct Realize invisible things to yourselves Istuc est sapere non quod ante pedes modò est videre sed etiam illa quae futura suâ—t prospicere Ter. Adelph Act. 3. by believing of them as certainly as if you saw them with your eyes When you are going to pray look into the unseen world stand and take a view of departed souls and seriously think what is their state and what they are enjoying or suffering that are already gone into eternity and from thence fetch arguments to quicken your hearts when dull and to be laborious when slothful and lively and fervent in your duty O how would a believing view of souls in Heaven and Hell help you to pray in prayer Suppose then you saw the glorious Saints in Heaven and the happiness they there enjoy in that they shall sin no more and suffer no more and be tempted no more and sigh and sob nor weep nor sorrow any more for ever all sin is expelled from those glorious souls and all tears are wiped from their eyes and now are full of love to God solacing themselves in the perfect perpetual and immediate suition of the chiefest good and then think this is the state that I am hoping for and looking longing waiting for and that now I am going to beg and pray I may be fitted and prepared for and hereafter be possessed of and then pray as becometh such that unfeignedly desire to be partakers of their joy and felicity Again stand and take a view of poor damned Souls and suppose you saw them with your eyes rolling in a lake of burning Brimstone full of the fury of the Lord Suppose you heard their direful execrations their doleful outcries their hideous roarings and bitter lamentations ringing in your ears saying Wo and alas that ever we were born that are come to this place of torment to this place of torment Oh! it is it is a place of torment In scipsos furenter exordescent damnati assiduè sibi ipsis iugubrem hanc caâ—tilenam occinent O tempus rerum omnium preciâ—sissimum O dici O horae plusquam aurcae quò evanuistis aeterium non rediâ—urae nos coeci excordes obstructis oculis auribus libidine furebamus mutuis nosmet exemplis trahebamus ad enteritum post longissima annorum spatia nihil de poenis nostris accisum erit sed iterum quasi ab initio pati tormenta incipiemus aâ—que ilà sine interruptione sine fine sine mâ—do volvetur assiduè nostrorum tormentâ—rum rota ibi erit calor ignis rigor frigoris erunt ibi perpetuae tâ—nebrae eâ—it ibi fumus perpetuae lachrymae erit ibi aspectus terrificus daemonum erit clamor in perpetuum O aeternitas interminabilis O aeternitas nullis temporum spatiis mensurablìs Quam grave est in mollissimo lectu per triginta annos immobilem â—â—cere quid erit in sulphureo isto lacu triginta millia millium annorum ardere O aeternitas aeternitas tu sola ultra omnem modum supplicia damnatorum exaggeras Mor erit sine morte finis erit sine fine defectus sine defectu quia mors semper vivit finis semper incipit defectus deficere nescit Quid gravius quam semper velle quod nunquam erit semper nâ—llo quod nunquam non erit In aeternum damnati non assequenâ—ur quod volunt quod nolunt in aeternum pati cogentur Gerhard Meditat. sparsim Once we had praying time and hearing time but we did not improve it for our good else we had not been now in this extremity of pain no we had not no we had not We did pray but we did but triflle in our prayers and did but dally with that God whom now we find and feel to be to us consuming fire and yet we burn and are not consumed we were not in good earnest in those prayers we were at but now we suffer in good earnest and are damned in good earnest Oh! this place is hot it is hot it is exceeding hot Will not God pity us will not God have mercy on us we once thought he would but we did flatter and deceive our selves and thought it would be well because we lived
shall 1. speak to the office and then 2. a little to the enforcement of it here 1. Concerning the office we may by an affection of a Trope so expound the provocation in my Text forbidden Christian Parents 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in a short manner of speech the Negative doth emphatically intend more than is express'd as including the Positive wherein the office of Parents provident care and well treating of their Children being of great weight and extent is connoted to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The charge which the Apostle gives here to all the Fathers of our flesh from the Father of mercies according to the original word is not to irritate their Children which is somewhat different from the prohibition to the Ephesians (c) Eph. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke not your Children to wrath this in my Text seeming to deny more generally So that he allows not of any kind of abuse of the paternal authority which may justly irritate or provoke the passions of Children an ill effect produced in their hearts and proceeding from any male-administration of the Father's power which in rigor is more apt to exceed its bounds than the Mothers either in substracting a fit allowance for nourishment and nurture not a usual fault which yet the Apostle taxeth (d) 1 Tim. 5.8 and Quintilian complain'd of * Lib. 1. c. 2. or loading them with impious (e) Mat. 14 8. and inhumane commands (f) 1 Sam 20.31 without necessity compelling to sordid and servile works not fit for ingenuous Children but slaves or treating them for not just hitting their humour with contumelious words (g) 30. pouring forth curses out of that mouth that should bless sith the name of Father breathes sweetness and benignity bitter words and the language of a barbarous enemy will be apt to exasperate when upon any little enormities a Father shews himself morose and sharp it may be beating his Children to gratifie his own lust and rage or inflicting other penalties no way proportion'd to the fault if any (h) 33. compar'd with Deut. 25 1 2. chastening not with the rod of men or the stripes of the children of men i. e. not in a humane way with gentleness and moderation (i) 2 Sam. 7.14 or by imperiousness for some self-respects as wordlings impose upon their Children in the great concern of changing their condition c. be sure it is contrary to the prohibition which imports that the Parents conduct should be moderated betwixt the extremes of an unwarrantable indulgence and rigor that it may tend to their Childrens benefit and their own satisfaction They should so deport themselves in this good government that their Children may both love and honour their presence not being too fond lest their Children should not fear them nor too stern lest they should fear them too much The moving Principle to be premis'd which influenceth Parents and enclineth them effectually to exert a provident care in all the branches of it is an imbred natural affection of love which did act Abraham (k) Gen. 22.2 Isaac and Rebekah (l) 25.28 in the Old Testament and is called forth in the New m (n) Tit. 2.3 Rom. 1.31 as the fundamental requisite to sway Parents in the exercise of their authority and a due performance of their Relative office in all the severals of it so that they may indeed adorn the Gospel Out of this inward Principle arise Dues from Parents to their Children more general viz. 1. Prayer and 2. Good Behaviour and more particular with respect to the 1. Birth 2. Nourishment 3. Education 4. Disposal and 5. Maintenance of their Children and 6. their own departure from them all according to the dictates of humane and Christian prudence 1. The more general and previous duties wherein Parents are concern'd for the sake of their Children as well as themselves are Prayer and good Behaviour which give success to all the following particular ones respectively and without which they will not be well discharg'd so as they should be by a Christian Parent who is oblig'd to rule his own house well having his Children in subjection with all honesty or as we render it with all gravity (n) 1 Tim. 3.4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not well how to omit yet can but touch on these 1 Prayer Parents are to make their requests known to God without ceasing (o) 1 Thes 5.17 upon all occasions for all things throughout the whole course of their Childrens lives they are concern'd to be daily Orators at the Throne of grace that God would make their Children his Children and confer upon them all temporal and spiritual blessings this is requisite to the having of Children and the having of them good 'T is a mercy to have them as Isaac Hannah and others had (p) Gen 25.21 1 Sam. 1 10. as a return to prayer which is also a means to have them good (q) Gen. 17.18 20. 1 Chron. 22.12 29.19 Ps 72 per. totu◠sith the sincere Parent 's prayer may reach his Child in every particle of its life in the womb as Rebekah did hers (r) Gen 25.22 and in the world at the ingress with Zachariah's (s) Luke 1.64 progress with Job's (t) Job 1.5 and egress with David's who made his petition more fervent with fasting (u) 2 Sam. 12.16 and when the Parent is leaving his Children as Isaac (w) Gen. 27.4 all which shew the benefit of paternal requests for the fruit of their bodies Monica Augustin's Mother was very earnest frequent and pathetical in her addresses to God for her Husband and Son and she had gracious returns for both How wicked then are those Parents who follow their Children yea without provocation too with imprecations and direful curses instead of prayers 2. Good Behaviour before God and man in love to their Children To follow prayer in upright walking is the best course Parents can take to entail a blessing upon their Children and make them good indeed The seed of the just or merciful man who walketh in his integrity shall be blessed after him (x) Prov. 20.7 3.22 The generation of the righteous have certainly the surest Deed of entail for inheriting of blessings that can be made (y) Psal 112.2 Deut. 5.29 4.8 9. sith God hath given promises thereof unto gracious persons who really walk with him and before him according to his holy statutes (z) Gen. 17.1 7. Acts 2.39 1 Kings 11 12. 'T is the Lord's usual way to confer his favours in this channel so that Parents are concern'd to carry themselves well upon this account And what ifluence their good behaviour hath on their Children as they set fair patterns to them may be touch'd on afterwards I hasten to speak to 2. The more particular duties of Parents with their several respects as 1. To the birth of the Child whiles it
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
sit down and seriously consider who it is that orders that condition let your thoughts dwell upon that and see if it be not to your advantage for the suppressing of all undue perturbations of mind Psal 39.3 David tells us while he was musing the fire burned that is the fire of passion as many do expound it There is indeed a musing which tends to heart-disquietment when all our thoughts are taken up in poring upon that which troubles us but that musing which I am now urging hath a quite other effect Vide Boeth de Cons Philos. l. 1 Prosa 6. it will quench the fire not kindle it Methinks that Christian should not easily be disturbed at what befalls him who considers let it be what it will it is all of God What believe and own a Providence as carving out every condition and yet be discontented that 's very sad Is it fit for the Creature to be angry with God as †Jon. 4.9 Is 43.9 Rom. 9.20 Jonas was shall man dispute with God the clay say to the Potter Why hast thou made me thus must Providence be arraigned at our tribunal and our Will clash with God's by no means There 's all the Reason in the world that whatsoever pleaseth God should please the Creature 'T is the Lord saith * 1 Sam. 3.18 Eli let him do what seems him good I was dumb saith †Psal 39.9 David and opened not my mouth because thou Lord didst it The Lord gave saith †Job 1.21 Job and the Lord hath taken away blessed be the name of the Lord. I do not know a more effectual Help to stilness of Spirit than the consideration of this that all is ordered by God And certainly he that is quiet and composed upon this that frame demonstrates him to have not only a good but a great and a noble spirit 'T is an excellent passage that of Seneca †Magnus est animus qui se Deo tradidit pusillus degener qui ob lectatur de ordine murdi malè existimat Deos mavult emendare quà m se Ep. 107. 'T is a great soul which surrenders up it self to God but that 's a poor low soul which contends and thinks ill of the ordering of the world and which would rather mend the Gods than it self But here in our considering in order to the having of the heart smooth and calm 't is good to take in more viz. not only to employ our thoughts upon the thing but also upon the modification and circumstances thereof not only to think of this that all is ordered by God but how and in what manner all is ordered by him Oh this if duly weighed and digested would be of great efficacy to further Contentation Now take an account of this in four things 1. All is ordered by God irresistibly Is 43.13 I will work and who shall let 'T is applicable to God's providential dealings with every single person in the world these are carried on with such a mighty power that 't is a vain thing for any to go about to resist and hinder God in what he will do If Man will be cross and thwart and controll him what doth it signifie God's vvill shall be done for all that He will do all his pleasure there is no contending with him Job 34.33 Should it be according to thy mind he will recompense it whether thou refuse or whether thou choose c. Christian Thou passionately desirest such a mercy thou shalt have it never the sooner for that If God will bestow it thou shalt have it If he will withhold it all thy earnestness and striving will do no good Or thou wouldst fain have such an affliction removed that will not do thy work If God will take it off from thee there 's an end of it If he will continue it thou must bear it still Humble Contentment may do much but proud contending will do nothing God knows what he hath to do and he will not be hindred in what he sees fit to do Pray therefore whenever passion begins to rise in the soul think of this speedily If it be thus that the tide of Providence vvill have its course that there 's no hindring of the Almighty and Soveraign-acting God for he doth whatsoever pleaseth him Eccl. 8.3 and worketh all things after the counsel of his own will Eph. 1.11 then our Reason and judgment will tell us that 't is best to yield and submit to this God and to comply with that which we cannot alter 2. All is ordered by God righteously He is righteous and he doth nothing but what is righteous shall not the Judge of all the earth do right Gen 18.251 Psal 145.17 Rev. 15.3 Psal 97.2 Job 34.23 the Lord is righteous in all his wayes and holy in all his works Just and true are all thy wayes O thou King of Saints Clouds and darkness are round about him righteousness and judgment are the habitation of his Throne He will not lay upon man more than right that he should enter into judgment with God This is an excellent subject for our Thoughts to dwell upon when any thing troubles us Well may there be our contentment in every state when there is God's righteousness in every state Providence may sometimes be dark and mysterious yet 't is alwayes just and righteous God may sometimes cross us but he never wrongs us He doth not see it good in all our desires to gratifie us but 't is good for us in all his dispensations to Psal 51.4 Lam. 1.18 justifie him Doth he remove a mercy vvhich vve have not forfeited Doth he lay on an affliction vvhich vve by sin have not deserved and if so doth it not become us to be silent before him Lam. 3.39 Mic. 7.9 Wherefore doth a living man complain a man for the punishment of his sin Oh saith the Church I will bear the indignation of the Lord for I have sinned against him 'T is a smart passage that in Prov. 19.3 The foolishness of man perverteth his way and his heart fretteth against the Lord we provoke God to afflict us and then we are angry with him whereas we have reason only to be angry with our our selves our own sins being the procuring cause of all our miseries We have often too just Grounds of being troubled with our own hearts because of their pride carnality unthankfulness unbelief c. this is good discontent but we never have any just Grounds of being disturbed at what God doth he being in all his actings holy and righteous Bring it to this in your consideration such a good I want such an evil I feel but is God unrighteous in either surely no For do I deserve the one and do I not deserve the other why then should I quarrel or fret against God Discontent is a bold impeachment of God's righteousness and is not that a thing of a very hainous nature grounded
with the other 't is sweet and bitter mingled together 'T is not all mercy that 's reserved for Heaven nor all misery that 's reserved for Hell but something of both that 's proper to the middle state of earth Eccl. 7.14 God hath set the one over against the other Prosperity and Adversity Comforts and Crosses Mercies and Afflictions to the end that man should find nothing after him so as to find fault with what God doth or to say this and that might have been better ordered by him Now if men would but let their thoughts dwell upon this how would it tend to the quieting of their minds in every Condition For shall we receive good at the hands of God and shall we not receive evil Job 2.10 Especially when we consider 1. That the good is much more than the evil and 2. That the evil is our desert the good of mere grace We take but a partial view of our condition eying the dark side of it only and then we vex and repine under it whereas did we view the whole and think of our mercies as well as of our afflictions we should not carry it so disingenuously towards God Hezekiah had a sad message sent to him but he received it with all submission because there was a mixture of mercy in it Isa 39.8 Good is the word of the Lord c. for there shall be peace and truth in my days There 's (o) Acquiescendum conditioni suae quam minimè de illa querendum quicquid habet circa se commodi apprehenden dum est Nihil tam acerbum est in quo non aequus animus solatium inveniat Sen. de Tranq Anim. ad Helvid c. 10. no state so sad in which a good man may not pick out something to comfort and quiet him therefore Christian deal wisely and faithfully in this set the good against the bad and there will be no discontent 2. This is to be thought of be the estate what it will 't is but common whatsoever your troubles are you have many sharers and companions therein * 1 Kin. 19 14 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. vide Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 475. The Prophet fancied he was left alone which made him the more froward in his condition but God told him he had reserved some thousands in Israel who had not bow'd their knees to Baal And so some in their tryals are apt to think they are alone their case is singular none so cross'd so afflicted as they when God knows there are many thousands who drink of the same Cup. 1 Cor. 10.13 There hath no temptation taken you but such as is common to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.9 Knowing that the same afflictions are accomplished in your brethren that are in the world If this was but considered by persons under afflictions their Spirits would not be so disturbed as they are when 't is but with me as 't is with others why should not I be content men will quietly submit to that which is the lot of others as well as their own Ferre quam sortem patiuntur omnes Nemo recusat The Greek Tragaedian brings in one as heightning his misery and crying out Wo is me but why saith he Wo is me when we suffer nothing but what is incident to all Mortals Did we but in time of need revive this upon our thoughts it would much alleviate our grief and obviate all heart-disquietment That which is proper to the present life 3. This state doth but agree and suit with the present life Thou canst not expect it should be much better whilst thou art here below consider this and be content We forget where we are and look for that here on earth which we cannot have and this betrays us to impatience and discontent Did we but remember and urge it upon our selves that this life is the time of Tryals that we are born to trouble here that 't is vanity to expect rest and ease and comfort and felicity in this world surely we should not be much disturbed at any trouble that doth befall us Shall Israel when in the Wilderness murmur if there they meet with hardship Shall they who are at Sea be angry if they meet with storms shall the Traveller be offended at a little bad way in the lower region would we have nothing but serenity and calmness 'T is a thing no less foolish and absurd for Christians to be discomposed in their minds if here troubles and afflictions seize upon them Alas these are inseparable from the present life 4. No state is so bad as it might be ponder upon that It might be worse and it will teach you in every state to be content 'T is bad but it might be worse yea it is worse with many their wants are more pinching than thine their pains more acute than thine their losses greater than thine c. thou hast cause rather to be thankful than impatient in as much as a lesser evil carries mercy in it But why do I instance in these lower matters thy state is an afflicted state but it is not a damned estate 't is chastning but 't is not condemning 't is some temporary cross but 't is not the everlasting curse 't is affliction for a moment but 't is not eternal misery It might be Hell separation from God for ever burning in that fire which is unquenchable thou that art freed from these tremendous things wilt thou fret because of some petty tryals or calamities Oh think of this and be still Shall the malefactor fret at his Judge for sentencing him to some corporal punishment when he might have passed the sentence of death upon him shall the offending son be angry with his father for correcting him when he might have disinherited him Oh Christian this is thy case towards God act thy reason and consideration upon it to suppress all passion 3. The third thing Consideration of the frame of contentment that thoughts must dwell upon and be imploy'd about in order to Contentment is Contentment it self in considering what an happy and excellent frame that is And indeed the due consideration of what it is to be Content as è contra what it is to be discontented is not only a strong motive but also a very proper means to further the exercise and practice of Contentment As to the large handling of this subject the excellency of a contented frame I must not engage therein for that I refer you to others who have done it fully I will but hint a few things for your thoughts to work upon as occasion shall require Contentment therefore 1. Is a frame that carries much grace in it 'T is a holy 'T is a gracious frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in vit Epicuri Gen. 32.10 good and gracious temper of Soul It speaks the creature to have a due sense of God in his Sovereignty
Christianity calls for quietly and readily to resign up all our comforts to God's dispose Christian 't is a great part of thy religion to be content under these crosses not to have thy comforts ‖ Omnia ista nobis accedant non haereant ut si abducantur fine ullâ nostri lacetatione discedant Senec. Ep. 74. torn from thee as the plaister is from the flesh but to come off easily as the glove doth from the hand 5. Where there is ground of hope that the everlasting state of dead Relations is secured as there is for the Adult who lived in the fear of God for Children descending from Parents in covenant with God there 't is mere self-love which must cause discontent For had we true love to the dead we should rejoyce in their advancement as Christ saith Joh. 14.28 if ye loved me ye would rejoyce because I go to my Father You are troubled because they are not with you but you should joy in this that they are with Christ which is far better Phil. i. 21. 8. Think how others have undergone this tryal Aaron had his sons cut off by a dreadful Judgment but 't is said of him he held his peace Levit. 10.3 Job 1.21 2 Sam. 12.15 c. See Val. Max. l. 5. c. 10. So it was with Job and yet he blessed the Lord So long as there was hope of the life of the child David prayed and fasted but when he saw God's will was done he rose up and eat and afflicted himself no more Nay I might recite several examples of Heathens who did to the shame of us Christians bear the death of dear Relations with great equanimity and undisturbedness of spirit Well I hint these several things to you when any of you are thus tryed I allow you a due and regular grief and sense of God's afflicting hand but there must be no vexing or discontent under it which the Considering of the forementioned particulars may very much prevent or remove 3. Thirdly Wben Relations continued prove uncomfortable How as to uncomfortable Relations this occasions daily risings of heart and much discontent O the sad fires of passion which hereby are kindled in many too many hearts and houses The comfort of Relations is grounded upon suitableness where that is not the rose is turned into a briar or thorn What is unsuitable is uncomfortable as the yoke that doth not suit or fit the neck is alwaies uneasie Now this unsuitableness refers either to the natural temper or to something of an higher nature in both 't is very afflictive but especially in the latter There is an unsuitableness in respect of the natural temper or disposition I intend in this principally Husband and Wife the one is loving mild gentle of an even and calm spirit sweet and obliging in his or her converse the other is quite contrary froward passionate cholerick hard to be pleased alwayes quarelling c. Here 's a cross now and a heavy cross too but what 's to be done by them that bear it so as that they may learn Contentment under it why let them be often in considering these things 1. That God hath a special hand in this affliction 'T is he who brings persons together in this relation he made the match in Heaven before it was made on earth and therefore he is to be eyed in all the Consequences that attend it if it be comfort he is to be blessed for it if it be discomfort he is to be submitted to under it 2. Though this be a sharp tryal yet 't is for good where it 's sanctified It drives many nearer to God weans them more from the world keeps them humble draws out their graces gives them experience of supporting mercy learns them to be more pitiful to others and the like 3. May be this is the only affliction with which some are exercised In all things else 't is mercy only in this thing God sees it good to afflict surely such have little reason to be discontented What under such variety of signal mercies canst thou not bear contentedly one signal affliction 4. The Cross is heavy but patience and contentedness will make it lighter Levius fit patientiâ quod corrigere est nefas The more the Beast strives the more the yoke pinches the more quiet he is the less it hurts him and so it is in that Case which I am upon 5. Possibly more suitable Relations were once enjoyed but forfeited So that if you will be angry it must be with your selves not with God 6. Death will soon put an end to this Cross and we shall shortly be in that state wherein we shall have nothing unsuitable to us But 2. There is an unsuitableness in higher things such as do more immediately concern the honour of God and the everlasting condition of Souls as Grace and no Grace Holiness and sin Godliness and Vngodliness Here now I principally intend Parents and Children though other Relations may be included also Here is a Parent that fears God that lives an holy and godly life that owns the good wayes of God and walks in them c. But his Child or Children are of a quite other Spirit and take a quite other course oh they live in sin and wickedness in open enmity to God carrying it as the Sons of Belial they curse swear drink defile their bodies profane Sabbaths neglect duties scoff at Godliness puff at all good counsel discover a Spirit obstinately set against God c. This is an affliction of a very great stature taller by the head and shoulders than several that have been spoken unto before yet many godly Parents groan under it whose head and hearts are broken by ungodly Children and never was this affliction more common than now when youth is so much debauched I verily believe many good Parents could with much less grief bear the death of their Sons were they but fit for it than that which they daily undergoe through the wickedness of their lives Truly these are much to be pitied yet I would desire them to labour to be contented and submissively to bear this heavy cross In order to which frame let them consider 1. That 't is no new thing for good Parents to have bad Children Sometimes it so happens that when the Father is bad the Son is good but it more frequently happens and God suffers it to be so that the world may see Grace doth not run in a blood that when the Father is good the Son is bad It hath been so from the beginning Adam had his Cain Noah his Cham Abraham his Ismael Isaac his Esau David his Amnon and so in many others and it will be so to the end of the world Pray think of this though 't is a cutting yet but common affliction 2. Children are ungodly yet there is hope at last they may be reclaimed As stubborn as they are God can make them yield he can change
their hearts and alter their course and who knows at what day or hour he 'l come So long as there 's Life there 's hope of their Conversion What a wicked Son was Manasse yet God wrought upon him at last What a sad life did the Prodigal live yet he returned to his Father at last God can turn notorious Sinners into eminent Saints wait therefore but do not fret 3. The Case is sad but discontent will do no good in it Earnest prayer and quiet submission may do much but impatience will do nothing It troubles me much when I see gracious Parents vexing themselves for their ungracious Children Alas by this they do but hurt themselves but do no good to them 4. I suppose it to be but your affliction not your sin You have done your duty in godly education in setting a good example in exhorting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metrocles to Stilpo concerning his bad daughter in Plutarch's Moralâ— p. 458 reproing c in praying to God for your Children if after all this they will be naught their blood will be required of themselves you have freed your souls from their eternal ruine and perdition 5. God will secure and advance his own glory That 's the thing that cuts you that God should be dishonoured by any that descends from you but as to that satisfie your selves he will even by your sinful Relations one way or other promote his honour If he be not glorified by them which we should desire he will be glorified upon them which we must submit unto 'T is to many Divines an unquestionable truth that when at the day of Judgment the sentence of condemnation shall be pronounced upon wicked Children their Godly Parents shall so rest in God's will and be so swallowed up in his glory that they shall not grieve at this sentence but rather rejoyce at it Now then if God here will harden their hearts and give them up to their own Lusts though you are not to rejoyce at this yet you ought quietly to submit to it 6. 'T is good to reflect upon the grace of God to your selves and to consider that 't is infinite mercy that you are not as bad as they Discriminating grace if duly thought of would be an excellent Antidote against Passion in the present tryal But I must say no more of this I have as briefly as I could for the matter would have admitted of far greater enlargement gone over two grand Cases the one referring to the Estate the other to Relations * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 16. H w Consideration is to be managed for the manner of it and shewn under each how consideration is to be acted in order to Contentment There is a third referring to the Body 1. With respect to deformity 2. To defects 3. To infirmittes pain sickness an affliction both very common and also very †great to which I would fain have spoken something but I must forbear lest I should too much exceed the bounds of such a discoutse as this is Onely there is a third General which I propounded at the first to say something of which I will but just touch upon and so dispatch this firâ—t Help or Means to the learning of Contentment Hitherto I have been directing you as to the matter of consideration Now I am to direct you as to the manner of it He that would so consider as thereby to get and keep his heart settled and composed under every trouble he must be therein frequent speedy serious 1. Frequent If you be but seldom in the practice of this duty you will never arrive at being masters of the divine art of Contentment You must consider again and again by repeated thoughts to work upon your hearts that which is proper for the quieting of them By much chasing the ointment pierceth into the part affected and so it gives ease When the disease is hard to be cured or apt to return the remedy must be often useds and so 't is here As to the prevention or removal of Discontent the mind must be often in consideration Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fiercest creatures by frequent converse become more tame and governable Dogs bark not at those to whom they are used The Moralist applies it to the Passions of the mind which do in a great measure lose their fierceness and are more easily brought under command when a man inures himself to consideration 2. Speedy As soon as ever the hellish fire of Discontent begins to kindle in thy heart presently think of that which may be as water for the quenching of it If you let it alone like other fires 't will get such a head that it will be too hard for you Impatience is the soul in mutiny against God now Mutinies in an Army must be suppressed speedily 'T is good to take the distemper at the beginning as soon as there 's any commotion in the spirit because of this or that cross immediately retire ply the heart with consideration reason with your selves Is not all of God Shall not all be for good and so on as hath been directed Nay indeed 't would be of great advantage to us to be before hand with the affliction not only to see it before it comes but to lay up heart-quieting thoughts for it against it shall come How is an evil * res adversas infregit quisquis prior vidit Senec. de Traâ—q An. lessened by the fore-sight of it praevisi mali mollior ictus how patiently is it undergone when one hath had some forecast in his thoughts about it Few are so fit for consideration after a trouble as they are before it the foregame is much easier to be plaid than the aftergame And its efficacy too is the greater when persons are so early at it Before God strikes the blow cast with your selves What if my Child or my Estate should be taken from me how should I bear such an affliction contentedly why things stand thus or thus and therefore I must be contented What would follow upon this Why matters being digested before-hand the mind would be the more still when the evil shall actually seize upon you 3. Serious Loose and careless and sudden thoughts signifie but little to a froward heart but when they are intent and fixed so as to dwell upon what lies before them then they have a good effect The plaister must lye upon the sore and then it works the cure When consideration is managed with the utmost intention of the mind with the staying of the soul upon the proper object then and never but then doth it further contentation So much for the first Help or means The second Help to contentment viz. Godliness 2. The second is Godliness The Apostle links them together 1 Tim. 6.6 Godliness with contentment is great gain what may be the reason of this connexion Not only because they do ever accompany each the other or
which will one day be made good upon them and if they will not know what else they should yet let them know this that Because they are a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Of Sabbath Sanctification Serm. VI. Isaiah 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the LORD honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words Then shalt thou delight thy self in the LORD and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy Father for the mouth of the LORD hath spoken it THese two verses contain a modell of Sabbath Sanctification The 13. v. contains the Duties enjoyned The 14. v. contains the priviledges annexed The Duties are set forth unto us 1. Negatively 2. Affirmatively The Negatively Duties are express't 1. Generally and Comprehensively 2. More particularly and distinctly The Generall in these words If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day Wherein there are three things 1. The thing forbidden i. e. The doing of our pleasures on the Sabbath God never appointed a Sabbath for the satisfaction of corrupt nature 2. The manner of doing or forbearing it and that is by turning away our foot from the Sabbath The meaning of which phrase may be 1. Either a turning away of our mind and affections from each objects to which corrupt will do strongly incline us The Affections are the feet of our souls Secondly Or an awful fear of trespassing upon the Sabbath for the satisfying of our carnal desires As men that are afraid of trespassing upon some great mans free-hold withdraw their foot and turn another way c. The Sabbath is Gods Free-hold of which God saith as once to Moses put thy shooes from off thy feet for the place whereon thou standest is holy ground When we are tempted to any thing unworthy of the Sabbath we should make a stop and turn away that we may not transgress 3. The third thing in the General is the reason why we should be so afraid of incroaching upon Sabbath-time implied in this clause upon my holy day Wherein are two considerations 1. It is holy time 2. It is Gods time To take holy time and bestow it upon our own lusts it is profaneness To take Gods time and bestow it upon the uses of the flesh it is sacriledge It is not fit to make sacred time to serve any but sacred uses This is the general inhibition Secondly The more particular and distinct inhibition followeth in the end of the verse Wherein Three things forbidden in the particular 1. We are forbidden the doing of our own ways It is an Hebraism as much as in our English going our own ways i. e. following our carnal and sinful courses pursuing our own corrupt and sensual inclination 2. We are forbidden the finding of our own pleasure which is the same forbidden in the General ut supra only with this difference that there as I conceive pleasure is taken more largely so whatsoever is pleasing to unregenerate nature and inclinations whether they be bodily labour or Carnal recreations profit or pleasures sports or the works of our Callings we must not find them that is we must be so far from making provision for the satisfying of the sensual Appetite that we must not so much as own them when we meet them we must not suffer our selves to be tempted or insnared by them we must be to them when we meet them as if we had neither eyes nor ears nor hands nor feet we must not desire them or have any thing to do with them 3. We are forbidden the speaking of our own words that is our own impertinent discourses worldly contrivances or in the Apostles language All filthiness Eph. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foolish talking and jesting or any thing that is not convenient Christians should not only consult what is lawful but what is decent and ornamental to the Sabbath None of these things must be so much as named on our days much less on Gods days Christians look to it you may profane the Sabbath by your Words as well as your Works and by vain words as well as by vile words But there is one thing further observable that is the note of appropriation viz. thine own thine own ways thine own pleasure thine own words thine own what is that Answ In opposition to Gods ways Gods pleasures Gods words thereby utterly excluding not only wicked ways and sinful pleasures and profane words whatsoever which are unlawful at all times but even all such ways pleasures words and thoughts also which are the words of the mind which relate to our own private concernments whether personal or domestical of a worldly and secular nature which though they may be lawful upon other days duly circumstantiated yet by no means to be allowed of on Gods day unless they fall under the general exception of Gods own indulgence namely Necessity and Charity of which I shall speak more largely hereafter In a word Nothing may be done or spoken but what is of a divine or Sabbath nature and tendency upon pain of forfeiting our part in the blessed priviledges following verse 14. and so much for the negative part of Sabbath Sanctification I come to the Affirmative And shalt call the Sabbath a delight the holy of the Lord Honourable and shalt honour him In these words also there be four branches or duties 1. We must call the Sabbath a delight 2. We must call it holy or the holy of the Lord. 3. We must call it honourable or glorious 4. We must not only call it honourable but must actually and really honour It or Him by a suitable deportment 1. If we would sanctifie the Sabbath acceptably we must call the Sabbath a delight Call i. e. account it so calling it is an act of the judgment or appreciative faculty a Delight or as some render it thy delights we must reckon the Sabbath inter Delicias as is said of Jerusalem Lam. 1.7 she remembred all her pleasant things surely her Sabbaths were some of those pleasant things it is said Her enemies did mock at her Sabbaths I but she did mourn They were her delightful things whereupon her heart was And so they must be to us But we must also remember to take in with the Day all the Ordinances and religious services and Duties of the day They must not only be done spiritualy holily and Vniversally but they must be done with delight and complacency we must prefer them to our chiefest joy yea the very approach of the Sabbath should be our delight so have all the Saints and servants of God in all ages
learned by the Ministery of the word (i) As you also learned of Epaphras Col. 1. 7. and the Philippians learned by Paul Phil. 4.9 (k) Those things which you have both learned and received and heard and seen in me do the things that are to be heard by the Ministry are matters of Faith and matters of Practice and if by hearing the Word we gâ—t a good understanding in things that are to be believed by us and the things that are to be done by us then we profit by it But if we remain ignorant as to these things after mercy received then we hear the Word without profit II. For Conversion God hath appointed his Word Act. 26.18 (l) To open their eyes and to turn them from darkness to ligâ—t and the Angel speaking of John Baptists ministry saith Luke 1.16 (m) And many of the Children of Israel shall he turn to the Lord their God now the Word turns man unto God 1. As it discovers sin If the Scripture be dextrously handled they will search into the very secrets of mens hearts 1 Cor. 14.24 25. (n) And thus are the secrets of his heart made manifest the Baptists preaching discovered to the Jews their carnal security in trusting to Abram Mat. 3.9 (o) And thiâ—k not to say within your sâ—lves we have Abraham to our Father their want of charity their covetous and humorous disposition Luk. 3.11 (p) He that hath two Coats Let him imâ—art to him that hath none and he that hath meat let him do likewise it discovered the Publicans exactings v. 13. (q) And he saith to them exact no more than that which is appointed you and the souldiers violence v. 14. (r) And he said unto them do violence to no man 2. As it brings people to the confession of sins the Baptists Preaching brought his hearers to confess their sins Math. 3.6 and so did Pauls Act. 19.18 (t) And many that believed came and confessed and shewed their deeds 3. As it works a kindly mourning and sorrow for sin Upon Peters sermon the Jews were pricked at the heart (s) And they were baptized of him in Jordan confessing their sins Act. 2.37 the people wept when they heard the word of the Lord. Nehem. 8.9 After the children of Israel had heard these words they wept for the perverseness of their nature Jer. 3.21 the word which they heard was v. 20. surely as a wife treacherously departeth from her Husband so have you dealt treacherously with me O house of Israel saith the Lord. 4. As it works amendment and reformation the Word turns people from their sins 1 Thess 1.9 (u) They themselves shew of us what manner of entrance in we had unto you and how you turned to God from Idols to serve the living and the true God and makes them fruitful toward God Col. 1.5 6. (w) Which is come unto you as it is in all the world and bringeth forth fruit now then if the Word converts you to God if it discovers your sins if it causes you to confess them to mourn for them and to leave them then you profit by the word But if under Hearing you do not see the sins that reign in you as pride covetousness passion if you do not confess them heartily before God if you do not mourn kindly for them nor leave them you hear without profit III. God hath appointed his Word for the building up of those that are called converted and sanctified Act. 20.32 (x) I commend you to God and the word of his Grace which is able to build you up Apollos by his Preaching helped them that had believed through grace Act. 18.17 (y) And he went over all the Country of Galatia and Phrygia strengthening the Disciples the Word doth not only serve for the implantation of grace but it excites strengthens and draws out the graces of Petitioners Pauls Preaching strengthned the Disciples Act. 18.23 Gods Word is compared to meat Luke 12.42 (z) Who then is that faithful and wise steward whom his Lord shall make ruler over his Houshold to give them their portion of meat in due season and meat strengthens and nourishes the body and so the Word of God 1 Tim. 4.6 Well then if by the hearing of the Word you are built up and grown by it (a) Thou shalt be a Good Minister nourished up in the words of Faith and good Doctrine if your Faith grow exceedingly if your Love abound if you bring forth much fruit then you profit by it but if your sins grow not vveaker and your graces stronger then you hear it without profit 4. And lastly to name no more the Word was appointed for Consolation 1 Cor. 14.31 (b) You may all prophesie one by one that all may learn and all be comforted the Samaritans rejoiced at Philips Preaching Act. 8 5.8 (c) Then Philip went down to the City of Samaria and preacht Christ to them and there was great joy in that City and so did the Eunuch v. 29. and so did the Jaylor at Pauls preaching Act. 16.34 (d) And they spake unto him the word of the Lord and he rejoyced believing in God with all his house now the Word comforts as it opens Gods Attributes such as his Mercy Wisdom Faithfulness and Power Secondly As it discovers Christ the Promises and Priviledges of the Saints Thirdly As it discovers and reveals the marks and Characters of Gods Children Fourthly As it answers the doubts and fears of Saints well then if in hearing the Word you find that it supports strengthens and revives your hearts like a Cordial then you profit by it But if you find nothing sweet nor refreshing in it you hear it without profit I come now to the third thing how we shall profit by hearing of the Word that is how shall we attain the benefit from the Word of God for which it was appointed It was appointed for instruction conversion edification consolation How may we hear it so that we may obtain these things by it I shall give you four directions and conclude 1. First Hear it attentively Christ in the beginning of his Sermons calls upon his auditors to hearken Mark 4.3 (e) And he said unto them in his doctrine hearken and so doth Paul Acts 13.16 (f) Men of Israel and ye that fear God give audience and Rev. 2.7 (g) He that hâ—th an ear let him hear what the spirit saith to the Churches and you read Luke 19.48 all the people were very attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon him hearing that is they hung their ears upon his mouth that they might receive every vvord and miss nothing This phrase is common in Greek Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Latine warrantis conjux pendet ab ore viri and Augustine speaking of his hearing Ambrose saith verbi ejus susâ—endebar intentus and one
this part of God's Worship Zeph. 3.15 17. In the beginning of the Christian Aera when the Gospel first made the World happy with its glorious shine we find the primitive Christians much taken up in this Duty Cyprian in his Epistle to Donatus Nec est hora Convivii Caelestis gratiae immunis Sonet Psalmis convivium Sobrium Cypr. adviseth That there may not be an hour of feasting without some Heavenly grace and let every sober feast be accompanied with Singing of Psalms And Chrysostome in his Commentary on the 41th Psalm admonishes all persons Countrey-men Marrines Weavers c. to sing Psalms and spiritual Songs Estius cries out Take notice of the custome of the Primitive Christians who did not only sing Psalms and Hymns in their publique Assemblies but in their private Families Eusebius relates That Plinius Secundus in an Epistle he wrote to Trajan the Emperour makes mention that the Christians of those times being gathered together before day Sang Hymns and Praises to Christ as to a God This was about the year 98 after the birth of our Saviour Those early and more pure times rejoyced in this Duty Nicephorus tells us that Chrysostome caused Psalms to be Sung for the suppression of the Arrian Heresie And Ruffin witnesseth That Basil commanded the people to meet for the pouring out of their prayers to God and for singing of Psalms to the Most High The worthy Junius informs us That the Eastern Church from the time the Sun of Righteousness arose in the East did propagate the practice of Singing of Psalms to successive Generations And Paulinus testifies Per omnes penè Occidentis provincias manasse refert Paulin. That this practice overspread every Province of the Western Church Holy Ambrose so zealously pressed this Duty of Singing Psalms that he would not allow times of persecution to be a sufficient excuse for the neglect of it But the Empress Justina raging against Ambrose He commanded the Common people to lye in the Church and there Sing Psalms and Hymns according to the practice of the Oriental Christians that they might not be sensible of their sorrows or tediousness And this Custome prevailed in after times and was scattered in other places the Churches in other parts imitating this Worthy Practice This then was the Genius of the primitive Times In the middle times of the Church Rabanus Maurus and Gregory the Great mention this service with great approbation and speak liberally of the practice of it But since the Reformation the universal practice of the Reformed Churches give free suffrage to the Duty of Singing Psalms and I need not cite Zanchy c. to give in their testimony our judgments being best discovered by our practises 3. In all places Moses praiseth God by singing in the Wilderness throughout the 15th Chapter of Exodus David practises this Duty in the Tabernacle Psal 47.6 Solomon in the Temple Psal 10.12 Jehosaphat in the Camp 2 Chron. 20.21 Christ and his Apostles in a particular Chamber Mat. 26.30 And Paul and Silas in an uncomfortable Prison Act. 19.25 We may say of Singing as the Apostle speaks of Prayer 1 Tim. 2.8 I will saith he that men pray every where lifting up holy hands Thus every place is now Commodious for lifting up pure voices and pure hearts to the Most High Where devout Christians meet in any convenient place to sing praises to the Lord they make up a Heavenly Quire 4. In all Conditions 1. In a time of chearfulness and inward joy The Apostle James commands us then to take the advantage of singing Psalms Jam. 5.13 Holy Singing is the best Exertion of inward rejoycing Joy may excite must not stifle this Duty A dilated heart is fittest for a raised voice 2. In a time of affliction Paul and Silas sang in Prison a place of sorrow and confinement Acts 16.25 A chain might bind their feet but not their tongue while others sleep they sing and turn their Dungeon into a Chappel Holy singing can nobilitate every Duty and raise it to a better Notion 3. In a time of Fear When some would press Luther with the dangers the Church was in and what a black Cloud hung over Zion he would presently call for the 46th Psalm to be sung and he thought that Psalm was a charm against all fears whatsoever And since Quemadmodum est emnium Deus olim uterque Sexus adâ—ibebatur ad laudes Dei canendas Rivet Importunas in Ecclesia lâ—quacitates Apostoli Domini in Ecclesiis Magistri med stiae gravitatis reprimore studentes ut mulieres in ipsis Caâ—erent sepien in coâ—cilio permiserunt Isid Pelus this Psalm is called Luther's Psalm his sacred spell against invading Fears 5. By all Sexes Miriam sings a Song to God Exod. 15.21 as well as Moses Rivet well observes God is the Lord of both Sexes and therefore both may sing his praises Every Sex may tune their hearts to proclaim their Thanksgivings to God And so Deborah may sing her song as well as Barak Judg. 5.1 Holy singing befits the Female as well as the Masculine Tongue though Women may not speak yet they may sing in the Church there is no silence imposed on them in this particular Rivet here takes notice Women are not to be driven from joining in Divine praises when the Apostle enjoyns singing of Psalms and Hymns upon all believers Col. 13.16 And here Isidore Polusiota well interposes Although the holy Apostles those masters of modesty will not permit womens loquacity and the loudness of their Tongues yet in the greatness of their Wisdom they do permit the loudness of their Voices in singing forth the praises of the Almighty Thus He. Women though they are removed by Apostical command from the Desk or Pulpit yet they are not debarr'd the Quire to join in that Harmony where God's praises are elevated And now we come to speak of that Honour which God hath put upon this Heavenly Duty And this will appear in three things viz. 1. God hath Honoured this duty with glorious appearances This we find upon record in 2 Chron. 5.13 And it came to pass as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with Trumpets and Cymbals and Instruments of Musick and praised the Lord saying For he is good for his mercy endureth for ever Then the House was filled with a Cloud even the House of the Lord. The Cloud was a certain sign of Divine presence in those times A Cloud to rain blessings a Cloud because Divine brightness would over-power human sight a Cloud not to darken Service but to denote the certainty of God's approach 2. With Eminent Victories This we find upon record 2 Chron. 20.21 22. And when he had consulted with the people he appointed Singers unto the Lord that they should praise the Beauty of Holiness as they went out before the Army and to say
depths of heaven We read not a word that Moses spake but God was moved by his cry I mean not an obstreperous noise but melting moans of heart Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not displeasant to the inclined ears of God I cried to the Lord with my voice says David Psal 3.4 Psal 5.2 Psal 39.12 Psal 142.1.5 6 7. and he heard me out of his holy hill and this encourages to a fresh onset hearken to the voice of my cry my King and my God Give ear to my cry hold not thy peace at my tears another time he makes the Cave Eccho with his cries I cried I cried attend to my cry for I am brought very low and what 's the issue Fath gets courage by crying his tears watered his faith that it grew into confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coronabunt and so concludes thou shalt deal bountifully with me and the righteous shall crown me for conquerour Plentiful tears bring bountiful mercies and a crying suitor proves a triumphant praiser Holy Jacob was just such another at the fords of Jabbok he prevailed with the Angel for he wept Hos 12.4 1 Kings 20.5 Jer. 31.18 and made supplications to him Hezekiah may bring up the rear for the Lord told him he had heard his prayer for he had seen his tears Such presidents may well encourage backsliding Ephraim to return and bemoan himself and then the bowels of God are troubled for him Nay we have a holy woman likewise weeping sore before the Lord in Shiloh 1 Sam. 1.10 2.1 and then rejoicing in his salvation The cries of Saints are like vocal musick joined with the instrumental of prayer they make heavenly melody in the ears of God The bridegroom calls to his mourning dove let me hear thy voice for that 's pleasant Cant. 2.14 Gers Tom. 2. Fol. 77. â— What Gerson says of the sores of Lazarus Quot vulnera tot linguas habuit as many wounds so many tongues we may say of sighs cries and groans in prayer so many eloquent orators at the throne of God 5. Importunity and assiduity in prayer is highly prevalent Ambrose de Cain Abel l. 1. c. 9. Mat. 5.7 Epiphan haeres 30. Luke 18.1 1 Thess 5.17 Num. 28.4 6. 2 Sam 9.7 Non ut fastidiosa continuetur oratio sed ut assidua frequenter effundatur not that we should lengthen out prayer with tedious and vain repetitions as the Heathen did of old or as the Euchitae in Constantius his time that did little else but pray but that we should be frequent and continue instant in prayer Whereas our Lord bids us to pray always and the Apostle Paul to pray without ceasing we are to understand it of Constancy at times every day As the morning and evening Sacrifice at the Temple is call'd the Continual burnt-offering As Mephibosheth is said to eat bread Continually at David's table and Solomon's Servants to stand Continually before him i. e. at the set and appointed times So 't is required of us to be constant and assiduous at prayer and to follow our lawful requests with perseverance Thus Hannah is said to multiply prayer 1 Sam. 1.12 and received multiplied answers expresly indeed she prayed but for one Son but she had six children returned in upon prayer When the soul perseveres in prayer 't is a sign of a persevering faith and such may have (b) John 16.23 1 Kings 18.43 what they will at the hand of God when praying according to prescript Nay urgent prayer is the token of a mercy at hand When Elijah prayed seven times one after another for rain Isa 45.11 the clouds presently march up out of the sea at the command of prayer Ask of me things to come saith the Lord and concerning the works of my hands command ye me When we put forth our utmost strength in prayer and will as it were receive no nay from heaven our prayers must be like the Continual blowing of the silver Trumpets over the sacrifices for a memorial before the Lord Num 10.10 Like the watchmen on the walls of Jerusalem which never hold their peace day nor night Isaiah 62.6 7 64 7 are commanded not to keep silence nor to give him rest Nay God seems offended at another time that they did not lay hands upon him that they might not be consumed in their iniquities Such prayers are as it were a holy molestation to the throne of grace It 's said of the man that rose at midnight to give out three loaves to his friend he did it not for friendships sake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.8 because he was impudent so importunately to trouble him at such a season as 12 a clock at night Our Lord applies the parable to instant prayers The like we find of the success of the widow with the unjust judg because she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18 5 vex and molest him with her sollicitations But of all the pattern of the woman of Canaan is most admirable Mat. 15 23 when the Disciples desired her to be dismist because she troubled them by crying after them and yet she persists May I say it reverently Christ delights in such a troublesom person Though as an Ancient observes by comparing both Evangelists that first (a) Mat. 15.22 she cried after Christ in the streets but our Lord taking (b) Mark 7.23 house she follows him thither and falls down at his feet but as yet (c) Mat. 15.23 Augustin de consensu Evangelist l. 2. p 447. Tom. 4 edit Bâ—â— 1569. Jam. 5. Rhet. Divin p. 353. he answered her not a word In eo silentio egressum fuisse Jesum de domo illa then our Lord going out of the house again she follows vvith stronger importunity and argues the mercy into her bosom and Christ ascribes it to the greatness of her faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another terms it a laudable and praise-worthy immodesty as in the former case to knock so rudely at midnight is deemed no incivility at the gate of heaven This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Parisiensis reads it deprecatio justi assidua An assiduous prayer is the vvay to become an efficacious prayer It 's ill taken if not importunate Cold petitioners must have cool answers If the matter of prayer be right and the promise of God fervently urged thou art like to prevail like princely Israel that held the Angel by the Collar to speak with reverence and vvould not let him go untill he had blest him Gen. 32.26 v. 24. But 't was hot work most of the night even to break of day to shew that in some cases of extremity vve must hold out in prayers For our Lord in the next verse to the Text does not forbid the length of prayer for he himself upon occasion continues a vvhole night in prayer
appointed this Society only for the mutual comfort of the Members thereof or of the whole and not also for his own glory Patres secundum haec temporalia bona filiorum sortem à servorum conditione distinguerent ad Deum autem colendum omnibus domus suae membris pari dilectione consulerent qued naturalis ordo ita praescripsit ut nomen patrum-familias hinc exortum sit Qui autem veri patres-familias sunt omnibus in f milia sua tanquam filiis ad colendum promerendum Deum consulant Aug. de Civit. Dei lib. 9. cap. 16. even from the whole and doth that houshold Society as such live to God's glory that do not as such serve him and pray unto him Hath God given authority to the one to command and rule and the other a a charge to obey only in reference to worldly things and not at all to spiritual only in things pertaining to the world and in nothing to things pertaining to God Can the comfort of the Creature be God's ultimate end no it is his own glory Is one by authority from God and order of Nature Pater-familiâs the Master of the Family so called in reference to his Servants as well as to his Children because of the care he should take of the Souls of Servants and of their worshipping God with him as vvell as of his Children and should he not improve this power that God hath given him over them all for God and the welfare of all their Souls in calling them jointly to vvorship God and pray unto him Let Reason and Religion judg Proposition 2. God is the OWNER of our Families as such therefore as such they should pray unto him God being our absolute OWNER and Proprietor not only ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentiae suae by reason of the supereminency of his Nature sed etiam jure creationis giving us our being and all vve have We our selves and all that is Ours We and Ours being more His than our Own are unquestionably bound to lay out our selves for God vvherein vve might be most useful for our OWNERS interest and glory Besides the title of Creation God is the OWNER of our Families by right of conservation and redemption For hath God a right to and propriety in the persons in a Family or the particular Members of it and not of the vvhole Whose are your Families if not God's OWN Will you disclaim God as your OWNER If you should yet in some sense you are HIS still though not by resignation and wholly devoting of your selves to him Whose vvould you have your Families to be God's OWN or the Devil 's OWN Hath the Devil any title to your Families and shall your Families serve the Devil that hath no title to you neither of Creation Preservation or Redemption and vvill you not serve God that by all this hath a title to you and an absolute full propriety in you If you will say your Families are the Devils then serve him but if you say they are God's then serve him Or will you say we are Gods but we will serve the Devil If you do not say so yet if you do so is it not as bad Why are you not ashamed to do that that you are ashamed to speak out and tell the world what you do Speak then in the fear of God If your Families as such be God's own is it not reasonable that as such you should serve him and pray unto him for do not you expect honour and obedience from your Children because they be your own and work and labour and service from your own Servants because they be your own and whatever you are OWNERS of would you not have it for your Use and will you require these things from yours because they are yours and shall not God require service from His and if he do shall he not have it especially when God's title of Propriety in you is infinitely greater than any title you have to any thing you have or call your own Take heed lest your demands and expectations from yours be not a condemnation of your selves in denying that to God which is his due from you because you are his Proposition 3. God is the Master and Governour of your Families therefore as such they should serve him in praying to him If he be your OWNER he is your Ruler too and doth he not give you Laws to walk by and obey not only as you are particular persons but as you are a combined Society Eph. 5.25 to the end and 6.1 to v. 10. Col. 3.19 to the end and 4.1 Is God then the Master of your Family as such and should not then your Family as such serve him Do not Subjects as such ow obedience to their Governours Mal. 1.6 A Son honoureth his Father and a Servant his Master if I then be a Father where is mine honour and if I be a Master where is my fear Where indeed Not in prayerless ungodly Families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton l. 1. Sect. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Proposition 4. God is the Benefactor of your Families as such therefore as such they should serve God in praying to him and praising of him God doth not do you good and give you mercies only as individual persons but also as a conjunct Society Is not the continuance of the Master of the Family not only a mercy to himself but to the whole Family also if he be not he is not over good Is not the continuance of the Mother Children Servants in life health and being a mercy to the Family that you have an house to dwell together and food to eat together do not you call these Family-mercies and do not these call aloud in your ears and to your consciences to give praises to your bountiful Benefactor together and to pray together for the continuance of these and the grant of more as you shall need them It would be endless to declare how many ways God is a Benefactor to your Families conjunctly and you are shameless if you do not conjunctly praise him for his bounty Such an house is rather a stye for Swine than a dwelling house for rational Creatures May not God call out to such prayerless Families as to them Jer. 2. 31. O generation see ye the word of the Lord Have I been a wilderness to Israel a land of darkness Wherefore say my people we are Lords we will come no more unto thee Hath God been forgetful of you Speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. ye ungodly prayerless Families Hath God been forgetful of you No every morsel of bread you eat tells you God doth not forget you every time you see your Table spread and food set on you see God doth not forget you Why then saith God Will not this Family come at ME when you have food to put into your Childrens mouths that they do not cry for bread and you constrained to
say I would my poor hungry child I would but I have it not Why then will you not come at me live together and eat together at my cost and care and charge and yet be whole months and never come at Me and that your children have reason raiment limbs not born blind nor of a monstrous birth which things Heathens have been affected with and a thousand ways besides have I done you good may God say Why then will you live whole years together and never together come at me Have you found one more able or more willing to do you good that you never can Why then are you so unthankful as not to come at me After the like manner the Lord expostulates with his People to whom he had been a bountiful Benefactor and yet they answered not his bounty nor served him their Benefactor for which he calls to the Heavens to be astonished and the Earth to be horribly afraid Jer. 2.5 Thus saith the Lord Mercies do engage to duties We should have him for our God for ever and serve him that always doth us good So the Poet. O Melibaec Deuo. nobis haec otia fecit Namque erit ille mihi semper Deus illius aram Saepe tener nostris ab ovilibus imbuet agnus Virg. Eclog. 1. Officia etiam saerae sentiunt nec ullum tam immansuetum animal est quod non cura mitiget in amorem sui vertat Leonum ora à magistris impunè tractantur Eliphantorum feritatem usque in servile obsequium demeretur cibus adeo etiam quae extra intellectum atque aestimationem bemeficii sunt posita assiduitas tamen meriti pertinacis evincit Ingratus est adversus unum beneficium adversus alterum non erit Duorum obliru est tertium etiam corum quae excideruâ—t memoriam reducet Qui instat onerat priora sequentibus etiam ex duto Immemori pectore gratiam extundat Nâ—o audebit adversus multa ocuâ—câ— allollere Senec. de benef c. 3. what iniquity have your Fathers found in me that they are gone far from me 6. Neither said they where is the Lord that brought us up out of the land of Egypt Should such a people forsake such a God and go far from him that did them so much good yet they did ver 13. Be astonished at this oh ye heavens You see when God is a Benefactor to a People and there is the same reason for Families and they do not serve him what monstrous wickedness it is God hath kept you all safe in the night and yet in the morning you do not say Where is the Lord that did preserve us come ô come Let us give joint praises to him God hath done you and your Families good so many years and yet you do not say where is the Lord that hath done such great things for us come let us acknowledg his mercy together God hath carried you through affliction and sickness in the Family the Plague hath been in the house and yet you live the Small pox and burning Feavors have been in your houses and yet you are alive your conjugal companion hath been sick and recovered children nigh to death and yet restored and for all this you do not say Where is the Lord that kept us from the Grave and saved us from the Pit that we are not rotten among the dead and yet you do not pray to nor pra se this your wonderful Benefactor together Let the very walls within which these ungrateful wretches live be astonished at this Let the very beams and pillars of their houses tremble and let the very girders of the floors on which they tread and walk be horribly afraid that such as dwell in such an House together go to bed before they go to Prayer together Let the earth be amazed that the Families which the Lord doth nourish and maintain are rebellious and unthankful Being worse than the very Ox that knoweth his Owner and of less understanding than the very Ass Isa 1.2 3. There is such validity in the consequence from God's being our Benefactor to our duty to him in serving of him that Joshua builds his exhortation to the Heads and People of Israel to fear and worship God upon this very foundation as appeareth plainly to any that read the Chapter where the Text lieth From what hath been said I reason in this manner 3. Arg. If God be the Founder Owner Governour and Benefactor of Families as such then Families as such are jointly to worship God and pray unto him This cannot be denied But God is the Founder Owner Governour and Benefactor of Families as such Neither can this be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Moral Nunc adhibe puro Pectore verba puer nunc te melioribus affer Quo semel est imbuta recensâ— servabit odorem Testa diu Horat. Ep. l. 12. adeo in teneris consuescere mulâ—um est Virg Geor. l. 2. Therefore Families as such are jointly to worship God and pray unto him Argument 4. Masters of Families ought to read the Scripture to their Families teach and instruct their Children and Servants in the matters and doctrines of Salvation therefore they are to pray in and with their Families No man that will not deny the Scripture can deny the unquestionable duty of reading the Scripture in our houses Governours of Families teaching and instructing them out of the Word of God Amongst a multitude of express Scriptures look into these Exod. 12.26 And it shall come to pass when your Children shall say unto you what mean you by this service 27. Ye shall say it is the Sacrifice of the Lord 's Passeover who passed over the houses of the Children of Israel in Egypt when he smote the Egyptians and delivered our houses And there is as much reason that Christian Parents should explain to their Children the Sacraments of the New Testament to instruct them in the nature use and ends of Baptism and the Lord's Supper Deut. 6.6 And these words which I command thee this day shall be in thine heart 7. v. And thou shalt teach * Crebris admonitionum quasi ictibus haec mea praecepta infiges optabis sicut repetitis mallei ictibus fâ—rram aptatur Lud. de Dieu Et dentabis ea i. e. inter dentes versabis assidue lo queris vel dentibus mandes praemansa in os ingeres filiis tuis Malvend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whet or sharpen them diligently to thy children and shalt talk of them when thou sittest in thy house and when thou walkest in the way and when thou liest down and when thou risest up i. e. morning and evening Deut. 11.18 19. Ephes 6.4 And ye Fathers provoke not your Children to wrath but bring them up in the nurture and admonition of the Lord. And God was pleased with this in Abraham Gen. 18.19 For I know him that he will command his children and his houshold after him and they
oplatum finem perduxeris quasi victoriam obtinueris significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 igitur haec duo involvit vehementem quandam animi intentionem quasi pugnam dum veâ—satur in actu orandi assiduam frequentationem orationis Davenant in loc 7. Direct Be laborious and importunate in your prayers If your thoughts do wander call them in if your thoughts be dull stir them up An Heathen advised to do as becomes a man like a Roman and should not you pray as becomes Christians to do but that is not in a dull and sluggish manner Labour at your prayers together as you use to do at your worldly work together and more too for in this you are concerned more Strive and wrestle with joynt fervency and faith as becomes a society to do that are all a praying for their lives for their souls for the pardon of their sin for the favour and the love of God as becometh those that are praying against everlasting flames and for eternal happiness Pray together as persons desirous that you may live in Heaven all together and praise God in Heaven for his love and mercy to you all together But pray not coldly and lukewarmly together lest you be damned and hereafter lye in scorching flames all together You must be instant in this work You will meet with opposition from the Devil and the world and your own hearts You must then strive and tug and labour hard or else your prayer will be spoiled Col. 4.2 the word there is very significant Be present at your work in heart as well as body attend your work and stand to it continue in prayer not only with continuance of time but of earnest importunity till you prevail with God and get the victory over sin and Satan Let me therefore warn praying Families as you love your Souls Defunctiorè multi preces ex formula recitant ac si pensum Deo solverent apparet hoc officio ipsos defungi ex more quia interim frigent animi neque expendant quid postulent Galv Inst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Magnes as you would have God incline his ear to what you say take heed of customariness and formalities Do not rest in the work done in pouring our words before God This is your great danger It must be a fervent Prayer that pleaseth God and profits you Jam. 5.16 Be praying Christians indeed and do not seem only to be so that you might all be happy indeed and saved indeed and not only to be thought to be so And because we are apt to slide into such formality and lukewarmness when we use constant Family Prayer which eats out the very heart and life thereof and hinders our benefit thereby I shall propose twenty five Questions some of which at one time and some at another you may put unto your selves to make you lively in your duty But I shall I must but name them because I would not willingly take up more paper than comes unto my share as also that lying close together you may the better have them in your eye When thou art called to Family Prayer put some of these Questions to thy self WHAT AM I A sinful Sinner Dust Ashes Guilty Oh how should Q. 1 a guilty person going to the dust pray for pardon WHERE AM I In whose presence do I kneel is it not before God Q. 2 and doth not he know whether I trifle or am serious Where might I NOW have been In Hell among Devils and damned Q. 3 Souls and shall I not pray indeed with all my might that I never may be cast into that place or company Whither am I going To eternity Where shall I shortly be In eternity Q. 4 and shall I trifle in my way What am I come about What is now my business About the highest Q. 5 matters that concern my Soul What if this were to be my last Prayer before I dye Should I then fall Q. 6 asleep upon my knees What if my everlasting state should be determined according to my sincerity Q. 7 or hypocrisy in this duty I am now going to Should I dally then with God What if God should tell me if I trifle with his Majesty he would strike Q. 8 me sick or dead or blind or deaf and dumb upon my knees Should I not then watch my heart in Prayer What if I were to speak to an earthly King or were to see some glorious Q. 9 Angel Should I not be filled with fear and reverence and is not God infinitely above these What if I were to give an account to God immediately how I pray and Q. 10 should appear at his Bar as soon as I rise from off my knees Should I then be formal and lukewarm Am I come to have communion with God to pray down my sin to please Q. 11 God and profit my Soul Will careless praying do it What if those that joyn in Prayer with me could look into my heart and Q. 12 see how I do discharge my duty Should I not be ashamed of many of my thoughts and of the deadness of my heart and is not the eye of God ten thousand times more to awe my heart than the knowledg of a fellow Creature Q. 13 Will dead and careless praying yield me comfort when I review it when I come to die Or should I not so pray now that I might have comfort then Q. 14 Should I cozen and deceive my self in matters of the greatest weight Shall I crawl to Hell upon my knees What! pray now and be damned hereafter Awake my heart and mind thy business Q. 15 Will God be mocked And is not heartless praying a mocking of God Q. 16 Should I not do more than Hypocrites do Or shall I not be damned if I do not But may not an Hypocrite pray at that rate as I have too often done Q. 17 Doth not the same God that commands me to pray command me also to give him my heart in Prayer and to do it with life and fervency Do I obey him in the one and shall I not in the other in the lesser and not in the greater and if I do not do I not rebel upon my knees Q. 18 If dead and dull and formal praying stops the mouth of my Conscience now will it do so at the Bar of God And should I not endeavour now to have the witness of my Conscience for me then Q. 19 Will it do me any good to have a name to live among men if I be dead in the sight of God and if others think and say when I am dead my Soul is gone to Heaven but is indeed cast down to Hell Will it lessen my torments that I was applauded dy men and condemned by God Will it ease my pain to be an applauded damned man Q. 20 Should I so pray as to make Prayer a burden to me Liveless heartless Prayer is a burden when lively Prayer is
his wife the wife that truly fears God dares not be cross with her husband A Bible plac'd between you will take up many a difference comfort you under many a cross and pang guide you in many a strait wherein flesh and blood will be confounded and at a loss And then in those critical cases wherein Duty and Passion strive for mastery resolve with your selves that it is much better for either of you to obey God's will than to have your own That as there is the highest Reason in his Commands so there is the greatest Sweetness in obeying them Set oft before you that golden Rule Matth. 7.12 and calmly consider whether you behave your self to your yoke-fellow as you your self would be dealt with if you were in their condition And though you be never so just and good other wayes yet believe that Jam. 2.10 he or she that keeps the whole law and yet offends knowingly and commonly in one point is guilty of all Your Righteousness abroad will not excuse your crossness at home nor her zeal in prayer make any amends for her heat in passion But when you are both resolved to study your own duties and sincerely to do them how hard soever you will live together as heirs of the grace of life and as heirs of the life of glory 5. Settle your affections well at the beginning It was a wise and true Observation (q) Plutacch praeâ— conjug that vessels which are compacted of divers parts or glued together of divers pieces at first will easily with every bruise or fall be broke in pieces but when they are strengthened by tract of time it will be very hard yea scarce possible to separate them So it is in marriage at first the union is raw and green an unkindness then a cross word or look will quickly alienate but when time and experience have consolidated this new sprung affection then it will be much harder to dissolve it And being once assured of a conjugal love in each other give no way to cursed Jealousie which very often hath no other ground than the Weakness or Wickedness of them that are sick of it and to be sure when once it is admitted all the joy and comfort of this life is gone it is a bitter-sweet Poyson and miserable are they that either give or take occasion for it Stop your ears therefore and knit your brow upon tale-bearers and whisperers that under pretence of great love and secrecy tell you just Nothing and remember that Love thinketh no evil but puts the best interpretation possible upon the doubful words looks and carriage of a stranger much more of so near a (r) Liberiores sunt viri quam foeminae vitae totius rationis Viris curanda esse mutla foeminis solam pudicitiam Claudendae aures iis qui sinistrum quid de marito volunt deferre Lu. Vives de Chr. foem p. 720. Relation And this I mention here because most commonly Jealousie takes place there where true Affection was never fixed and rooted in the beginning 6. Lastly to speak all in one Pray for Wisdom Humility and Vprightness 1. Wisdom for vve owe many of our Domestick distempers to our weakness and indiscretion not wisely preventing or removing things that cause offence How easily would a wise man avoid distasting words or looks or actions How easily might he keep his Authority and never forfeit it and she submit and never dispute it wisdom would pick and chuse the fittest opportunities to instruct advise reprove and comfort and vvould direct to the best manner and method vvherein to do it Wisdom vvill consider that either party might have found the same or greater crosses in another condition as in this or in another person as in this and therefore things are vvell in that they are not worse and however that marriage which is God's Ordinance must not be charged with their disquiets but themselves And 2. Humility that is a singular help for them both in the discharging of their Duties This will keep the Husband from the intemperate use of his power and the vvife in a ready subjection to her Husband For only by pride cometh contention but with the well-advised is wisdom Prov. 13.10 A proud Spirit could not agree vvith an Angel but the humble will agree with any body This also will greatly help them to contentment in their Condition For says Humility my Husband my Wife is a great deal too good for such a sinful creature as I am my condition is too good for me these straits and troubles are great but I deserve greater this was a sharp reproof but alas I deserve hell and what 's a harsh word to hell That man or woman vvill sit down quietly with great tryals that know they are not worthy the least of mercies And besides Humility will suggest such a carriage and behaviour in word and deed as will infallibly oblige each other and force respect from them And lastly Vprightness is necessary to the doing of these Duties well For there is written a conclusive law in an upright heart to do the whole will of God whether it appear to be with them or against them it will teach them rather to obey than to dispute and in obedience to do each more than their part rather than less In doubtful cases the upright heart will choose the safest course though it prove the hardest and resolves to suffer the greatest injury rather than offer the least An upright heart watches against sinful self which is the great root of injuries and mischiefs in every relation and prompts us to keep on in the way of our duty notwithstanding all discouragments In a word the upright Husband and Wife do chiefly study each their (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Col. Hom. 10. own Duty in their Relations and are most severe against their own particular failings What are the Duties of Parents and Children and how are they to be managed according to Scripture Serm. XVII Colos III. 20 21. Children obey your Parents in all things for this is well pleasing unto the Lord. Fathers provoke not your Children to anger lest they be discouraged MY business is not to discuss the Entity of Relations in their foundation and terms which the Philosopher is conversant about but to discourse the Efficacy of the chiefest in Christian practice Relationes etsi minimae eâ—titatis sunt maximae efficaciae i. e. to enquire into the nature and management of those reciprocal offices betwixt Parents and Children which if well discharg'd according to the sense of the Divine Oracles do contribute most to the happiness of humane Society and give reputation to the Communion of Saints The Subject I know is common and the Scriptures copious upon it which some who it may be are not the most accurate in their own relative station think a very easie task to treat on but to do it distinctly and fully within the time allotted to
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
you to be Christians nor better than Infidels and Heathens Look not that men should think you better than your fruits do manifest you to be nor that they take you to be good for saying that you are good nor judge you to excel others any further than your works are better than others And marvel not if the World ask What do you more than others when Christ himself doth ask the same Matth. 5.47 If ye salute your Brethren and those of your own Opinion and way and if ye love them that love you and say as ye say do not even Publicans and Infidels do the same Matth. 5.46 Marvel not if men judge you according to your works when God himself will do so who knoweth the heart He that is all for himself may love himself and think well of himself but must not expect much love from others Selfishness is the Boil or Imposthume of Societies where the Blood and Spirits have an inordinate Afflux till their corruption torment or gangrene the part While men are all for themselves and would draw all to themselves instead of loving their Neighbour as themselves and the Publick Good above themselves they do but hurt and destroy themselves for they forfeit their communion with the body and deserve that none should care for them who care for none but themselves To a Genuine Christian another's good rejoyceth him as if it were his own and how much then hath such a one continually to feed his joy and he is careful to supply another's wants as if they were his own But the scandalous selfish hypocrite doth live quietly and sleep easily if he be but well himself and it go well with his Party however it go with all his Neighbours or with the Church or with the World To himself he is fallen to himself he liveth himself he loveth himself he seeketh and himself that is his temporal prosperity he will advance and save if he can whatever his Religion be and yet himself he destroyeth and will lose It is not well considered in the World how much of sin consisteth in the narrow Contraction of mens love and regard unto their natural selves and how much of goodness consisteth in a Community of love and what a glory it is to the Government and Laws of God that he maketh it so noble and necessary a part of every man's duty to love all men and to do good to all as he is able though with a difference God could do us all good enough by Himself alone without one another But what a mercy is it to the World that as many Persons as there are so many there are obliged by God to love their Neighbours as themselves and to do good to all about them And what a mercy is it to the Actor that God will thus make him the Instrument and Messenger of his Beneficence Ministers and Christians all Would you be thought better than others Are you angry with men that think otherwise of you What good do you more than others in your places What good do you that other men 〈◊〉 see and feel and taste and judge of Every man loveth himself and can feel what doth him good in natural things And God that by giving you food and other mercies to your bodies would have you therein taste his love to your Souls would use you just so for your Brethrens good Do you give them good words and counsel It is well But that is not it that they can yet taste and value You must do that sort of good for them which they can know and relish not that this will save them or is any great matter of it self no more than God's common bodily mercies to you but this is the best way to get down better And he that seeth his Brother have need and shutteth up the bowels of his compassion from him how dwelleth the love of God in him 1 Joh. 3.17 Give to him that asketh and from him that would borrow of thee turn not thou away Matth. 5.42 That is let not want of Charity hinder thee at any time from giving though want of ability may hinder thee and prudence may restrain thee and must guide thee If you say Alas we have it not to give I answer 1. Do what you can 2. Shew by your compassion that you would if you could Take care of your poor Brethren 3. Beg of others for them and put on those that can to do it Say not These carnal people value nothing but carnal things and cannot perceive a man's love by spiritual benefits For it is not Grace but the means and out-side of things spiritual that you can give them and for ought I see the most of us all do very hardly believe God's own love to us if he deny us bodily mercies If you languish in poverty crosses and painful sickness any thing long your murmuring sheweth that you do not sufficiently taste God's goodness without the help of bodily sense And can you expect that natural men believe you to be good for your bare words when you so hardly think well of God himself though he promise you Life Eternal unless he also give you bodily supplies VIII He that will glorifie his Religion and God before men must be strictly just in all his dealings just in governing just in trading and bargaining just to Superiours and to Inferiours to Friends and to Enemies just in performing all his promises and in giving every man his Right He that in love must part with his own Right for his Neighbour's greater good must not deprive another of his Right for Charity includeth Justice as a lower Vertue is included in a higher and more perfect He must not be unjust for himself for riches or any worldly ends he must not be unjust for Friends or Kindred he must not be drawn to it by fear or flattery no price must hire him to do an unrighteous deed But above all he must never be unjust as for Religion as if God either needed or countenanced a lye or any iniquity No men are more scandalous dishonourers of Religion and of God than they that think it lawful to deceive or lye or be perjured or break Covenants or be rebellious or use any sinful means to secure or promote Religion as if God were not able to accomplish his Ends by righteous means This cometh from Atheism and Unbeliâ—f when men think that God will lose his Cause unless our wits and sinful shifts preserve it as if we and not He were the Rulers of the world The unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and seldom scape the hatred or contempt of men IX He that will glorifie God must know and observe the Order of Commands and Duties and that God will have Mercy and not Sacrifice and must prefer the End before the Means as such He must not pretend a lesser Duty against a greater nor take the lesser at that time for a Duty
special comforting Faith then keep a good conscience in evil times chuse suffering before secular safety remember who did shrink from the truth and lost this Faith and comfort even to the gates almost of despair and self violence for twelve months together and never did recover till some hints of mercy to him he began to revive and have some quiet Spira said with tears running down his face that time was when he could have called God Father but now he could not 13. Direct You may and ought to get this special rejoycing Faith out of sanctified afflictions thus whom God doth correct and teach him he loves he is blessed Psal 94.12 Heb. 12. but God doth so to me ergo here are bills and prayers for mercies but who looks after the issue The teaching the holy use sanctified affections are very good evidences and so very comfortable There are that would not have lost their bussetings temptations various temptations afflictions for any good the blessed spirit hath taught thâ—m that way many a divine truth by heart out of the word they are sensible of it and from it conclude the love of God in Christ to them and thence they have joy and comfort that joy that Angels cannot give and Devils cannot take sanctified troubles are tokens of special love 14. Give diligent attendance upon the ordinances set thy self in the sight of God to hear what God will speak as Cornelius did Act. 10.33 and rejoyce to do it such shall walk in the ight of God's countenance Psal 89.15 Take heed of the common humor we begin to be very sqeamish and carnal one is of Paul another of Apollo we attend more the man and his artifice than God and his word Mr. Bolton in his florid but profane wit thought Perkins was a sneaking fellow But when God changed his heart he was of another mind Lastly Be more intent upon your duty then upon your comfort and comfort will follow Order your steps in the paths of Divine precepts walk in all relations according to the rule and be not so earnest after comfort so sollicitous in that behalf Walk uprightly and the face of God will behold the upright You pray for assurance be sure your ends be right let it be more for holiness that the name of Jesus Christ may be glorified by you than for comfort I think some good people are too carnal in their prayers for assurance they desire it not so much for holiness as for safety I have known such take heed look well to your aims I will conclude with Paul's prayer 2 Thess 2.16 17. Now our Lord Jesus and God our Father who hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work How Christians may learn in every State to be content Serm. XXVI Phil. 4.11 For I have learned in whatsoever state I am therewith to be content OUR Apostle makes this profession of his high attainments in the grace of Contentation upon a very weighty Reason The Occasion of the words or Motive viz. that he might obviate all misconstructions and bad interpretations which possibly some might put upon what he had said in the foregoing verse and should further say in the 14 15 and 16. Verses In every of which we have him expressing his great and affectionate resentment of the Philippians bounty and liberality to him I rejoyced in the Lord greatly that now at the last your care of me hath flourished again ye have well done that you did communicate with my afflictions c. No Church communicated with me as concerning giving and receiving but ye only For even in Thessalonica ye sent once and again unto my necessity Now he foresaw that this his just acknowledgment might have some base and ugly censures put upon it which therefore he makes it his business to prevent And he enters a double Caveat about them Not because I desire a gift v. 17. q. d. O Philippians I have received your Gifts and I am very thankful to you for them but do not think I do this out of any * Gratam sibi esse testatur eorum beneficentiam c. li à tamen orationem temperans ut ab omni sordium suspicione se purum esse testetur Beza base spirit as if I desired thereby to be enriched or advanced in worldly possessions No saith he it is not so with me all that my eye is upon in your kindness to me is this I desire fruit that may abound to your account Again Not that I speak in respect of want as if I were so exceeding low in the world that I could not live without your supply or as if I were a person so tender and delicate that I could not bear a little want or hardship No it is not so with me neither for let my outward condition be what it will never so low as to outward things yet I have one Reserve alwaies by me a contented Mind I cannot have so little but that little shall suffice So †Non quòd penuriam passus sim id dico didici enim ut Sufficiat mihi id quod habeo V. Syr. the text comes in Not that I speak in respect of want for I have learned c. In the words wherein I am concerned we have The Text divided 1. A Lesson to be learnt to be content A rare and excellent Lesson than which there is scarce any one higher and harder in the whole compass of Christianity 2. Paul's great proficiency in this lesson I have learned in whatsoever state I am or as 't is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quibus sum i. e. qualiscunque sit meâ conditio c. Calvin 'T is more than if he had saâ—d In iis quae habeo Vide Muscul in loc Greek In whatsoever things I am therewith to be content He had in the course of his life passed through various states and some of them were bad enough according to the account which he himself gives of them 2 Cor. 4.8 9 10. 2 Cor. 6.4 5. 2 Cor. 11.23 But no condition came amiss to him his spirit was alwayes composed and calm he lived in the constant practice of divine Conrentment I have learnt saith he and we may believe him in whatsoever state I am therewith to be content What an apt Schollar what an admirable proficient was this blessed man in this high and difficult piece of practical knowledg Surely he that can master such a lesson as this may well be placed in the highest form of Christ's school Of the supernaturalness and Mysteriousness of contentment When he saith he had learned to be content two things are implied in that expression the Supernaturalness the mysteriousness of Contentment The Supernaturalness of it I have learnt it q. d. 't was not a thing known by me from the first I brought not this frame with me into the world 't was
upon the greatest falshood that is imaginable Oh take heed of it When you are wronged then complain but do not do it till then and then I am sure you 'l never complain In a word let this Heart-quieting Consideration be much upon your thoughts all is Righteously ordered by God and therefore all must be contentedly undergone by you 3. All is ordered by God wisely He 's a God of Judgment Isai 30.18 We read of the rings Ezek. 1.18 that they were full of eyes take the several rounds and windings of Providence they are all full of wisdom As God at the first made all things with infinite wisdom Psal 104.24 so he doth also dispose and govern all things with infinite wisdom And this holds true not only with respect to the whole Creation in the general lump and mass thereof but also with respect to every part and parcel of the Creation especially to man and to every individual man in the world Now if this was believed and considered it could not but much conduce to make us contented in every condition for certainly it must be most absurd folly in us to find fault with or dislike that which is done by God in admirable wisdom In our worldly affairs vvherein vve have to do wtth men if vve apprehend them to be persons endued with understanding and prudence we can upon this wholly refer our selves and our Concerns to them and quietly acquiesce in vvhat they advise and order The Patient likes the Physick though never so nauseous which his skilful Physitian prescribes If the Pilot be skilful the passenger saith Let him alone he knows how to order the vessel and so in several other Instances And why do not vve in all our Concerns carry it thus towards God vvhose vvisdom and faithfulness doth infinitely transcend vvhat is in man shall we not contentedly rest in vvhat he sees to be fittest and best for us Vain man would be wise Job 11.12 he thinks he could order things better than God doth he vvill be finding faults in God's disposal of him but this his vvisdom is the highest folly What a wise Choice doth God alwayes make for men the Saints shall see it vvhen they come to Heaven if not before may they not therefore quietly resign up themselves to him saying Thou shalt choose our inheritance for us as 't is Psal 47.4 On the other hand vvhat a sad choice do men make for themselves when in their discontent they vvill be their own choosers Rachel must have a Child or she dies she had her desire but it cost her her life Jacob cannot stay God's time for the blessing by vvhich hastiness in what a world of troubles did he involve himself Poor Creature thou needest nothing more to undo thee than to be left to choose thy own condition Didst thou but consider this vvouldst thou not be contented when the vvise God chooseth for thee Qui create noverat ordinare non noverat Aug. Reason with thy self in secret thus Did God know how to make my person and doth he not know how to order my condition He that hath wisdom enough to steer the great Vessels of the World and of the Church hath he not wisdom enough to steer my little Boat He that hath by an unerring Providence brought so many Saints safe to Heaven doth he not know the best way to bring me safe thither also shall he mistake in my case who never yet in all the works that hvve passed through his hands was guilty of the least mistake I say reason thus and 't is to be hoped this will lay all storms of passion Oh what a blessed security of mind should we have in every state did we but live in the steady belief and ferious considrration of God's unsearchable wisdom 4. All is ordered by God graciously Psal 25.10 All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Is it Poverty Pain Sickness loss of Relations worldly crosses all is in mercy or in order to mercy to God's Covenant-people I do not say that all is mercy to these formally as to the things themselves which befall them but I say all is mercy or in order to mercy Afflictions are not mercy in their formal nature but they are of mercy originally they coming from God's love and for mercy finally God by them designing good and nothing but good to them that love him This is a thing in special to be thought of by those who belong to God Others have the Soveraignty and Righteousness of God to awe them but Saints have the mercy and goodness of God to work their hearts to a quiet submission to his Will And how much is there in this for the furtherance of such a frame of heart in them could they but by consideration draw it out and work it home upon the soul What a Child of God to vex and fret at this or that when all is intended for his good and shall be for good to him according to that great Promise Rom. 8.28 God alwayes knows what is best for his such is his wisdom and he alwayes doth what is best for his such is his mercy what a heart composing meditation is this There 's much in the other Attributes before mentioned to suppress inward perturbations but there 's more in that which I am now upon Is mercy and goodness the ingredient in every condition then be it never so bitter the sense of this must needs sweeten it Is all ordered by a Father in love not to hurt men but to do them good Oh why then should I give way to discontent The truth is it is too low for the Saints in every state barely to be content there 's something higher that they should come up unto namely to rejoyce evermore in the Lord and in every thing to be giving thanks Phil. 4 4. 1 Thes 5.18 So much for the first thing that I would have you fix upon as the special matter of your Consideration in order to the learning of Contentment And I beseech you put it in practice when ever heart-disquietment begins to rise in you sit down consider pause upon it Who it is that orders your Condition and how he orders it irresistibly righteously wisely graciously 2. Secondly Act your Consideration upon the state it self in which you are Consideration about the state it self for out of that much may be fetched to further Contentment Paul our great Instance in the Text weighed and considered every state into which he was brought and by that means he learnt in every state to be content Let us take the same course and through the blessing of God we shall find the same effect How is a Christian to manage Consideration with respect to his state I answer 1. Let him consider that his state is mixt It s neither purely good 'T is mixt nor purely evil but there 's a mixture of the one
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
Apostle had shewed the Ephesians their Race and Course of Duties which they had to run in Eph. 4.5 6. 1.9 He acquainteth them also what oppositions they might expect and what Enemies they had to grapple with and what a Panoply or Armour they must put on and use Eph. 6.10 18. that so their Course might be successful 3. By finishing the Course with joy is meant to have it managed and compleated so as that the Comforts Prize and Glory of it might be theirs who run to discharge Trust and Duty with all Activity Prudence Constancy and Delight to face and conquer Difficulties with such masculine courage and success as best becomes the Spirit Hopes and Furniture of a Christian to make our matchless estimation of approaching Glory remarkable in all our strokes and steps No man is crowned that strives not lawfully 2 Tim. 2.5 Our Motions must be persevering swift and even and herein answerable to the great ends of God Christ in calling us to our Trust and Care and all our warrantable ends in our voluntary undertaking to be Combatants and Racers to hold Integrity so fast to prize the Crown so much to watch over Hearts so strictly and discipline the whole Man so exactly as that the Gospel may not be ashamed to own us nor Christ ashamed of us Our Trust nor Talents must not be imbezeled nor managed with slightness nor falshood nor any way abused by us lest those Comforts should be lost that are before us as the determined recompence of faithful Racers For God resolves to render to every man as his work shall be Rom. 2.6 10. 2 Cor. 5.10 Jer. 17.10 We know the Apostle's Care and Counsel 1 Cor. 9.24 27. Phil. 2.12 He knew all running would not serve the turn and he was apprehensive of all those Dangers Snares and Oppositions which called for universal Watchfulness Resolution Care and Courage and knew the Crown of Life could never fit the Sluggard's or Coward 's Temples Nor will God prejudice the Interest of Religion nor restrain and mortifie all those awakening Arguments which are to be derived from this Principle and Topick viz. That only faithful Racers must be Crowned with Life and Joys Query 2. How far must love to Life be conquered and subdued and every thing be disregarded for the right finishing of our course with joy 1. These things must be distinguished in order to the understanding of the Nature and Measure of this Duty and Attainment 1. It is one thing what may be loved and valued simply and abstractedly as only considered in it self and 't is another thing what may be loved and valued as compared with something else And 2. It is one thing what degree of value of Love and Care may suit the excellency and importance of the Object and another thing what may exceed it 3. It is one thing how I may love a thing when consistent with and conducing to our best Concernment and 't is another thing how I may love what is withdrawn from and set against it And 4. It is one thing to have Affections to be Snares and Hindrances and another thing to have them Helps and Furtherances to something better And 5. A moderate and subordinate love is one thing and a supreme and co-ordinate love is another And 6. It is one thing to love with true submission to God's commanding and disposing Will and another thing to love to the prejudice of God's Prerogative and Providence so as to murmur and quarrel with the great Jehovah for what he doth 2. And upon these Distinctions may we ground these following Propositions and Conclusions 1. Life and the Comforts of it are eligible and desirable as they are considered in themselves and in this sense God hath not forbidden the loving of them They come from God as emanations and expressions of his Goodness They are good and perfect gifts and lovely in their kind and plaees for had not Life been lovely it could have been no punishment to dye for all punishment is Malum Physicum propter Malum Morale and when it is laid in a privation the want cannot be evil if the thing we are deprived of be not good and lovely nor could the promise of long life have been a quickning Argument to Holiness and Duty as it is 1 Pet. 3.10 11. Exod. 20.12 had we not loved it Nor would God have promised to us as a Mercy what is not good and lovely Adam in Innocence had the love of Life implanted in him he did ill in that he feared the loss of Life too little to make him regularly careful to preserve it And it had been no argument of awful cogency that he should dye upon transgression had not the love of Life been deeply rooted and implanted in him for who can rationally fear the loss of what he cares not for It is plain that Adam's love to Life was the result of God's Creation and therefore good for it was in him in his Innocence And the Argument was framed to prevent Transgression as something possible but not yet existent and God was never angry with him till he through sin had forfeited his Life and this proved his love to Life to be every way consistent with a state of Innocence And for all the Comforts of Life they are desirable in themselves and lovely As Relation Eph. 5.25 Liberty 1 Cor. 7.21 and Birth-priviledges Acts 22.28 Credit Prov. 22.1 Outward Supplies Prov. 30.8 Yea Plenty of them Eccl. 7.11 10.10 And it is impossible and inhumane for any man simply to desire and attempt his own personal Misery and Destruction yea it is his sin to do it See Acts 26.29 Neither doth Grace it self mortifie or correct our love to Life and all its Comforts as simply considered in themselves for if it did it could neither be the trial nor the commendation of a gracious sober Christian to part with Life and Comforts since it would only be demanding from him what he cared not for Gen 22.1 2 12. 2. Life and the Comforts of it have their subserviency to better things and thus it is more our Duty not to disregard them Life makes us capable of serving God and of the enjoyment of him Our spiritual and eternal Life suppose natural Life and further 't is our state of usefulness and trial We cannot actually serve God any further or our Generation longer than we have our Lives and Beings here The usefulness and comforts of Relations are reciprocal How can I see or serve God with what I have not They are my helps and trust and trials Relations may be mutually won and ripened for eternal Glory by each others Conversation 1 Pet. 3.1 Credit is valuable because of usefulness to others and our own necessary confidences and encouragements 1 Tim. 3.7 Places of Honour and important Trust must not be disregarded Joseph Mordecai and Daniel were greatly serviceable through their great interest and estimation in their respective Princes Courts
and therefore the Blessing is null and moreover what the meaning of this Providence is that my Brother should come forth against me in this hostile manner I knovv not Wherefore I humbly beg thy Blessing and the confirmation of that Title vvhich hath so great an error in it Thus God brought an old reckoning to his remembrance in an evil day and set it on his conscience and put him to repent and mourn for he wept and made supplication to the Angel Hos 12.4 He came not off so easily but was fain to vvrestle hard all night to lose his rest and to struggle and sweat and pray and vveep and shed many a tear and to go halting aftervvard upon his Thigh unto his dying day Take heed therefore of old Reckonings undischarged look back and consider hovv it hath been and omit not a day vvithout revievving your Actions and Repentings I say as duly as the day determineth let not the Sun go dovvn upon any guilt contracted that so your sins may be blotted out when the times of refreshing shall come from the presence of the Lord and exercise your self to have always a Conscience void of offence towards God and men and this vvill the better prepare you for the coming of Jesus Christ both by Death and Judgment Fifthly Be much in the exercise of Goodness Mercy and works of Liberality towards Christ in his needy Members according to your opportunity and power For though you shall be saved by your Faith yet you shall be judged according to your Works And it greatly concerneth us to be laborious in that Service upon vvhich the judgment shall pass at Christ's appearance Mat. 25.35 36. Call your self therefore to an account what you have done in this way for Christ as how you have fed cloathed visited relieved him in his Members here on earth And if this were more considered such as profess to Christ would be more active for him in ought wherein they might be more serviceable to him but when we see but little activity in the exercise of this Grace we may well fear there is but little Oil in the Vessel for rich anointings will make men agile and ready for every good work inasmuch as the fruit of the Spirit is in all goodness and they that hope for eternal Life when Christ shall come by Death and Judgment must seek for Glory Honour and Immortality not only in well-doing but in continuance in it Beware of Omissions and among others of this great duty The Judgment will reach unto all sins In the Narrative of his Life and Death and to omissions in a special manner Mat. 25.37 38. For which that learned and holy Vsher was humbled upon his death-bed The Nobleman hath put a Pound into your hand saying Occupy till I come yea he hath given you many Pounds in a literal sense with which you must trade as well as with the Talents of your Parts and Gifts of Grace And I know you would be glad to find Mercy with Onesiphorus in the day of Christ Remember therefore Blessed are the merciful for they shall obtain mercy Mat. 5.7 But He shall have judgment without mercy who hath shewed no mercy whereas mercy rejoyceth against judgment A merciful man is so far from fearing judgment at Christ's coming that he rather rejoyceth at the thoughts of it Sixthly Exercise diligence and faithfulness in your particular Calling For when Christ speaketh of his Coming saith he Be ye ready for in such an hour as ye think not the Son of man cometh What followeth Who then is a faithful and wise servant whom his Lord hath made Ruler over his houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Mat. 24.44 45 46. When Christ was speaking to this Point saith Peter Lord speakest thou this Parable to us or even unto all Luke 12.41 Truly Christ spake it unto all though in a special manner to such as Peter for Christ will have an account how every one of us have managed our particular Callings But they that are Stewards in the House of God which is his Church have a very great account to give and it is required of them in a special manner that a man be found faithful and of all Christ's servants his Stewards have most to answer for that if a dispensation of the Gospel and the care of souls were not committed to them he that understandeth the weight of Stewardship would dread to undertake it but a necessity is laid upon them and wo unto them if they Preach not the Gospel It is said of Calvin that when Nature began to decline in him Melch. Adam in vit Calv. and the symptoms of a dying man appeared on him he would be diligent at his Studies from which his friends disswading him saith he Nunquid me Dominus inveniet otiosum Shall my Master find me idle Let such therefore and all be diligent and faithful in their respective place and employments And indeed every man is a Steward more or less You know what the Master saith of the slothful Servant Take him and cast him into outer darkness there shall be weeping and gnashing of teeth Such slothful servants shall be under the tribute of eternal pains Prov. 12.24 when the good and faithful Servant shall be made ruler over many things and enter into the joy of his Lord Mat. 25.23 Would you stand before Christ at his coming Oh dread Idleness and unfaithfulness in your Callings as you desire to be sound of him in peace at his appearance Fill up your days with Duty and give your time to him who gave it to you Paul was a great lover of Christ and his Appearance and who more abundant in his Labours for him For he had the Conscience of his indefatigable industry and fidelity in his work for his Master Saith he I have fought a good fight I have finished my course I have kept the Faith 2 Tim 4.7 8. He meaneth especially his military faith and oath in fighting a good fight for Christ And wherefore do we hear him groaning so earnestly desiring to be cloathed upon with his house which is from Heaven It was because he laboured ambitiously that whether present or absent he might be accepted of him For saith he We must all appear before the Judgment-Seat of Christ that every one might receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5 2. with 9.10 Lastly That I might not multiply particulars let me add what Christ hath joined together Sobriety Watchfulness and Prayer Luk. 21 34.36 And therefore take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness and cares of this Life and that Day come upon you unawares Gird up therefore the loins of your minds be sober and hope to the end for the Grace that is to be brought
unto you at the revelation of Jesus Christ for we are dead and our life is hid with Christ in God and when Christ who is our Life shall appear then shall we appear in Glory with him Mortifie therefore your earthly Members Fornication Vncleanness inordinate Affections evil Concupiscence and Covetousness which is Idolatry You must not only deny all visible gross ungodliness which even the very Sons of Morality will decline and decay but also all worldly lusts and their secret operations living soberly righteously and godly in this present world looking for that blessed hope and glorious appearance of the great God and our Saviour Jesus Christ Take heed of slumbring in these secret lusts for ye are children of the light and of the day and therefore take heed that you sleep not as others do but watch and be sober for they that sleep sleep in the night and they that are drunk are drunk in the night but let us who are of the day be sober putting on the Breast plate of Faith and Love and for an Helmet the hope of salvation watching and praying always that ye may be accounted worthy to escape those things which shall befall the foolish Virgins and that ye may stand before the Son of man who is coming with ten thousand of his Saints to execute Judgment upon all and therefore be sober and watch unto Prayer seeing the end of all things is at hand and look well to your Lamps which are your Watch-lights that they burn brightly in this World's Midnight and pray particularly for daily supplies of Oil and sincerity in all your Actions and Duties both to God and man never omitting to beg for Death-bed-Grace that so you may live and die to the honour of your Bridegroom And as for this present World use it as if you used it not and have no more to do with it than bare need requireth And set your Hearts and Houses and all your civil secular Affairs in order having your conversations in Heaven whence you look for Christ the Saviour And thus walking with God in the exercise of these gifts of Grace when we come to dye we shall change our places only but not our company And let none of you behold Death at a distance nor have it seldom in your thoughts but daily in your eye that you may not fear it when it cometh A Lion is not terrible to his Keeper that seeth him every day You must frequently converse with God Christ Death and Judgment For when Christ speaketh of his coming to Judgment he so expresseth it as if he were to come in their time to whom he spake it Matth. 24 42. Mark 13.33.35 36 37. Luke 21.34 35 36. And so indeed he did for he comes to every man at the hour of his Dissolution And we are his Agents or Factors in a foreign Land and how soon he may remind us home and call us to an Account we know not Say not therefore My Lord delayeth his coming lest we are thereby rocked into a midnight sleep and scared with a midnight-cry of Behold the Bridegroom cometh go ye out to meet him I shall not detain you much longer You have heard what those Graces are which are chiefly to be exercised in order to an actual preparation for the coming of Christ by Death and Judgment I now commend them to your daily exercise and for your encouragement therein shall leave a few Considerations with you and conclude First That the Door of eternal Rest and Glory shall stand open for you at Christ's coming to you by Death Why 1. Because you are ready and they that are ready go in with the Bridegroom God hath made you meet to be partakers of the inheritance with the Saints in light Col. 1.12 and hath wrought you for the self same thing 2 Cor. 5.5 You are a Vessel of Mercy prepared for Glory Rom. 9.23 2. You admitted Christ into the door of your hearts when there he stood and knocked Rev. 3.20 3. You had your conversation in Heaven whilst you lived here on earth It was your Father's house where you used daily to converse the doors whereof shall open to you at your Death Secondly Consider the place into which you shall be admitted for the wise Virgins shall enter into the King's Palace Psal 45.14 15. into Paradise the third Heavens your Father's House a City that hath foundations whose Builder and Maker is God Heb. 11.10 A magnificent Structure surely that hath such a Builder and Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath built the City most artificially and curiously and for publick shew as the original words do import Such a City it is yea a Kingdom prepared for you from the foundation of the world Mat. 25 34. The first hansel of God's workmanship Gen. 1.1 This is the place whither you shall enter Thirdly You shall enter thither with the Bridegroom even our Lord Jesus Christ and this is heaven enough viz. to be where Christ is Luke 23.42 43. John 14.3 17.24 Phil. 1.23 1 Thess 4.17 Heaven is described by being with Christ And when Christ shall descend from heaven with a shout to judge the world if all the Saints suppose should not descend with him but any of them be left behind what an alteration would they find in heaven whereas all of them going with Christ it is all one as if they were still in heaven with him You know Paul was caught up into the third heavens and yet when he comes to describe heaven and the Saints everlasting happiness there he calls it being for ever with Christ for this is a comprehensive expression How so 1. If the Saints shall be with Christ then shall they be exempt from all troubles and trials these fall off from them like Elijah's Mantle when he went to heaven There is now a glorious door of partition between these and them they are all excluded viz. Sin Sorrow Afflictions Reproaches Necessities Persecutions Poverty Sickness Pain Death Curse wicked men and Devils you shall never be troubled with these any more 2. If they enter in with Christ they shall enjoy the Father in him John 20.17 and be filled with the Holy Ghost from them both and thereby with unspeakable consolations and the fulness of God and they shall live for ever in the immediate contemplation and vision and fruition of one God in three persons and be replenished to the brim with eternal love from them and to them 3. You shall enjoy the fellowship of an innumerable company of Angels and shall then know who they are and love them entirely and be as intimately beloved of them though now in your present state you cannot bear the presence of one of them 4. You shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven and enjoy communion with the Spirits of just men made perfect Heb. 12.23 All this followeth from your entrance into Heaven with Christ Fourthly Consider that you shall enter into Heaven with Christ the Bridegroom and therefore to be married to him And hence again it will follow 1. That there will be the nearest relation possible between Christ and you for you shall be one conjugally for ever with him You are one with him mystically and matrimonially who is one with the Father essentially 2. You shall be invested with unutterable Glory seeing it is a Marriage-time wherein the Bridegroom and Bride shall shine in the richest Attire and Embroidery that is in all the Wardrobe of Heaven Christ and the Saints shall wear the very same Glory John 17.22 3. There shall be unconceivable Love Joy Delight and Complacency between the Bridegrom and the Bride and as the Bridegroom rejoyceth over the Bride so shall the Lord Jesus rejoyce over his Spouse O there will be a most glorious delightful loving sweet familiarity and conjugal rejoycing between Christ Jesus and the Saints Marriage-joy upon earth is usually great what then will that be in heaven when shall be fulfilled thâ—â— which Christ spake at his last Supper I will not drink of the fruit of the Vine until the day that I drink it new with you in my Father's Kingdom Mat. 26.29 Where by fruit of the Vine we understand Wine which maketh glad the heart of man Psal 104 15. and causeth it to rejoyce and shadoweth out the Love of Christ and Joys of Heaven to us Cant. 1.2 4. And by New we understand other Mark 16.17 with Acts 2.4 in the Original So that in this Marriage there shall be new i. e. other yea othergess wine viz. Love Joy and Rejoycing than there is in the Lord's Supper For Christ who kept the best wine to the last at the Marriage in Cana in Galilee will surely do so at his own Marriage at the last day 4. This Marriage is not on Earth but in Heaven and therefore it shall never dissolve as Marriages on Earth do but continue unto Eternity O how will the Holy Angels rejoice and sing at this Marriage For they that sang at the Birth of Christ when he lay in the Manger will sing to the purpose at his Marriage when he sitteth upon his Throne in the highest Glory Now the consideration of these things is greatly inducing to be very studious in actual preparations for the coming of Christ Be ye therefore much in the exercise of Faith Hope Love Repentance Goodness Mercy and works of Bounty Diligence and Faithfulness in your Callings Sobriety Watchfulness and Prayer that so at last you may have an entrance ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And now Brethren Abide in him that when he shall appear you may have confidence and not be ashamed before him at his coming but lift up your heads with joy unspeakable and full of Glory Hear wisdom therefore and receive instruction that you may be wise in the latter end And God himself and our Father and our Lord Jesus Christ make you to encrease in all these Preparatory Graces to the end that he may establish your hearts unblameable in Holiness before God even our Father at the coming of our Lord Jesus Christ with all his Saints And now Grace be with all them that love him in sincerity Amen FINIS
this world That they would take diligent heed that the world do not insinuate and wind it self into their hearts O! I beseech you keep your hearts far from the walls of this pest-house this love-polluting world keep your love in Heaven while your persons are ingaged in the world Let not your hearts smell of the smoke of this lower house but of Heaven beware that your love do not make its nest in this world but let it take wing and rest no where short of Heaven where its Treasure is Follow not the guises of this soul-polluting world Let this Idol world be nothing to you but God be all in all Take heed that the multiplicity of worldly affairs choak not the sense of God remember your best riches consist in the poverty of your desires Make use of prosperity to prepare you for afflictions know the dearest things must be parted with when God calls for them and therefore keep your hearts loose from them bring your natural desires into a narrow compass but let your hearts be enlarged towards God amuse not your hearts as children at the glistering outside of things but fear a snare in every comfort feed much on Spiritual delights and that will kill carnal pleasures Let your hearts be as the Mother-pearl which they say receives no water but what comes from Heaven let your hearts be open towards Heaven but shut against the world let not this great Idol enter into God's Temple 4 Lastly let us all be exhorted to be in nothing more curious than about the right placing of our Love that it be fixed on its right Object and in a right Manner Let us get a stamp of Grace on all our love and then it will become Divine Let us love nothing greatly but what we shall love for ever It was the saying of a serious Jansenist I would never begin to love that which one day I must cease to love Let us labour after the highest strain of love to God which is to love God for himself and to love our selves in God Our best Being lies in God and therefore our best love is to love our selves in God As one extreme heat burns out another so let our love to God burn out our love to the World Now is the time OR Instructions for the present improving the season of Grace Serm. IV. 2 Cor. 6.1 2. We then as workers together with him beseech you also that you receive not the Grace of God in vain for he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation Sect. 1 PAul's Epistles excell both in matter and in method Their matter is principally reconciliation through Christ What subject so sweet so profitable Their method is by way of Doctrine and use a method which if it be despised Paul's writings cannot be duly valued In the fore-going verse the last words of it he positively asserted the great doctrine of Reconciliation through Christ and doctrinally propounded it in these words He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him This was his Doctrine In these two verses immediately following he applieth the doctrine We then as workers together with him beseech you that ye receive not the grace of God in vain for he saith I have heard thee in a time accepted c. In which two verses there are contained these three parts 1. The first is an exhortation that they would not receive the Grace of God in vain or a caution against their receiving it in vain 2. Secondly the reasons that the Apostle produceth to back the exhortation Those reasons are two The first is the reason of his propounding this exhortation that is because he was a worker together with God The second is the reason of their imbracing this exhortation and that is in the 2 verse For he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee as it is in Isa 49.8 3. Thirdly you have here the accommodation or the application of this second reason unto the present state of the Corinthians behold now saith the Apostle is the accepted time now is the day of Salvation that God of old promised unto Christ Ye enjoy it ye live under it and therefore you must now improve it to the best advantage of your souls Now we shall go over these three parts in the way of explication that so we may the more profitably handle that part which I principally design to insist upon 1. We shall explain the exhortation or the caution that he layeth down which is Not to receive the Grace of God in vain Here we shall explain two hings 1. We shall shew you what is meant by the grace of God 2. What is meant by receiving or not receiving the grace of God in vain First what is meant by the Grace of God You are here to understand by grace the Doctrine of the Gospel frequently Sect. 2 and fitly in the Scripture called grace as in Eph. 3.2 Col. 1.6 Act. 20.32 Tit. 2.11 and in sundry other Scriptures the doctrine of the Gospel is called grace And it is called by that name for these three reasons 1. Because it is graciously and out of the free favour of God bestowed Why it is bestowed at all 't is from grace why it is bestowed upon one age or place rather than other 't is only from God's free grace and favour Rom. 16.25 26. It is there said to be a mystery kept secret since the world began but now made manifest And that in Isa 65.1 I said Behold me to a nation that was not called by my name To these God was pleased by the gospel to say Behold me He was found of those that sought him not God 's argument to bestow the gospel of life upon a person or a family or a place is merely from his own free good will 2. The gospel is called grace because the subject matter of the gospel is grace Whatever it is the gospel promiseth whatever priviledge or saving benefit is contained in the gospel is all from grace we are justified freely by his grace Rom. 3.24 Forgiveness of sin it is said to be from his rich grace Eph. 1.7 Eternal life it is the free gift of God Effectual vocation saving conversion is meerly from grace We are called according to his purpose and grace not according to our works 2 Tim. 1.9 To you it is given to believe Phil. 1.29 God giveth repentance 2 Tim. 2.25 he called me by his grace Gal. 3.15 1 Pet. 3.7 the Saints are heirs of grace Christ himself that obtained all the priviledges of the gospel for us was sent as a token of free grace free favour through the tender mercy of God Luk 1.7.8 Joh 3.16 whereby the day-spring from on high hath
visited us So God loved the world that he gave his only begotten Son Christ's whole work was to love and his whole love was free We purchase nothing without leaving of our money behind us All his saved ones have nothing of their own but impotency and antipathy nothing of their own to move God to save them The Law discovers God's will and the gospel discovers his good will 3. The gospel is called grace because it is the instrument under the Spirit of God of bestowing the benefits of free grace upon us It is an invitation to the benefits of free grace and it is our warrant of receiving those benefits and of applying them The Gospel is not only a story to tell us what is done and what is obtained for believers but it is a Testament to cause and to shew unto us our interest in them by Faith We shall lay hold upon it when he who Ordained the Gospel doth accompany it The Gospel brings Salvation Tit. 2.11 Therefore the Gospel is called the Ministration of Righteousness and the Ministration of the Spirit 2 Cor. 3.8 9. The Instrument made use of by the Spirit of God for enabling us to apply the Righteousness of Christ and all the benefits of Free Grace contained in it And so I have opened the first thing in the Exhortation and shewn vvhat vve are to understand by the Grace of God even the Doctrine of the Gospel Sect. 3 2. The second particular in the Exhortation to be opened is The receiving thereof in vain How is the Doctrine of the Gospel said to be received in vain In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to receive it emptily unfruitfully unprofitably and indeed so it is too often received It is true the Gospel is to be received and it cannot save us unless it be received and therefore you read several times in the Scripture of receiving it Mat. 13.23 The receiving of the seed into good ground Act. 22.41 They received the word of God gladly And in Act. 11.1 The Gentiles received the word And in Act. 17.11 They received the word with all chearfulness So in 1 Thes 1.6 They received the word in much affliction But as the Gospel must be received so it may be received unprofitably ineffectually and in vain And for the opening of this the Gospel may be said to be received in vain in two respects I. In regard of the manner of receiving II. In regard of the Event or the Issue of receiving it First It is received in vain in regard of the manner of receiving it And that is When we receive the Gospel but not with an Empty hand When the grace of the Gospel is not so received as to be empty of the the opinion of our own works and righteousness This is a vain empty reception for the Rich are sent Empty away 2. It is received in vain when it is not received with the highest Estimation and Valuation ◠Tim. 1.15 When it is not looked upon to be worthy of all acceptation as the Apostle expresseth it When it is not received as a Pearl as a Jewel of greatest price If all be not sold for it soon will it be left fot any thing 3. When it is not received vvith the greatest ardency of desire with hungring and thirsting after the benefits contained in it All the inclinations of our souls towards all Earthly objects we owe to the benefits of the Gospel which if vve pursue not ardently we shall never procure succesfully 4. When we do not receive it with a particular fiducial application of Jesus Christ upon the warrant of the Infallible Gospel but only by a general assent When vve receive in into our Heads by Light but do not receive it into our Hearts by Faith When vve do not believe with the Heart but only assent vvith the head When we receive it only into our Ears and into our lips and into our Professions but dot receive it as the good seed vvhich is to be laid up in the furrows and the soil of the soul Thus the Gospel is received in vain in regard of the manner of receiving it Secondly It is received in vain in regard of the Issue the Event of receiving it and that several ways 1. When it is not received so as to purifie the heart as to kill corruption when this grace of God doth not teach us effectually to deny ungodliness and worldly lusts when men will have an Angelical Gospel but will live Diabolical lives when they are not thrown into the mould of the Gospel and have not Hearts and practices sutable to it 2. When it doth not quicken us to new obedience when there is a receiving without returning without any activity for God in holy walking where there is no Delight in the Law of God when his commandments are grievous when the law doth only compell but the Spirit of the Gospel doth not encline our wills to the obedience of the Gospel when by the receiving of the Gospel we are not made a willing people to give up our selves to God in the ways of duty when faith is not made incarnate as Luther speaks by maintaining good works Tit. 3.8 3. When we so receive grace as that it doth not sustain us in our troubles nor bear us up in our sufferings when it is not a word of patience as it is called Rev. 3.10 Thou hast kept the word of my patience The Gospel duly received as to the Issue of its reception maketh us patient to bear whatever is displeasing and ungrateful unto sense When we see that the Justice of God is satisfied we can easily bear the injustice of men When we see that God's wrath is appeased towards us we shall look upon the wrath of man yea all outward troubles to be cold and feeble 4. When we so receive grace as not to impart it and communicate it unto others If we be living we shall be lively Christians If we have the life of Grace in us we shall warm others If we do no good it is a sign we have got no good If there be a Spiritual Life bestowed upon us by the Gospel there is always a Seminal virtue an inclination to disseminate and to scatter Grace among others 5. And lastly grace is received in vain as to the Issue of our receiving of it when it is so received as that thereby we do not obtain salvation It is the Gospel of Salvation but a mere visible owning of the Gospel saveth none The receiving of it into your houses into your heads into your mouths brings not any to Heaven Christ will profess to those that are empty Professors and only have externally and as to the outward priviledges of Grace received the Gospel I never knew you depart from me Mat. 7.23 We are not only to received the priviledges of Grace but Grace by the priviledge if we expect Glory Thus I have shewn what is meant by
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
what the good works are which we must be alwayes ready to To speak evil of no man to be no brawlers but gentle shewing all meekness to all men Tit. 3.1 2. The Scripture speaks more of this than I have leisure to recite See Gal. 5.23 and 6.1 1 Tim. 6.11 and 2 Tim. 2.25 1 Pet. 3.15 Jam. 3.13 Zeph. 2.3 Isa 29.19 Psal 141.4 and 76.9 and 147.6 and 37.11 3. And Patience both towards God and Man is a necessary Companion of Humility and Meekness This greatly differeth from Natural dulness and an insensible temperature When a man's Soul is partly so much awed by God's Authority and Presence and partly so much taken up with the great matters of his Service and partly so much contented with his favour and grace and the hopes of glory as to make light of all the Interests of the Flesh as such and therefore to bear patiently such losses and crosses and wants and sufferings as touch the Flesh as taking it for no great matter to lose all the World if we save our Souls this is true Patience by which God is glorified For by this men will see that Christians have indeed such great things in their hopes as set them quite above the transitory things of the Flesh and World But when they are much troubled at every Cross and Loss and whine and complain as if they were undone if they live in Poverty or Reproach and are at their wit's end in every danger and fret and storm at every ill word or every one that wrongeth them they are the shame of their Profession and scandals to the World It is not a sudden Anger which is the great sin of Impatience but an impotent disability to suffer in the Flesh in Estate or Name and a repining under every want which sheweth a Fleshly Worldly mind and a want of true believing the heavenly Felicity Though I confess that Pity must make some Excuse for many poor Women whose Natural temper maketh their Passions troubles and fears invincible He that said In your Patience possess your souls doth intimate that we have lost our selves and the government order and Peace of our Souls when we have lost our Patience Luke 21.19 See Eccl. 7.8 Jam. 5.7 8. 1 Pet. 2.20 1 Thes 5.14 Be patient towards all men 1 Tim. 6.11 Col. 1.11 Whatever Zeal you seem to have in Prayer in Preaching and for purity of Worship if you can bear wants and sickness and the loss of all the World no better than others you will appear no better in their Eyes for if you faint in the day of Adversity your strength is small Prov. 20.10 XII And as a special fruit of Humility An easie and thankful bearing of Reproof and readiness to confess a fault upon due conviction is a necessary duty to the Honouring of God It will shew men that you are Enemies to sin indeed and that you are not Hypocrites who weed only their Neighbours Fields and see the Mote in another's Eye and not the Beam which is in your own If the Righteous smite us by Reproofs it must be taken as a kindness and as a precious Balsome which doth not break our Head but heal us Psal 141.5 Not that we are bound to belye our selves in compliance with every man's censorious humour that will accuse us but we must be readier to censure our selves than others and readier to confess a fault than to expect a confession from others whom we Reprove Sincerity and serious Repentance will be honourable in that Person who is most careful to avoid sin and most ready penitently to confess it when he hath been overcome and truly thankful to those that call him to Repentance as being more desirous that God and his Laws and Religion have the glory of their Holiness than that he himself should have the undue glory of Innocency and escape the deserved shame of his sin It is one of the most dangerous Diseases of Professors and greatest scandals of this Age that Persons taken for eminently Religious are more impatient of plain though just reproof than many a Drunkard Swearer or Fornicator And when they have spent hours or dayes in the seeming earnest Confession of their sin and lament before God and Man that they cannot do it with more grief and tears yet they take it for a hainous injury in another that will say half so much against them and take him for a malignant Enemy of the godly who will call them as they call themselves They look that the chief business of a Preacher should be to praise them and set them above the rest as the only People of God and they take him for an Enemy that will tell them the truth But the scandal is greatest in those Preachers themselves who cannot endure to hear that they are sinners So tender and impatient of Reproof are some yea some that for their Learning and Preaching and Piety are ranked in the highest form or expect to be so that almost nothing but flattery or praise can please them and they can hardly bear the gentlest Reproof no nor a contradiction of any of their Opinions But they seem to tell men that it is their part and priviledge to be the Reprovers of others and to have no Reprover and to tell other men of sin and be themselves accounted Innocent and to call other men to Repentance for Particular sins while they themselves must have no other Repentance than in general to say that they a sinners and to proclaim to all that their Publick Confessions are formalities and that it is a Christ to heal the Souls of others that they Preach while they acknowledge but little work for his remedies on themselves But he that refuseth reproof doth err and he that hateth it is brutish how Learned or Reverend or Pious soever he would be accounted Prov. 11.17 and 12.1 He that regardeth reproof is prudent and he that hateth it shall die Prov. 15.5 10. As ready humble penitent confession of sin doth tend to our Pardon from God so doth it tend to our acceptation with Man When God and Man will condemn the Pharisee that justifies himself till Confession be extorted from him XIII It is another very Honourable fruit of Humility to have a learning disposition and not to be Magisterial and to be swift to hear and slâ—w to speak All Christ's Disciples must be as little Children Matth. 18.3 4. especially in a learning teachable disposition A Child doth not use to set his wit against his Master's or any other that will teach him nor to rise up against instruction as a Disputer that must have the better and be accounted the wisest but his daily business is submissively to learn A Genuine Christian is indeed communicative and willing that others should partake with him in the wisdom and happiness which God hath revealed to him But he is ready first to learn himself and knoweth that he must receive before he can communicate And