This is Christ's counsel Cast out the beam out of thine own eye then shalt thou see clearly to pull out the mote out of thy Brother's eye Math. 7.5 Mine eye is not capable of having a beam in it but a mote in mine own eye should be to me as a beam in comparison of what it is in anothers Take a few Scripture instances for this had need to be inculcated in the present age in case of dishonour done to God and your selves compare Moses his carriage (g) Numb 12.2 Miriam and Aaron spake against Moses Hath the Lord indeed spoken only by Moses hath he not spoken also by us and the Lord heard it but Moses was as if he heard it not for he was very meek above all men that were upon the face of the earth He was so indeed but it was only in his own cause when the glory of God is concerned you 'l find him of another temper As soon as he saw the Calf and the Dancing Moses's anger waxed hot and he took the calf which they had made and burned it in the fire and ground it to powder Exod. 32.19 20 22 27. and strewed it upon the water and made the Children of Israel drink of it And Moses stood up in the gate of the Camp and said who is on the Lord's s de let him come unto me and he said put every man his Sword by his side and go in and out from gate to gate throughout the camp and slay every man his brother and every man his companion and every man his neighbour c. Here is one ice-cold in his own cause fire-hot in God's Take another instance of Paul (h) Gal. 4.12 Brethren I beseech you be as I am for I am as ye are you have not injured me at all q d. the wrong you have done me I count as nothing but to Elimas that would hinder the entertainment of the Gospel he saith thou Child of the Devil thou Enemy of all Righteousness Acts 13.10 c. and he strikes him blind I instance in these now because I mentioned them before as singularly eminent for their love to God For Zeal about duties I commend unto you this rule In every duty you take in hand endeavour to do it above your strength not only to the uttermost of your strength but above it I bottom this rule upon the commendation given to the Churches of Macedonia (i) 2 Cor. 8.3 For to their power I bear record yea and beyond their power they were willing of themselves My Brethren It becomes us in every thing of Piety to pant after the utmost perfection attainable (k) Phil. 3.12 13 14. Not as though I were already perfect but I labour after forgetting those things that are behind reaching forth to those things which are before c. And David saith (l) Psal 69.9 The zeal of thine house hath eaten me up In a word we must not only be sometimes zealous under pangs of Conscience but always in the whole frame of our conversation (m) Gal. 4.18 It is good to be zealously affected always in a good thing and not only when a Minister or some other is present who may commend you The last thing I first proposed was to urge some perswasives to be graciously ambitious of such qualifications and as graciously diligent in such exercises And here I must pass by more arguments than I can so much as mention For the truth is you can name nothing in the world but it may be an Argument to promote our love to God 1. Consider God is our great Benefactour I mention this twice that it may be often in your thoughts Who can reckon up the benefits we receive from God If love be to be recompenc'd with love greater love was never shown than this that God hath given his Son to dye for his Enemies If love be to be purchas'd at any rate who can give more for it than eternal life If love be to be bestowed gratis who more worthy of it than God and canst thou then do less than love him It is commended as an expedient to overcome the worst of our enemies (p) Rom. 12.20 If thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire on his head Oh what hearts have we that mercies will not melt them Reflect a little upon your selves we use to indent with little Children for their love if we give them but an apple or a plumb we presently ask will you love me and if they promise to love us we then enquire where will you love me Oh dear Christians turn in upon your own hearts a little O how many how great mercies do you receive from God (q) Prov. 17 8. Solomon tells us that a gift whithersoever it turneth it prospereth shall God's gifts be the only exception to that Proverbial Maxime For shame Christians let us strive who shall be first in crying O come let us worship and bow down let us kneel before the Lord our Maker (r) Psal 95.6 Know ye that the Lord is God (s) Psal 100.3 It is he that made us and not we our selves we are his People and the sheep of his pasture (t) Psal 31.23 O love the Lord all ye his Saints for the Lord preserveth the faithful God is pleased to give us in actual possession of what his wise love thinks fittest for us and God is pleased to give us promises suitable to every condition we can be in in this world e. g. In case of want (u) Mat. 6.31 32 33. Take no thought saying what shall we eat or what shall we drink or wherewith shall we be cloathed surely if we may be sollicitous about any worldly concern it is about food and raiment but Christ chargeth us upon our Christianity not to be thoughtful about them For after all these things do the Gentiles seek But if we do not take care for food and raiment we may starve Christ doth as it were say nay there 's no danger of that for your heavenly Father knoweth that you have need of all these things Were this believed men would lay aside their Callings No warrant for that Christ layeth down a rule for our practice as the condition of the promise Seek ye first not onely but first the Kingdom of God and his Righteousness and then in a way of diligence not negligence all these things shall be added to you This in respect of want Take another in case of danger The name of the Lord is a (w) Prov. 18.10 strong Tower the Righteous runneth into it and is safe O how safe is that person that is as it were garrison'd in the divine Attributes in case of suffering (x) Mark 10.29 30. Verily I say unto you there 's no man that hath left house or brethren or sisters or father or mother or wife or
non eradicâ—nt Bern. Sin Let a Physitian prescribe never so good Receipts if the Patient takes Poison it will hinder the vertue and operation of the Physick The Scripture prescribes excellent Receipts but sin lived in Poisons all The Body cannot thrive in a Feaver nor can the Soul under the feaverish heat of Lust Plato calls the love of Sin Magnus Daemon a Great Devil As the Rose is destroyed by the Canker which breeds in it so are the Souls of men by those Sins they live in 2. Take heed of the Thorns which will choak the Word read These Thorns our Saviour expounds to be the Cares of this World Matth. 13.22 By Cares is meant (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covetousness A Covetous man is a Pluralist he hath such diversity of secular employments that he can scarce find time to read or if he doth what solecisms doth he commit in reading while his eye is upon the Bible his heart is upon the World it is not the Writings of the Apostles he is so much taken with as the Writings in his Account-Book is this man like to profit you may as soon extract Oyls and Sirrups out of a Flint as he any real benefit out of Scripture 3. Take heed of Jesting with Scripture this is playing with fire Some cannot be merry unless they make bold with God when they are sad they bring forth the Scripture as their Harp to drive away the evil (l) Procul hinc procul esse profani Ovid. Spirit As that Drunkard who having drunk off his Cups call'd to his Fellows Give us of your Oil for our Lamps are gone out In the fear of God beware of this (m) Quos Deus vult perdere iis permittit ludere cum sacris Scripturis Luth. King Edward the Fourth would not endure to have his Crown jested with but caused him to be executed who said He would make his Son Heir to the Crown (n) Speeds Chron. meaning the sign of the Crown Much less will God endure to have his WORD jested with Eusebius relates of one who took a piece of Scripture to jest with God struck him with frenzy The Lord may justly give over such persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate (o) Rom. 1.28 mind 2. If you would profit prepare your hearts to the reading of the Word the heart is an instrument needs putting in tune 1 Sam. 7.3 Prepare your Direct 2 hearts to the Lord. The Heathens as (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. Plutarch notes thought it indecent to be too hasty or rash in the service of their supposed Deities This preparation to reading consists in two things 1. In summoning our Thoughts together to attend that solemn Work we are going about the Thoughts are straglers therefore rally them together 2. In purging out those unclean affections which do indispose us to reading The Serpent before he drinks casts up his Poison in this we should be wise as Serpents before we come to these Waters of Life cast away the Poison of Impure Affections Many come rashly to the reading of the Word and no wonder if they come without preparation they go away without profit 3. Read the Scripture with reverence think every line you read God Direct 3 is speaking to you The Ark wherein the Law was put was overlaid with pure Gold and was carried on Bars that the Levites might not touch it Exod. 25. Why was this but to breed in the people reverence to the Law When Ehud told Eglon he had a message to him frrom God he arose from his Throne Judg. 3.20 The Word written is a message to us from JEHOVAH with what veneration should we receive it Direct 4 Read the Books of Scripture in order Though occurrences may sometimes divert our method yet for a constant course it is best to observe an order in reading Order is an help to memory we do not begin to read a Friends Letter in the middle Direct 5 Get a right understanding of Scripture Psal 119.73 Give me understanding that I may learn thy Commandments Though there are some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knots in Scripture which are not easily untied yet things essential to salvation the Holy Ghost hath plainly pointed out to us The knowledge of the sense of Scripture is the first step to profiting In the Law Aaron was first to light the Lamps and then to burn the Incense the Lamp of the understanding must be first lighted before the Affections can be inflamed Get what knowledge you can by comparing Scriptures by conferring with others by using the best Annotators Without knowledge the Scripture is a sealed Book every line is too high for us and if the Word shoot above our head it can never hit our heart Direct 6 Read the Word with seriousness If one go over the Scripture cursorily saith Erasmus there is little good to be got by it but if he be serious in reading of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the savour of life and well may we be serious if we consider the importance of those Truths which are bound up in this sacred Volume Deut. 32.47 It is not a (q) Non est verbum inane quod contemni debeat à vobis Pagnin vain thing for you for it is your life If a Letter were to be broken open and read wherein a man 's whole Estate were concerned how serious would he be in reading of it In the Scripture our Salvation is concern'd it treats of the Love of (r) Tit. 3.4 Christ a serious subject Christ hath loved Mankind more than the Angels that fell Heb. 2.6 The Loadstone despising the Gold and Pearl draws the Iron to it thus Christ passed by the Angels who were of a more noble extract and drew Mankind to him Christ loved us more than his own Life nay though we had a hand in his Death yet that he should not leave us out of his Will this is a Love (Å¿) Eph. 3.9 passeth knowledge who can read this without seriousness The Scripture speaks of the Mystery of Faith the Eternal Recompences the Paucity of them that shall be Saved Matth. 20.16 Few Chosen One saith (t) Flavius Vâ—piscus The Names of all the good Emperors of Rome might be engraven in a little Ring There are but few Names in the Book of Life The Scripture speaks of (u) Tanquam pro vita morte luctitandum Corn. á â—ap striving for Heaven as in an Agony Luke 13.24 it cautions us of falling short of the promised Rest Heb. 4.1 it describes the horror of the Infernal (x) Sic morientur damnati ut semper vivant sic vivent ut semper moriantur Bern. Torments the Worm and the Fire Mark 9.44 Who can read this and not be serious Some have light feathery Spirits they run over the most weighty Truths in haste like Israel who eat the Passeover in haste and they are not benefited by the
imperfect state have some warping on their parts and some withdrawing on God's yet their love to God in the lowest ebbe tremblingly hankers after him the soul cannot forget its alone resting-place l Psal 116.7 2. Our Love to God is like the love of the Flower of the Sun to the Sun It springs of a very little seed it is not only our Faith but our Love that is at first like a grain of mustard-seed it growes the fastest of any Flower whatsoever It is not only Faith but Love that grows exceedingly m 2 Thes 1.3 It alwayes turns and bows it self towards the Sun our Love to God is alwayes bowing and admiring alwayes turning to and following after God It opens and shuts with the Suns rising and setting our Love when it is what it should be opens it self to God and closes it self against all other Objects It brings forth seed enough for abundance of other Flowers love to God is the most fruitful Grace that when it blossoms and buds it fills the face of the World with fruit n Isa 27.6 3. Our Love to God is like the love of the Turtle to her Mate God's People are his Turtle o Psal 74.19 I grant they most properly resemble Brotherly Love but why not our Love to God they never associate with other Birds the loving soul keeps fellowship with God and out of choice with him only and those that bear his Image The Turtle never sings and flyes abroad for recreation as other birds but they have a peculiar note for each other the soul that loves God flutters not about for worldly vanities no recreation so sweet as Communion with God the Soul's converse with God is peculiar When one dies the other droops till it dies so that they do as it were live and dye in the Embraces of each other so the soul that loves God his loving kindness is better than life p Psal 63.3 and there 's nothing makes a Saint more impatient of living than that he cannot while he lives have a full Enjoyment of God 4. Our Love to God should be like though exceed Jacobs love to Benjamin q Gen. 42.38 He 'l starve rather than part with Benjamin and when hunger forc'd him from him and he was like to be by a wile kept from him Judah offers to purchase his liberty with his own because his Fathers life was bound up in the Lads life r Gen. 44.30 so the Soul that loves God is not able to bear the thoughts of parting with him his life is bound up in enjoying the presence of God I have been too long but oh that I could affect your Hearts as well as inform your Judgments What it is to love God with the heart what it is to love God Now then let 's reassume the Enquiry what it is to love the Lord our God with all our Heart some referr this to the thoughts s Aâ—g some to the vegetative Soul t Creg Nys some to the Understanding that it may be free from errour u Anselm others q.d. Lay up all these things in your hearts w Origen but the other words will take in most of these and therefore according to Scripture we must understand the Will and Affections and so the word is taken Josh 22.5 Moses the servant of the Lord charged you to love the Lord your God with all your heart As out of the heart proceeds life so from the Will proceeds all Operations the Will ought to be carryed towards God with it's whole force all the Affections of a pure and holy heart are directed to the onely Love of God x Gerhard Harm c. 156. Love riseth from the Will now there 's a two-fold Act of the y Elici us in peratus Will that which is immediately drawn forth of the Will it self the Will own Act and such an Act the Will exerts in loving God and then there is the commanded Act of the Will which is the Act of some other power moved to that Act by the Will where the will is filled with the love of God it moves the understanding to meditate of God whom we love and to enquire after the excellency of the Object loved We must not love God onely with the heart but with the whole heart What it is to love God with the whole heart pray mark this perfect Hatred and perfect Love knows no such thing as the world calls z Judicium rerum non câ—gnoscit Aut. imper operis Prudence if you perfectly hate any one all things about him displease you whatever he says or does though it be never so good it seems to you to be evil so if you perfectly love any one all things about him please you Some expound this totality by this distinction we are to love God with the whole heart Positively and Negatively Positively where all Powers of the will are set to love God and this we cannot perfectly doe while we are travellers till we come to our heavenly Country but Negatively thou shalt so love God that nothing contrary to the love of God shall be entertained in thy heart and this we may attain to a pretty tolerable perfection of in this life a Cajetan The whole heart is opposed either to a divided and dispers'd heart or to a remiss and a sluggish heart God doth as much abominate a partnership in our love as a husband or wife abhor any such thing in their Conjugal Relation we must love nothing but God or that which may please God He that loves God with his heart and not with his whole heart loves something else and not God As the whole heart is opposed to a remiss and sluggish heart the meaning is this the care of our heart should be set upon nothing so much as upon the loving and pleasing of God we must preferr God alone before all other Objects of our love and there must be an ardency of affection whatever we doe it must be for his sake and according to his will b Chemnit Harm c. 105. c. 2. Thou shalt love the Lord thy God with all thy Soul I forbear to mention the different conjectures of those that try the acuteness of their parts to produce some peculiar Interpretation which others have not By comparing Scripture with Scripture the sensitive life or the sensitive Appetite is here meant Thus c Gen. 34.3 Deut. 12.20 his soul clave unto Dinah and he loved the Damsell again thy d thy sensual a fections soul longeth to eat flesh And because the Soul is in many places taken for Life as Exod. 4.19 all the men are dead that sought thy life Heb. thy soul so Exod. 21.23 Thou shalt give life for life Heb. soul for soul and so we may take it here intensively for the sensitive Appetite and extensively for the Life The soul is here taken for the Animal life which
people they should therefore now regard and for the present improve it profitably The sum of the Apostle's application is this since God hath in the foregoing reason assigned a certain time and day for the exhibition and the bestowment of his Grace it followeth that all times and all days are not fitted for that purpose but only the time and the day foretold by the Prophet in which God would freely accept of sinners and bring them to Salvation and therefore Paul putteth the Corinthians upon the present improvement of the season of Grace because God had now bestowed upon them that accepted time and the day of Salvation foretold in the foregoing reason which they could not neglect without hazarding the loss of Divine acceptation and their own eternal Salvation All that I have further to do is to handle this third part which is the Apostle's accommodation or application of the former reason taken out of the Prophet Isaiah unto the present state of the Corinthians by giving them this quickning counsel namely to improve this present season of Grace which the Prophet foretold of old should be bestowed upon the Church in the days of the Gospel Behold now is the accepted time Behold now is the day of Salvation Now this quickning counsel hath two parts 1. An awakening incitement to improve the present season of Grace This awakening incitement is contained in the repeated note thereof Behold Behold The present season of Grace is intended in the repeated note thereof Now now 2. A double Argument to convince us of the fitness and necessity of this duty Now for the present to improve the season of Grace The first Argument is taken from the fitness of the season for working in it and so 't is called the time the day The second Argument is taken from the advantageousness of the present season to the worker and so 't is called the time accepted and the day of Salvation Now all that I shall further doe shall be to handle these two Arguments and in the handling of them I shall only endeavour these two things 1. To open the sence and meaning of these two Arguments 2. To shew the force and strength of both these Arguments to engage us to improve the present season of Grace 1. I shall explain the sense of these first two Arguments in their order and first the sense of the first Argument taken from the fitness of the season for working as 't is called the time and the day And herein first I shall explain the word Time secondly the word Day Sect. 7 1. By Time is not here meant the flux succession or continuation of Time by minutes hours days weeks months years which we call the space of Time but by Time according to the signification of the word in the greek I understand the tempestivity or opportunity of time For in the greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies season or opportunity a time accommodated and fitted to employment in which we may undertake our Heavenly business with hope of success When time and means meet together in conjunction then they produce opportunity This seasonableness or tempestivity of time is therefore not unfitly called by some the Grace of time the flower of time and that to time which the flower is to the stalk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cream is to the milk which lustre is to the mettal In civil undertakings as trading plowing and sowing opportunity is as one saith the Grace of time but in Spiritual undertakings Opportunity is the time of Grace the time fitted and suited by God for the benefiting of our Souls by the means of Grace It is as the Angel's stirring in the water into which he that stepped first was healed It is as the day of a Prince his audience for the answering of petitions It is as the opening of Heaven-gates unto them that strive for entrance It is as the Spiritual market-day for the procuring of saving provisions for our Souls upon which we are to live for ever Sect. 8 2. Secondly The season of Grace is called a Day For the opening of this the word Day in Scripture is sometimes taken for the Natural Day consisting of 24 hours including also the night and so it is taken in Christ's Directory for prayer which we commonly call the Lord's prayer Directory I say for I conceive with learned Grotius Christ doth not command verba recitari the words thereof to be repeated but he commands us only to draw all the matter of our prayers out of it materiam precum hinc promi praecipit wherein when we pray for our daily bread day by day doubtless we pray for what is needful for the night too as well as the day for sleep is the bread of the night therefore by day there must be meant the whole natural day consisting of 24 hours Sometimes the word day is taken for an Artificial day distinguished from the night Gen. 41.40 In the day the drought and in the night the frost consumed me Sometimes the word day is taken improperly and figuratively in the Scriptures and so sometimes it is taken for an age and for a year Sometimes for a fit occasion or season of doing any thing as in John 9.4 I must do the work of him that sent me while it is day And so the season of receiving good as well as doing good is called a day Luke 19.41 42. If thou hadst known even thou at least in this thy day the things that concern thy peace that is in the season wherein they have been manifested unto thee by me So here by day I understand the fit season of procuring Salvation by improving the means for obtaining thereof This briefly for the opening of the first Argument which is the fitness of the present season of Grace for our working it is called the time the day 2. Secondly To open the second Argument and that is the advantageousness Sect. 9 of the present season to the worker and it is called the accepted time first and secondly the day of Salvation I shall open both these in their order and 1. First This time is called accepted The word for accepted in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this its composition imports a well-pleasing Yea a very much accepted time The Hebrew word Ratson from whence it is taken signifies the time of free Grace free favour or free good will it is taken out of Isa 49.8 and the seventy Interpreters they render it in Psal 69.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of free favour free good will and Symmachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of reconciliation that is a time wherein God will graciously accept sinners out of free Grace to be reconciled unto them For when time is said here to be accepted and an accepted time 't is to be understood figuratively as intending the time wherein God will by free Grace accept of man or wherein God is pleased
your selves not that every professor of the Gospel is to be a publick Preacher of the Gospel Private persons are not to invade an office to which God never called them but yet private Christians may be a kind of private teachers they may read the Scriptures in their houses who yet may not take upon them to explain it in the publick they may catechize and as Abraham Gen. 18.19 teach their Children and their housholds to know the way of the Lord who yet are not to instruct congregations they may exhort one another and admonish one another and teach one another in Godly discourse and conference communicating each others experiences and solving each others doubts who yet are not to usurp a work into their hands for which Christ hath appointed a particular Office in his Church 9. Be sure to practice what you know and live up to what you have learned Doing duty is the way to gain knowledg Ordinarily the more holy you are the more really wise you are or are like to be The better your hearts are the clearer your heads will be as to the knowledg of those Spiritual things you are most concerned to know You will most easily learn to know what you love most to do Though the receiving the truths of God be the immediate office of the understanding yet the affections where they are right Cupiditas hostis intelliâ—â—â—ae will help the understanding in its work The purifying of the heart will rid it of those lusts which are wont to steam and vapour up into the head and darken the eyes oâ— the mind and hinder it from a right receiving of Spiritual truths Where sanctification is promoted in heart and life knowledg will certainly be increased too They that exercise themselves unto Godlyness and thereby shew their love to God's Law shall not want for the knowledg of it They that love his wayes shall not want for a guide The secret of the Lord is with them that fear him and he will teach them his covenant Psal 25.9 If any Man do his will he shall know of the doctrine whether it be of God c. John 1.17 Vse 1. This doctrine informs us 1. How miserable they are that are without knowlede poor ignorant blind sinners that know nothing of God and Christ and the mysteries of the Gospel and the way of duty but especially they that enjoy the means of knowledg and are in a capacity of obtaining it Woe be to them that are ignorant in an Age of knowledg blind in a land of light see so little even in a valley of vision that are ignorant in England ignorant in London that are ignorant because they will be ignorant are in the dark because they love darkness We may even wonder at many what shift they make to maintain their ignorance when so much knowledg is abroad but that they draw the curtains and close their eyes and wink away the light and instead of looking for saving knowledg they hope to be excused by their ignorance What though such as are under an invincible ignorance of revealed truths may not be damned for not believing what they have not heard or for not doing what they have not known they are miserable enough in not knowing what might save them as well as in their not practising the little they do know which though it be not sufficient to make them happy yet is sufficient to make them inexcusable And what is this to those that are so deeply ignorant under the means of knowledge who is there among us but might come to know so much as is needful to his Salvation who is there but might hear good Ministers or hath some good Relations or might converse with some good people or read some good book Who is there but hath or may have a Bible and a Catechism and so long as Men have the Bible in their hands they can never be excused if they perish in their ignorance So long as Christ is the Prophet of his Church and promiseth his Spirit to them that ask him and offereth so freely to instruct them the case of those that are among and converse with God's people and yet remain ignorant must needs be desperate Is it so great a matter to hear the word to read the Scriptures and to pray to God for an understanding of them who will pity a man that perisheth for thirst and yet sits by a fountain or that starves for hunger and yet may come every day to a full granary 2. How foolish are they that cry down knowledg and consequently cry up ignorance Make that the mother of devotion which is indeed the Parent of irreligion as if they were like to do most who know least as if they were the best servants who were least acquainted with their Master's will or might be wise to Salvation and yet ignorant of the truth Others there are too who under the name of Head-knowledg do upon the matter cry down all knowledg at least vvhich themselves have not reached and care not for seeking after Because some men have only a notional knowledg floating in their heads these persons are ready to condemn all knowledg under that notion They have got a fine word by the end and are resolved to make much of it A form of speech they have taken up as a way of excusing their own sloth and ignorance by declaiming against those that are better taught Heart-knowledg without Head-knowledg is nonsence in divinity as well as reason it is but fire without light and so at the best but that which the Apostle ascribes to the Jews Rom. 10.2 A zeal of God but not according to knowledg 3. How wicked are they how great is their sin that keep others from knowledg Some there be that would perswade men from labouring after it tell them private persons need not be so knowing they may be saved with less learning and less teaching a little knowledg will carry them to Heaven if they do but live honestly and do their duty And is it possible for a man to live honestly without knowledg or do his duty without understanding his duty I add to believe as he should without knowing what to believe can you be religious by instinct or do the will of God by guess though you never inquire after it why do they not as well tell men that they may be rich enough if they do but keep to their shops and sell their goods though they do not understand their trade or that they may maintain their health if they do but eat and drink though they cannot distinguish between meat and poyson others there be who if they cannot perswade men against knowledg vvill do their best to hinder them from the means of obtaining it Such are the Popish Clergy that keep the people from reading the Scriptures vvould have God's revealed will kept secret or known to none but themselves who never intend to do it at least no more of
(k) Not the putting away of the filth of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to filthy garments Zach. 3.3 (l) And Joshua was clothed with filthy garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it may be taken Jam. 2.2 (m) A poor man in vile rayment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we learn that sin is a filthy thing sin is called filthiness Prov. 30.12 (n) There is a generation that are pure in their own eyes and yet is not washed from their filthiness and therefore when God calls us from sin he bids us wash our selves Isai 1.16 (o) Wash ye make you clean 2 Cor. 7.1 (p) Having therefore these promises dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit and we read of this as that they are ashamed of their sins and loath themselves for them and abhor themselves because of sin and cast them away as a polluted and menstruous cloth all these expositions denote the filthiness of sin And superfluity of naughtiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken in the Scripture for malice 1 Cor. 5.8 (q) Therefore let us keep the truth not with old leaven not with leaven of malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because it hath here no article and because it often signifies all manner of sin I 'le give it rope without any limitation The Apostle then by superfluity of naughtiness means the redundancy and overflowing of sin amongst those professors There is a Chaos of sin in all of us but it was very spreading and luxuriant in these professors and no marvel for they loved money which is the root of all evil Laying apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or laying down Acts 7.58 (r) The witnesses laid down their clothes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies the rejection Casting off or Putting away of sin put ye off all these things saith Paul and again put off the old man and so Peter 1 Pet. 2.1 (s) Wherefore laying aside all malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive with meekness receive that is hear it entertain it give it entrance and admission With meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the moderation or rebatement of sinful Anger for then when the Apostle saith Receive the word with meekness his meaning is do not shut out the word by a peevish froward stormy and Angry spirit but take it in with calmness mildness and submission The engrafted word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used for engrafting Rom. 11. yet since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies graftings and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to graft the translation is warrantable but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the planting or the sowing of the word and may be read the word planted or the word sown that is sown in your hearts by the hand of Christs Ministers see Mark 4.15 (t) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Which is able to save your souls that is from hell and damnation there is this power in the word but it is mutuatitious extrinsecal and borrow'd it is the power of God to salvation Rom. 1.16 (u) I am not ashamed of the Gospel of Christ for it is the power of God to salvation the word of it self saves not but God by the word 1 Cor. 1.21 (x) It pleased God by the foolishness of preaching to save them that believe The words thus open'd the Case I am to speak to is this How we may hear the Word so as to profit by it For the resolution of this question I shall first tell you what we mean by the word Secondly what by profiting And thirdly how we shall profit by the hearing of it 1. By the Word I understand the Word of God which Word of God may be considered either as it is written in the Scripture or as it is preach't that is expounded and applied by the Ministers of Christ The question is concerning the word preach't How we may hear it so as to profit by it Ministers are to preach the word 2 Tim. 4.2 (y) Preach the word preach the word what is that that is open and unfold the Scripture with a suitable application of them to the estate and the condition of the hearers Reprove from them Rebuke from them Exhort from them This was Christs preaching Luk. 4.17 (z) He found the place where it was written the Spirit of the Lord is upon me c. and then be expounds it v. 21. This day is this Scripture fulfilled in your ears Luk. 24.27 this was Peters Preaching Act. 2.2 (a) And beginning at Moses and all the Prophets be expounded to them in all the Scriptures the things concerning himself in this Sermon he chiefly insists upon two Scriptures and expounds them both and then applies all to their Consciences v. 36. (b) Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ and this was Pauls Preaching Act. 28.23 (c) There came many to his Lodging to whom be expounded and testified the kingdom of God perswading them concerning Jesus both out of the Law of Moses and the Prophets from morning till evening and for the Levites before Christ who taught the People the good knowledge of the Law they Preacht after this manner Nehem. 8.7 8. (d) So they read in the book of the law of God distinctly and gave the sense and caused them to understand the reading and that was the manner in the Synagogues after Christ Act. 13.15 (e) And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying ye men and brethren if you have any word of exhortation for the people say on Moses was not only read but preacht Act. 15.21 (f) Moses of old time hath in every City them that preach him and Paul prescribes the way of Preaching to Timothy 1 Tim. 4.13 (g) Give attendance to Reading to Exhortation to Doctrine I understand it of publique reading the Scriptures in the Church with the application of them by way of Doctrine and Exhortation well then by the word we understand the word Preacht which is the opening and unfolding the Scriptures by the Ministers of Christ 2. What is meant by profiting or what is it to profit by the word I answer we profit by the word when we get that good and spiritual Advantage from it for which it was appointed and designed by God Now God hath appointed his word I. For Learning and Instruction 1 Cor. 14.31 (h) For you may all Prophesie one by one that all may learn â—nd all may be comforted the Colossians
heart 2. A believing heart 3. A loving heart 1. Then hear the Word with an understanding heart The vvay-side hearers hear but do not understand Mat. 13.19 (y) When any one heareth the word and understandeth it not this is he that receiveth the seed by the ways side but they that receive it into good ground that is into an honest heart understand it v. 23. (z) But he that received seed into the good ground is he that heareth the word and understandeth it Jesus Christ calls upon his auditors to hear and understand Mar. 7.14 (a) Hearken unto me every one of you and understand and blames them that do not understand v. 18. (b) And he saith unto them are ye so without understanding also and it was his manner after preaching to ask if they understood him Math. 13.51 (c) Jesus saith unto them have ye understood all these things the generality of hearers are vvithout understanding they neither understand doctrinal nor experimental truths not the one for lack of knowledge nor the other for lack of feeling and hence it is that they remember so little of the Word and that they are so little affected with the Word 2. With a believing heart Mar. 1.15 (d) Believe the Gospel 2 Chron. 20.20 (e) Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Two things especially vve are to mingle our faith with the threatnings and the promises With the threatnings so the people of Nineveh Jonah 3.5 (f) So the people of Nineveh believed God With the promises Exod. 4.31 (g) And the people believed and when they heard that the Lord had visited the children of Israel they bowed their heads and worshipped Were the threatnings and promises which are constantly preacht fully understood throughly believed and brought home to your Consciences by spiritual application this would quickly put an end to sin for the threatnings would scare you from sin the promises would allure you to duty 3. With a loving heart 1 Pet. 2.2 (h) As new born babes desire the sincere milk of the word as new born babes love the brest David was a great lover of the Word of God Psal 119.140 (i) Thy word is very pure therefore thy servant loveth it He loved it exceedingly 167 (k) My soul hath kept thy testimonies and I love them exceedingly his longing after the word was so vehement that it almost consumed him v. 20. he loved it far better than gold 127. but hovv far he loved it he could not tell 97. and therefore leaves it with God to judge his love to it 159. (l) Consider how I love thy Precepts Brethren had there been such a love in the people of England to the word the mouths of so many Ministâ—rs had never been stopped and whereas we judge that such and such are the causes of it pray let us remember that no man living can take the word from us unless they be first impowred by our disaffection to it 4. And last Direct If you would profit by hearing of the word keep what you hear of it Luke 8.15 Having heard the word keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hold fast the word that it slip not from us 1 Thess 5.21 Luke 4.42 1 Cor. 15.2 you know if the seed be not kept in the ground it is sown to no purpose so if the Word be not kept in the memory and in the heart it will come to nothing keep therefore the Word in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold it fast lest the Devil snatch it from you for look as the fowls of the air follovv the seeds-man to pick up the corn as soon as he hath scattered it so the prince of the air the devil is at hand to take the Word out of our hearts Mar. 4.15 (n) But when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts Immediately as soon as we have heard the Word the Devil is at hand to take the Word out of our hearts He taketh the Word out of our hearts in Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he snatcheth it and if you would know vvhy the Devil is so hasty to snatch away the Word Christ tells you Luk. 8.12 (o) Then cometh the Devil and taketh away the word out of their hearts least they should believe and be saved But how shall we keep the Word 1. Repeat it in your families the Bereans conn'd over Pauls Sermons and examined his proofs and allegations Act. 17.11 (p) They received the word with all readiness of mind and searched the Scripttures daily whether those things were so 2. Talk of it as you go from hearing Jesus Christs hearers talkt of the Word by the vvay Luke 24.32 (q) Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures after Paul had preacht the Jews departed and had great reasoning amongst themselves Act. 28.29 (r) And when he had said these words the Jews departed and had great reasoning among themselves 3. Pray to the Lord that he would preserve the Word in your hearts by his spirit the Devil vvould snatch away the Word of God from us if there were not a stronger to guard it and that is the Holy Ghost 2 Tim. 1.14 (s) That good thing which was committed to thee keep by the holy Ghost which dwelleth in us pray then after the Word as David 1 Chron. 29.18 (t) The Lord God of Abraham Isaac and Israel our fathers keep these for ever in the imagination of the thoughts of the hearts of thy people and such a prayer coming from an honest heart shall secure the word so that it shall abide with you and it shall come after to your minds it shall come seasonably in the very nick and stress of exigency and it shall come with efficacy and power Thus much shall serve for the resolution of the question how to hear the word so as to profit by it only this I add and conclude that if God shâ—ll bless these directions and give us thus to hear his word it will be an excellent sign that God will continue the preaching of it to us and that his Ministers shall teach these things which concern the Lord Jesus Christ with all confidence no man forbidding them How we may Read the Scriptures with most Spiritual Profit Serm. VIII Deuteronomy 17.19 And it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the Words of this Law and these Statutes to do them WHat Cicero said of Aristotle's Politicks may not unfitly be said of this Book of Deuteronomy it is full of golden eloquence In this Chapter God instructs the People of the Jews about setting a King
Word Read with a solemn composed spirit Seriousness is the Christian's ballast which keeps him from being overturn'd with vanity Labour to remember what you read Satan would (y) Mat. 13.4 steal the Word out Direct 7 of our mind not that he intends to make use of it himself but lest we should make use of it The memory should be like the Chest in the Ark where the Law was put Psalm 119.52 I have remembred thy judgments of old (z) Memoria est intui scriba Hierom writes of that Religious Lady Paula she had got most of the Scriptures by heart we are bid to have the word dwell in us (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. hâ—ud memorià excidat Col. 3.16 The Word is a Jewel adorns the hidden man and shall we not remember it Can a Maid forget her Ornaments Jer. 2.32 such as have a disease they call Lienteria the Meat comes up as fast as they eat it and stays not in the Stomack are not nourished by it If the Word stays not in the memory it cannot profit some can better remember a piece of News than a line of Scripture their memories are like those ponds where the Frogs live but the Fish dye Meditate upon what you read Psal 119.15 I will meditate in thy Precepts Direct 8 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost word to Meditate signifies to be intense in the mind in Meditation there must be a fixing of the thoughts upon the object Luke 2.19 The Virgin Mary pondered those things c. Meditation is the Concoction of Scripture Reading brings a Truth into our head Meditation brings it into our heart Reading and Meditation must like Castor and Pollux appear together Meditation without reading is erroneous reading without Meditation is barren the Bee sucks the flower then works it in the Hive and so turns it to Hony by Reading we suck the flower of the Word by Meditation we work it in the Hive of our mind and so it turns to profit Meditation is the bellows of the affections Psal 39.3 While I was musing the fire burned The Reason we come away so cold from Reading the Word is because we do not warm our selves at the fire of Meditation Come to the reading of Scripture with humble hearts acknowledge how Direct 9 unworthy you are that God should reveal himself in his Word to you God's secrets are with the humble Pride is an Enemy to profiting It is observed the ground on which the Peacock sits is barren that heart where Pride sits is barren an arrogant Person disdains the Counsels of the Word and hates the reproofs is he like to profit Jam. 4.6 God giveth grace to the humble The eminentest Saints have been but of low stature in their own eyes like the Sun in the Zenith they shewed least when they were at the highest David had more understanding then all bis Teachers Psal 119.99 but how humble was he Psal 22.6 I am a worm and no (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz man David in the Arabick Tongue signifies a worm Give Credence to the Word written believe it to be of God see Direct 10 the Name of God in every line The Romans that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome Believe the Scripture to be Coelo missa divinely inspired 2 Tim. 3.16 All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Divine inspiration Who but God could reveal the great Doctrines of the Trinity the Hypostatical Union the Resurrection Whence should the Scripture come if not from God 1. Sinners could not be the Authors of Scripture would they indite such holy lines or inveigh so fiercely against those sins which they love 2. Saints could not be the Authors of Scripture how could it stand with their Sanctity to counterfeit God's Name and put Thus saith the Lord to a Book of their own devising 3. Angels could not be the Authors of Scripture What Angel in Heaven durst personate God and say I am the Lord Believe the Pedigree of Scripture to be Sacred and to come from the (d) Jam. 1.17 father of lights The Scriptures Antiquity speaks its Divinity No humane Histories extant reach further than Noah's Flood but the Scripture writes of things (e) Id verum quod primum Tertul. before time Besides the Majesty Profundity Purity Harmony of Scripture show it could be breathed from none but God himself Add to this the (f) Cum animum tangit est sicut fulmen Luth. Efficacy the Word written hath had upon mens Consciences by reading Scripture they have been turned into other men as might be instanced in St. Austin Junius and others If you should set a Seal upon a piece of Marble and it should leave a Print behind you would say there were a strange vertue in that Seal so that the Word written should leave a Heavenly Print of Grace upon the heart it argues it to be of Direct 11 Divine Authority If you would profit by the Word believe it to be of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Scepticks question the Verity of Scripture though they have the Articles of Religion in their Creed yet not in their belief Isa 53.1 Who hath believed our Report Unbelief enervates the Vertue of the Word and makes it abortive who will (g) Vbi male creditur ibi nec bene vivitur Hierom. obey those truths he doth not believe Heb. 4.1 The Word did not profit them not being mixed with Faith 11. Highly prize the Scriptures Psal 119.72 The Law of thy mouth is better to me than thousands of Gold and Silver Can he make a proficiency in any Art who doth slight and depreciate it Prize this Book of God above all other Books Saint Gregory calls the Bible the Heart and Soul of God The Rabbins say that there is a Mountain of sense hangs upon every Apex and tittle of Scripture Psal 19.7 The Law of the Lord is perfect (h) In illa continentur omnia quae ad perfectam pietatem pertinent Musculus Camero The Scripture is the Library of the Holy Ghost it is a Pandect of Divine knowledge an exact model and Plat-form of Religion (i) Adoro plenitudinem Scripturae Tertul. The Scripture contains in it the Credenda the things which we are to believe and the Agenda the things which we are to practice it is able to make us wise to Salvation 2 Tim. 3.15 The Scripture is the (k) Regula mensura veritatis Rivet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeus Isa 8.20 Standard of Truth the Judge of Controversies it is the (l) Animarum Cynosura Quistorp Pole-star to direct us to Heaven Prov. 6.23 The Commandment is a (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Lamp The Scripture is the Compass by which the Rudder of our Will is to be steered it is the Field in which Christ the
The Word of the Lord is tried he is a buckler to all that trust in him John 3.15 That whosoever believeth in him should not perish Unbelief is a God-affronting Sin 1 John 5.10 He that believeth not God hath made him a lyer it is a Soul murdering Sin John 3.36 He that believeth not the Son shall not see life but the wrath of God abideth on him Thus in reading observe those Scriptures which do rem acu tangere touch upon your particular case Although all the Bible must be Read yet those Texts which point most directly to your condition be sure to put a special Star upon Take special notice of the examples in Scripture (o) Praecepta docent exempla movent make the examples of others living Sermons to you 1. Observe the examples of God's Judgments upon Sinners They have been hanged up in Chains in terrorem How severely hath God punished proud men Direct 19 Nebuchadnezzar was turned to grass Herod eat up with Vermin How hath God plagued Idolaters Numb 25.3 4 9. 1 Kings 14.9 10. What a swift witness hath he been against lyers Act. 5.5 10. These examples are set up as Sea-marks to avoid 1 Cor. 10.11 Jude ver 7. 2. Observe the examples of God's mercy to Saints Jeremy was preserved in the Dungeon the three Children in the Furnace Daniel in the Lyons den These examples are props to Faith spurs to Holiness Direct 20 Leave not off reading in the Bible till you find your hearts warmed Psal 119.93 I will never forget thy precepts for with them thou hast quickned me Read the Word not only as an History but labour to be affected with it Let it not only inform you but inflame you Jer. 23.29 Is not my Word like as a fire saith the Lord Go not from the Word till you can say as those Disciples Luk. 24.32 Did not our hearts burn within us Set upon the practice of what you read (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Psal 119.66 I have done thy Direct 21 Commandments A student in Physick doth not satisfie himself to read over a systeme or body of Physick but he falls upon practising Physick the life-blood of Religion lies in the practick part So in the Text He shall read in the Book of the Law all the days of his life that he may learn to keep all the Words of this Law and these Statutes to do (q) Tantum scimus quantum operamuâ— them Christians should be walking Bibles Zenophon said many read Lycurgus his Laws but few observed them The Word written is not only a rule of knowledge but a rule of obedience * Bis memin â— legis qui memor est â—peris Bill Autholog it is not only to mend our sight but to mend our pace David calls God's Word a lamp to his feet Psal 119.105 It was not only a light to his eyes to see by but to his feet to walk by by practice we trade the talent of knowledge and turn it to profit This is a blessed reading of Scripture when we fly from the Sins which the Word forbids and espouse the duties which the Word commands reading without practice will be but a torch to light men to Hell Make use of Christ's Prophetical Office He is the Lyon of the tribe of Judah Direct 22 to whom it is given to open the Book of God and loose the seals (r) A canorum Dei revelator Paâ—eus thereof Rev. 5.5 Christ doth so teach as he doth quicken John 8.12 I am the light of the world he that followeth me shall have lumen vitae the light of life The Philosopher saith light and heat increase together (s) Calor lux concrâ—scunt 't is true here where Christ comes into the Soul with his light there is the heat of Spiritual life going along with it Christ gives us Spiritualem gustum a taste of the Word Psal 119.102 103. Thou hast taught me how sweet are thy words to my tast it is one thing to read a promise another thing to tast it Such as would be Scripture-Proficients let them get Christ to be their Teacher Luke 24.45 Then opened he their understanding that they might understand the Scriptures Christ did not only open the Scriptures but opened their understanding (t) Cathedram habet in caelo qui corda docet in terâ—d Aug. Tread often upon the threshold of the Sanctuary Wait diligently on a rightly constituted Ministry Prov. 8.34 Blessed is the man that heareth me waiting diligently at my Gates Ministers are God's Interpreters it is their work to expound and open dark places of Scripture We read of Pitchers and Direct 23 Lamps within the Pitchers Judg. 7.16 Ministers are earthen Pitchers 2 Cor. 4.7 But these Pitchers have Lamps within them to light Souls in the dark Pray that God will make you profit Isa 47.18 I am the Lord thy God Direct 24 which teacheth thee to profit make David's prayer Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law Pray to God to take off the vail on the Scripture that you may understand it and the vail on your heart that you may believe it Pray that God will not only give you his Word as a rule of Holiness but his Grace as a principle of Holiness Implore the guidance of God's Spirit Nehem. 9.10 Thou gavest them thy Good spirit to instruct (u) Christuâ— sedens ad d xtram Dei misit Vicariam Vim spiritus sancti Tertul. them Though the Ship hath a Compass to Sail by and store of Tackling yet without a gale of wind it cannot sail though we have the Word written as our Compass to sail by and make use of our endeavours as the tackling yet unless the Spirit of God blow upon us we cannot sail with profit When the Almighty is as dew unto us then we grow as the Lilly and our beauty is as the Olive-tree Hos 45.6 Beg the anointing of the Holy (x) 1 John 2.20 Ghost One may see the figures on a Dial but he cannot tell how the day goes unless the Sun shine we may read many Truths in the Bible but we cannot know them savingly till God's Spirit shine in our Souls 2 Cor. 4.6 The Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Wisdom and Revelation Ephes 1.17 When Philip joined himself to the Eunuch's Chariot then he understood Scripture Acts 8.35 When God's Spirit joins himself to the Word then it will be effectual to Salvation These rules observed the Word written would through God's blessing be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ingraffed Word Jam. 1.22 A good Cyens grafted into a bad stock changeth the nature of it and makes it bear sweet and generous fruit So when the Word is graffed savingly into mens hearts it doth sanctifie them and make them bring forth the sweet fruits of Righteousness Phil. 1.11 Thus I have answered this question how we may read the Scriptures
the Course of this World after the Prince of the power of the Air the Spirit that works now in the children of disobedience among whom also we had our conversation in the lusts of the flesh fulfilling the desires of the flesh and of the mind There all our Enemies appear abreast the Devil as the Grand deceiver and principal of all wickedness the World with its Pleasures Honours and Profits as the Bait by which it doth deceive us and steal away our hearts from God and pervert and divert us that we should not look after the one thing necessary the Flesh is that Corrupt Inclination in us which entertains and closeth with these Temptations to the neglect of God and the wrong of our own Souls this is very importtnate to be pleased and is the proper internal cause of all our mischief for James 1.14 Every man is inticed and drawn away by his own lust These must be renounced before we can return to God for till we put away our Idols we cannot incline our hearts to the true God Josuah 24.23 And these are the great Idols by which our hearts are estranged from him When God is laid aside self interposeth as the next Heir and that which we count self is the flesh Many wrong their own Souls but never any man hated his own flesh That which feeds the flesh is the World and the Devil by proposing the Bait irritateth and stirreth up our affections Therefore we must be turned from Satan to God we must be delivered from the present evil World we must abstain from fleshly Lusts for God will have no Co-partners and Competitors in our hearts 2. A devoting and giving up our selves to God Father Son and Holy Ghost as our God 2 Cor. 8.3 and Rom. 6.13 As our owner by Creation Psal 100.3 And by Redemption 1 Cor. 6.19 20. As our Soveraign Lord Jer. 24.8 Isa 26.13 Other Lords besides thee have had dominion over us c. As the fountain of our life and blessedness Psal 31.14 I trusted in the Lord I said thou art my God Lam. 3.24 The Lord is my portion saith my Soul therefore will I hope in him Psal 119.57 I have said thou art my Potion therefore I will keep thy Precepts II. As to our Progress and Perseverance which is our walking in the narrow way and shews the sincerity and heartiness of our consent in making the Covenant And besides this is not the work of a Day but of our whole Lives we have continual need of coming to God by Christ Here three things are required 1. As to the Enemies of God and our Souls there must be a forsaking as well as a renouncing the Devil must be forsaken we must be no more of his party and confederacy we must resist stand out against all his batteries and assaults 1 Pet. 5.8 9. the World must be overcome 1 John 5.4 5. and the flesh must be subdued and mortified Gal. 5.24 that we be no more governed by the desires thereof and if we be sometimes foiled we must not go back again but renew our Resolutions and the drift of our lives must still be for God and Heaven 2. As to God to whom we have devoted our selves we must love and please and serve him all our days Luke 1.75 we must make it our work to love him and count it our happiness to be beloved by him and carefully apply our selves to seek his favour and cherish a fresh sense of it upon our hearts and continue with patience in well-doing Rom. 2.7 till we come to the complete sight and love of him in Heaven 1 John 3.2 3. You must always live in the hope of the coming of Christ and everlasting glory Tit. 2.3 looking for the blessed hope and Jude v. 21. looking for the mercy of our Lord Jesus unto eternal life As we did at first thankfully accept of our recovery by Christ and at first consent to renounce the Devil the World and the Flesh and resolve to follow God's counsel and direction we must still persevere in this mind and use his appointed means in order to our final happiness The sum then of our Christianity is that we should by true Repentance and Faith forsake the World the Flesh and the Devil and give up our selves to God Father Son and Holy Ghost that he may take us for his reconciled Children and for Christ's sake forgive all our sins and by his Spirit give us grace to persevere in those Resolutions till our full and final happiness come in hand Seventhly This Covenant consisting of such Duties and Priviledges God hath confirmed by certain visible Ordinances commonly called Sacraments as Baptism and the Lord's Supper both which but in a different manner respect the whole tenour of the Covenant For as the Covenant bindeth mutually on God's part and ours so these Duties have a mutual Aspect or Respect to what God does and what we must do on God's part they are a Sign and a Seal on our part they are a Badge and a Bond. 1. On God's part they are sealing or confirming Signs as Circumcision is called a sign or seal of the righteousness which is by faith Rom. 4.11 that is of the grace offered to us in Christ so is Baptism which came in the Room of Circumcision Col. 2.11 12. In whom ye are circumcised buried with him in Baptism Surely the Gospel-Ordinances signifie as much grace as the Ordinances of the legal Covenant if Circumcision was a Sign and Seal of the Righteousness which is by Faith a or pledge of God's good will to us in Christ so is Baptism so is the Lord's Supper they are a Sign to signifie and a Seal to confirm to represent the Grace and assure the grant of Pardon and Life As for instance Baptism signifies Pardon and Life so does the Lord's Supper Matth. 26.28 29. That for our growth and nourishment this for our imitation Baptism is under our consideration at present that it hath respect to remission of Sins the Text is clear for it and so are many other Scriptures It was Ananias his Advice to Paul Acts 22.16 Arise and be Baptized and wash away thy sins and call on the Name of the Lord. So Ephes 5.26 That he might sanctifie and cleanse us by the washing of water through the Word The washing represents the washing away the guilt and filth of sin it signifies also our Resurrection to a blessed and eternal Life Baptism saveth by the Resurrection of Christ 1 Pet. 3.21 Well then it is a sealing Sign When God promised longer life to Hezekiah 2 Kings 20.8 he said What shall he the sign that the Lord will heal me So when he promiseth pardon and life to us What shall be the sign that the Lord will do this for us Baptism is this sign a witness between us and God Gen. 31.48 This heap is a witness between thee and me 2. On our part they are a Badge and a Bond to oblige us to the
their respective Superiours in Church or Family 1. Superiours in the Church These under what Name or Title soever the Scripture presents them are all bound to Catechize that is in a most plain and sound manner publickly to instruct the most ignorant of their charge in the first principles of the Christian Religion This duty so peculiarly belongs to them that their whole work and office is set down under the name of Catechizing Let him that is taught in the Greek it is Catechized Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicate unto him that teacheth in the Greek that Catechiseth But to speak closely 1. Was not Paul a great Apostle yea the Grand Doctor of the Gentiles and yet he professeth himself a Catechist Paul's work was to plant as well as to water and to beget as well as to bring up 1 Cor. 6.7 and 4.15 Paul compares himself to a Nurse 1 Thess 2.7 the Saints to Babes such as had need of Milk and not of stronger meat 1 Cor. 3.1 Heb. 5.12 13. Paul professeth himself to be one of God's Stewards 1 Cor. 4.1 2. and if faithful he will see that the meanest the weakest in the Family hath his due allowance In a word Paul stiles himself a Master-builder 1 Cor. 3.10 And wherein lies the Art and Honour of a Master-builder so much as in solidly laying the Foundation-stone lest for want of it the building totter Mat. 7.26 27. 2. Was not Peter a great Officer in the Church and yet sure I am that whatever Dispensation Peter's pretended Successor or any of his Allies may boast and crack of Peter himself stands charged with feeding Lambs as well as Sheep John 21.15 In the Church there are not only adult and perfect Fathers and strong in Faith but Infants and Babes weak in Faith such as are ignorant of the word of Righteousness Is 40.11 Lambs to be carried in the bosom 3. The great dulness incapacity and slowness of heart that is in the people to understand by any other way of teaching calls aloud for this Elementary way of teaching By this means those that in vain do hear those Elaborate labours of the Learned in a more full and copious dilating on the Articles of Faith are by these little morsels of Catechising as it were chewed for them nourished up unto Salvation This manner of teaching the Prophet hints Is 28.10 13. like a discreet School-master not to pour in his Precepts all at once for then like water pour'd on narrow-mouth'd Vessels 't would mostly run over but instill drop by drop It becomes Pastors to be frequent in Preaching to be accurate in their Sermons but yet they may by no means forget the shallow Laterem lavat serpendum humi cum suis quasi balbutiendum indocible intractable temper of their hearers 'T is in vain to give great Gobbets of meat to an infant so far from feeding of him that is a ready way to choak him That Ministry usually proves the most effectual that drops as the Rain and distills as the Dew Deut. 32.2 Ezek. 20.26 4. Want and neglect of Catechism confessed to be one of the principal causes of all those desperate defections that have been made from the Faith in this our English Africa and of those insolent Invasions that have been made upon it by loose tongues and lewder Pens What blasphemous Disputes against the infinite Merit and Deity of our Saviour as if we intended to justifie the Jews in condemning him to the Cross for avouching himself the Coessential and Coeternal Son of God Joh. 19.7 Biddle 's Lat. How audaciously have they proceeded in the like sacrilegious attempts against the Holy Ghost What proud brags of the purity of man's Nature and the sufficiency of his power to save himself How daring have men been to decry the Scriptures the Lord's Day and all the Ordinances of God's Institution to despise the Sacraments as if they were as beggerly Elements as the Jewish Ceremonies to deride singing of Psalms as if David's Harp were out of tune to reject Prayer as if they were rais'd to such a plentiful measure of Spiritual Riches that it were a shame for them to crave any further supply In a word scarce any Article of the Christian Religion which hath not received many a desperate Stab under it's fifth Rib and that from the Hand of those whose hearts did ere-while seem ready to expose their heads to the greatest hazard for the least title of sacred Truth And whence all this but from Ignorance of Truth Had Truth been clearly understrod it could never have been so unworthily undervalued much less so treacherously undermined and least of all so impudently affronted as wo is us we behold it both to our grief and horror And whence this Barbarous Ignorance but from want of due Catechising Hinc illae lachrymae Ob. 1. True The laying of Foundations Instructions in the first Principles of Religion a most useful necessary work but what ground is there in the Holy Scriptures for that Form or manner of Catechising as is now in use viz. By way of Question and Answer Sol. 1. There are several Texts of Scripture from which the Learned conclude that this Mode of Catechising was used in the Apostles days and by the Apostles themselves and their immediate Successors and this in imitation of the Jews Rom. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had A Form of Knowledg and of the Truth in the Law out of which they Instructed the Ignorant and taught Babes Thus Rom. 6.17 the Apostle had given the Romans A Form of Doctrine and to Timothy A Form of sound words 2 Tim. 1.13 A Form of sound words which contained the principles of the Doctrine of Christ and the first principles of the Oracles of God six whereof are distinctly mentioned Heb. 5.12 with 6.1 2. To these plain and fundamental Rules as to their Standard the Apostles would have all Doctrines that were Preached to be brought and tried and so far to be allowed of as they held proportion with them This is that which the Apostle calls Prophesying according to the proportion of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 Thus the Magdeburg from these Scriptures assert That there was a Catechism delivered by the Apostles in which they had drawn the Doctrine of the Gospel into short heads for instructing of the Children of the Church Eusebius saith That there was one set apart on purpose for this Office in the primitive Church called the Catechist qui Catechismum docebat and others called Catechumeni that learnt the Catechism and these were of two sorts 1. Jews and Heathens that offered themselves to be listed among the Christians and were not as yet sufficiently seen in the great fundamentals of the Christian Religion 2. The Children of believing Parents that had been Baptized Both these were put under the careful institution of the Catechist and by him to be so far instructed till they had
apt to credit and believe By pious Education the true Religion is kept up in the world and propagated from Age to Age. The care of the two Tribes and an half of propagating the true Religion to their Posterity is very notable in that famous Scripture Josh 22.24 25. They built an Altar of Testimony v. 10. At this their Brethren the Israelites are highly offended but received full satisfaction when they were assured that this was done for the sake of Posterity lest they should be made to cease from fearing the Lord. 6. Parents have many and great advantages above all others for the successful instructing and educating of their children 1. Children are more confident of their Parents love than any others Whether Ministers and strangers speak to them in love they are uncertain but of their Parents love they are well assured Now nothing takes so much with any one as that which is believed to proceed from love specially by one that loves This instruction saith the loving Child comes not only from my dear Father's lip or head but from his affectionate heart and therefore I will readily receive it and lodg it in my own 2. Parents have their children in hand betimes before they are fly-blown with any false Opinions or leven'd with bad impressions before they have any other sin than that which was born with them Parents therefore have an opportunity of making the first impressions on them even while they are most docile tender flexible and least apt to make resistance against instruction But now when they come to their Minister Instructer Tutor they are as a Paper Printed before and therefore unapt to receive another Impression They have much to be untaught before they can be taught fraught with self conceitedness and proud objections more apt to strive against and resist Instruction than humbly and readily to receive it 3. To wind up this Argument on the closest Bottom Children wholly depend on Parents for their present maintenance and their future Portions and they know 't is their interest to hearken and obey Parents Authority over their Children is most unquestionable They dare not open their mouths against it as they will adventure to do against Ministers Parents have the Power of the Rod to back Instruction Prov. 22.15 They best know the peculiar Diseases and temperatures of their Children and so best know how to chuse and apply the most proper Remedy Parents are nearest their Children and can best discern all their faults in time and have opportunity of speaking to them in the most familiar manner that may best be understood and after this to inculcate their Instructions and drive them home that what is not done at one time may be done at another By all these advantages it appears that God hath furnished Parents above all others to be Instruments of their Childrens good and the first and greatest promoters of their Salvation Object 1 But methinks I hear some Parents muttering To instruct Children is the grand Duty of our Ministers 'T is they that are to take the great charge of the Souls of these our Lambs 1. And do you indeed give up these your Lambs to be fed to be instructed by them 2. Suppose you did as Heaven knows thousands of Parents do not as they ought yet know That every Parent is as deeply charged with the souls of his Children as any Pastor is with the souls of his Flock and more deeply too 1. You are as oft and as expresly charged to use the means to save your Childrens souls and to breed Grace in them as any Minister is Read consider remember Exod. 13.18 Thou shalt shew thy Son the meaning end use of the Sacrament Deut. 6.6 7. Psal 78.5 Eph. 6.4 Shew me any Text of Scripture more express and peremptory for any Ministers Instructing of his Flock 2. Parents stand obliged to their Children by more and stronger Bonds than any Pastor can be to his Flock Bonds of Nature as well as Grace 3. Parents have more means and opportunities to prevail with their Children than any Pastor living can have to do good on his Flock What a surpassing Interest have Parents in the esteem love affection of their Children What Advantage may they take of their Childrens tender years What continual Converse with them What an awful Authority over them What strict Obligations upon them which no Minister can so much as pretend unto The truth is none upon Earth have such fair opportunities to instruct and bring others to goodness as Parents have This was that that holy Hezekiah meant in his Prayer Isa 38.18 19. The Living Deut. 4 10. the Living he shall praise thee and who among all the Living The Father he shall do it chiefly principally but how by making known Thy truth to their Children q. d. Parents by deriving Religion to their Posterity may greatly honour God above others Obj. 2. But to what end should we teach Children Alass they do not understand what they say They do but Act the Parot know not what it is they do repeat and so whilest we pretend to advance the fear and service we do but make our Children to profane the Name of God or to take it in vain Sol. 1. Our carnal Reasonings ought not to countermand Divine injunctions The Text is express Train up a Child Deut. 6.7 Thou shalt teach them diligently to thy Children or whet and sharpen my Law upon them Timothy's Instruction and that from a little sucking Child is commended by the Apostle as a fair president to the whole Christian World 2 Tim. 3.15 We know not who are under God's Election nor the appointed time of his effectual Calling and therefore must use the means to all especially to Children that are under the federal stipulation such are commanded to Remember their Creator in the days of their Youth Eccl. 12.1 And who should endeavour to make deep impressions of God upon their Hearts Eph. 6.4 but those that are over them by Divine appointment who ought to bring them up in the Nurture and Admonition of the Lord. 2. If this fear and jealousie must hinder Catechising of Children who knows how long it will be hindered for even Children well grown up being not before Catechized are not likely at their first Teaching so to understand what is said to them as to repeat it with due reverence Do we not find Christ himself instructing Nicodemus in the great Mystery of Regeneration when he was able to return him no more than that childish Answer How can a Man be born again when he is old John 3.4 Can he enter the second time into his Mothers Womb We find our Saviour delivering a Divine Truth to those that were known to be his Disciples who still accompanied him and repeated themselves what he spake to them in the very same words wherein he delivered it and yet when all was done confessed they could not tell what he said Joh. 16.16
but the whole made up of these parts And the whole must needs be such as the parts are of which it consists Families are but like the Book in loose sheets and Kingdoms like the Book bound up The one but like letters that are single and apart the other like letters joined together Now if the sheets be not good or the letters not good the book or writing cannot possibly be good Give us the best Magistrates let them Enact the best Laws and back them with the strictest Exccution yet Societies will be naught whilest Governours of Families neglect their duty in Religious Education 3. With what a Cloud of Witnesses do the Holy Scriptures present us of Governours of Families that have been greatly conscientious in their faithful discharge of this duty Josh 24.15 We told you before of Abraham's Trained Instructed Catechized servants Gen. 18.19 After him Joshua who resolves that whatever others might do he and his houshold would serve the Lord though others should forsake the Lord yet he like Noah and Lot just in his Generation Joshua doth not only chuse to be saved by Jehovah but to serve Jehovah But more especially observe the latitude and circumference of his choice I and my House Not himself without his Family much less his Family without himself but himself and his Family and first himself and then his Family We vvill serve the Lord. Lo here the firmness and stability of Joshua's choice We will serve the Lord not only we desire to do it but we are fully resolv'd to do it Hear what David promises and pre-ingages when ever he came to sway the Royal Scepter viz. to be a singular example both as a Prince and as a Master of a Family Psal 101. In which respect this Psalm should be often read and ruminated on by such that their Houses may be as the House of David Zech. 12.8 And as Melancthon attests concerning the Palace of George Prince of Anhalt that it was at once Ecclesiastica Academica Curia a Royal Court a Learned Academy and an Holy Church Act and Mor. 1559. fol. Mr. Fox reports that Bishop Ridley often read and expounded this Psalm to his houshold hiring them with money to get it by heart Well what says David here v. 2. I will behave my self wisely in a perfect way I will begâ—n the intended Reformation at my self and then set things to rights in my Family I will walk within my house with a perfect heart and then see what work he makes how conscientiously he demeans himself towards those under his Family-charge from v. 3. to 8. Good Governours of Families are like that Noble-man who had for his impress two bundles of Millet bound together with this Motto Servare servari meum est for the Nature of Millet is to guard it self from all corruption and all those things that lye near it 'T is a rare Elogy that is given the late Reverend and Religious Dr. Chatterton that he was an House-keeper 53 years yet in all that time never kept any of his Servants from Church to dress his Meat saying Clark's lives that he desired as much to have his Servants know God as himself In short observe the strain and current of the whole Scriptures Dr. Jacom â— Dom. Deo Jun. â—07 and you shall find very few or none of those Family-Governours that were really converted themselves but they gave this excellent testimony of the Truth and soundness of the Grace of God in them viz. in being careful and sollicitous to beget and breed it in the hearts of those that were under their roof and charge If Esther fasts so shall her Maids too Esth 4.16 And in the New Testament we find the Masters interest and duty taken to be so great for the Conversion of the rest that as he was not to content himself with his own Conversion but to labour presently that his houshold should join with him that so the whole Family at once might be devoted to God So God did bless his own Order and Ordinance to that end And where he imposed duty on Masters he usually gave such success that commonly the whole Family was converted and baptized with the Ruler of the Family So we read Act. 10.2 Cornelius a Centurion a godly Captain a devout man and one that feared God with all his house to whom the Angel promised that Peter should tell him words whereby he and all his houshold should be saved Acts 11.14 Doth the Lord open Lydia's heart to attend to the things spoken by Paul It follows instantly she was baptized and her houshold Doth the Gaoler believe on the Lord Jesus Paul assuxes him that he shall be saved and his house and so it was for he and all his were baptized streightway for he believed in God with all his house Acts 16.32 33 34. Christ no sooner comes to Zacheus his Soul but Salvation comes to Zacheus house Luke 19.9 Crispus believes on the Lord with all his house Acts 18.8 The Noble man himself believed and his whole house John 4.53 These Family-Governours it seems took special care of the welfare of their Servants Souls did not act like Turks who mind nothing about their Slaves but their doing their own work These judg'd that if it were cruelty not to allow their servants bodily food much more savage and bloody to starve their Souls And therefore it might well be said of those happy Servants whom Providence fixt under their Conduct as the Queen of Sheba of Solomon's Servants 1 Kings 10.8 Happy are these thy servants which stand continually before thee and that hear thy wisdom Obj. But there are some Masters whose weakness and delusion I cannot but pity that are apt to object thus True 't is good to teach our ignorant Servants but we must question yea in our Consciences doubt whether we may require and command them to learn Will not this incroach on the Liberty of their Consciences which ought to be left free Sol. 1. I cannot but wonder at this depth of Satan who so strangely inveigles men to tolerate all things by meer scrupling of them and to let the Reins loose purely out of strictness To think it a sin in themselves to press a duty on others and no less than a breach of God's Holy Laws to injoin the keeping of them 2. Tell me how comes it to pass that Masters who can allow themselves to be severe enough to their Servants for loytering in their Shops cannot find in their hearts to rebuke them for neglect of their Souls that they who hold themselves bound in Conscience to inform their Servants in all the secrets of their Trade should think themselves as much tied up from pressing them to learn the Mysteries of Religion 3. There is but too much cause of fear lest they who use not all the means they can to bring their own Servants to the Faith be themselves brought at last to an unprofitable Repentance
afflict affront and troubles us and wo to them that a child of God upon a mature judgment names in prayer I find not that such a prayer in Scripture return'd empty Jacob in a great strait Deliver me from the hand of my brother Gen. 32.11 from the hand of Esau David in the ascent of Mount Olivet O Lord I pray thee turn the counsel of Ahithophel into foolishness 2 Sam 15.31 2 Chron. 20.10 Prayer twisted the rope for him at Giloh Thus Jehoshaphat in his prayer names Ammon Moab and Edom conspiring against him Thus Hezekiah spreads the railing letter before the Lord Isa 37.14 Psal 83.6 c. Act 4 27. Joseph l. 18. c. 9. Euseb Chron. l. 2. p. 159. Eph. 3.14 Luke 17.5 2 Cor. 12.8 and the Psalmist takes them all in a round Catalogue that consulted against Israel Thus the Church in her prayer names Herod-Antipas and Pontius Pilate whereof the first was sent into perpetual banishment and the latter slew himself It 's of great use in prayer to attend to some special case or single request with arguments and affections suitable For this cause says Paul I bow the knee Suppose a grace deficient in its strength Lord increase our faith or a temptation urgent For this I pray'd to the Lord thrice A great reason why we reap so little benefit by prayer because we rest too much in generals and if we have success 't is but dark that often we cannot tell what to make of the issues of prayer Besides to be particular in our petitions would keep the spirit much from wandring when we are intent upon a weighty case and the progress of the soul in grace would manifest its gradual success in prayer 6. Holy and humble appeals before the Lord in secret when the soul can submissively and thankfully expose it self to divine searching about some measures of holiness and grace wrought in the heart Psal 139.23 Tertal de orat p. 213. The soul cannot bide by the presence of God under flashings of defilement neque agnosci poterit à spiritu sancto spiritus inquinatus neither will the holy spirit own a defiled soul But when a person can humbly modestly and reverently say search me and try my reins and if there be any way of wickedness in me lead me in the everlasting way it vvill be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace especially in pleas of deliverance from wicked and proud enemies When David can plead in comparison with and in the case stated between his enemies and himself For I am holy Psal 86.2 14 17. It shews him a token for good or when we plead against the assaults of Satan can we be conscious that we have watcht and prayed against entring into temptation When in the main we can wash our hands in Innocency Psal 26 6. Psal 18.20.7.3 we may then comfortably compass God's altar about In case of opposition and injustice He rewarded me says David in the point of Saul according to my righteousness and the cleanness of my hands before him Or about the truth of the love that is in the heart to God Thou that knowest all things John 21.17 Neh. 14.14 22 Isa 38.3 Isa 26.8 says Peter knowest that I love thee As to zeal for the Worship and Ordinances of God so did Nehemiah As to the integrity of a well-spent life so did Hezekiah or if we cannot rise so high yet as the Church did The desire of our soul is to thy name and to the remembrance of thee Or lastly when we can unfeignedly plead the usefulness of a mercy intreated in order to the divine glory As when a minister or the Church of Christ for him prays for such gifts and graces Eph. 6.19 Col. 4 3. such knowledg and utterance that he may win souls to Christ and can appeal that it is his principal aim this is glorious 7. Pray for the spirit that ye may pray in and by the spirit Awaken the North and the South to blow upon thy garden that the spices thereof may flow forth Cant 4.16 Then thou mayest invite Christ Let my beloved come into his garden and eat his pleasant fruits that the soul may enjoy him and hold sweet communion with him All successful prayer is from the breathing of the spirit of God when he inspires and indites when he directs the heart as to matter and governs the tongue as to utteranee 1 Cor. 2.10 Rom. 8.27 Psal 147.18 Ezek. 47.1 Gerson T. 2. K. K. 4. 49. Zech. 12.10 God graciously hears the sighs of his own Spirit formed in us He sent forth his spirit and the waters flow That I may allude the waters of contrition flow upon the breathing of the spirit and the soul is as it were all afloat before the throne of grace when these living waters issue from under the threshold of the sanctuary Sequitur lachrymosa devotio flante spiritu sancto Devout tears drop down from the spirit's influences Melting supplications follow the infusions of grace by the spirit Then they shall mourn for piercing of Christ says the Prophet and be in bitterness as for a first-born like the mourning at the town of Hadadrimmon where Josiah was slain Then (a) 13.1 2 4 14.8 Isa 66.12 Rich. de Sâ—ult p. 321. in that day what inundations of mercy shall refresh the Church when the Lord will extend her peace like a river and the glory of the Gentiles like a flowing stream great things to the Church and gracious things to the soul Inter orationem suspiria cognoscit holy sighs in prayer give intelligence of great mercies to follow Nay to withstand powerfully all the wiles of Satan one means is Eph. 6.18 to consecrate every part of the spiritual armour by prayer in the Spirit 8. Apply special promises to special cases in prayer For God hath and will magnifie his word of promise above all his name Psal 138.2 John 12.28 when we are under the word of command for a duty we must seek for a word of promise and unite them in prayer When a promise of aid suits to the precept it renders prayer victorious and obedience pleasant when we come with God's own words into his presence when we take his words with us that he would take away all iniquity he 'll receive us graciously Hos 14 2. Gen. 32.9 1 Kings 8.24 Jacob urged that God had bid him return from his Country and kinred Solomon urges the word of promise to David Jehoshaphat urges the a 2 Chron. 20.8 9. word of promise to Solomon Daniel fills his mouth (b) Dan. 9.2 3 with the promise given to Jeremiah he reads and then applies it in prayer First search the Bible and look for a promise and when found open it before the Lord. Paul teaches us to take the (c) Heb. 13.5 6. promise given to
sign of success Thou hast enlarged me when I was in distress saies David Psal 4.1 though it be meant of deliverance yet it may be applied to prayer as the holy Prophet seems to do Psal 18.6 yea though the soul may be under some sense of displeasure and in extremities yet lifts up a cry when conscience stops the mouth of hypocrites that they shun and fly the presence of God 2. A blessed serenity and quiet calmness of spirit in time of prayer especially when the soul comes troubled and clouded at first whiles it pours out its complaints before the Lord but at length nescio quid serenius emicat Jerâ—m c. the Sun shines forth brightly and the heavens look serenely and chearfully upon the soul in prayer 't is said of Hannah she was no more sad Heb. her countenance was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille ulterius any longer in the old hue cast down and sorrowful because of her rival Thus the Lord dealt with David though not yet fully answered yet fill'd with holy (a) 1 Sam. 1.18 fortitude of spirit and revived in the midst of his trouble Prayer dispels (b) Psal 138.3 7. anxious sollicitude and chases away black thoughts from the heart (c) Phil. 4.6 7 it cases conscience and fills the soul with the peace of God 3. A joyful frame of Spirit God sometime makes his people not onely peaceful but (d) Isa 56.7 joyful in his house of prayer Thus sped Hezekiah when his Crane-like chatterings (e) Isa 38.14 20. were turned into Swan-like songs and his mournful elegies into glorious praises Hab. 3.16 19. 2 Chron. 7.1 10. upon ten-stringed instruments in the house of the Lord the lips of Habakkuk quivered and his belly trembled but before he finisht his voice was voluble in holy songs and his fingers nimble upon the harp Thus at Solomon's prayer when the fire came down the people were warm'd at worship and went away glad and merry at heart David's (h) Psal 43.4 5. experience of this sent him often to the house of God for comfort and thus chides his soul when cast down at any time I am going to the altar of God to God my exceeding joy why art thou disquieted within me his old harp that had cured Saul of his malignant dumps being plaid upon with Temple songs now cures his own spiritual sadness When we look upon God with an eye of faith in prayers it enlightens (i) Psal 34.5 our faces with Heavenly joy when Moses came out of the mount from communion with God how illustrious was his face from that Heavenly vision wherefore prayer for divine mercy and comfort sometimes exhibits its self in this language Psal 80.3 make thy face to shine upon us and we shall be saved on this wise the Priests of old were to bless the children of Israel Numb 6.25 The Lord make his face to shine upon thee and be gracious to thee these and the like expressions in Scripture import that sometimes the Lord was pleased to give forth a shining glory from the Oracle and thereby made known his presence unto his people Exod. 4â— 34 Lev. 9.23 Num. 16.19 42. 20.6 1 Kings 8.11 and filled them with awful impressions of his majesty and mercy This joyful light of God's countenance is like the Sun rising upon the face of the earth it chaseth away the dark fears and discouragements of the night such heavenly joy shews the strength of faith in prayer and the radiant appearances of God yea to this end all prayer should be directed (b) John 16.24 that d our joy may be full 4. A sweetness of affection to God when the soul has gracious sentiments of God in prayer clouds of Jealousies and suspicions of the divine mercy as if God were a hard master are marvellous unbecoming a soul that should go to God as to a Father and hence from such unsuitable thoughts of infinite mercy to hide the talent of prayer is greatly provoking Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God (c) Parisiens p. 376. Man but especially a Saint is acervus beneficiorum dei an accumulated heap of divine favours and if nothing but the gifts of mercy should attract our hearts yet herein we are every moment laden with his numerous benefits But when the soul comes to perceive that all flows from the fountain of his eternal love it makes prayer to be res amorosa to be filled with holy delights and joys the extasies of love often rise upon the soul in secret and such divine affection as (d) Gers Tom. 2. k. k. 4. Gerson said 't is res extatica it carries the soul beyond it self let the prophane World say what they will when spiritual ardours like so many fragrant spices flow out of the soul I love the Lord says David (e) Psal 116.1 for he hath heard my supplications As answers of prayer flow from (f) John 16.27 the love of the Father so suitable workings of holy affections flow from the hearts of children When the soul is fill'd with gracious intimations like those of the Angelical voice to Daniel O Daniel greatly beloved O man of desires Dan. 9.23 Luke 1.28 to stand before the King of Saints or like that to the holy Virgin Hail thou that art highly favoured the Lord is with thee how greatly does it inflame the heart to God 5. Inward incouragements sometimes spring in upon the heart in prayer from remembrance of former experiments which mightily animate the soul with fervency When Moses calls to mind that God had forgiven and delivered from Egypt untill then Numb 14.19 v. 20 Psal 77.5 6.7.9.10 immediately follows a sweet intimation of mercy I have pardoned according to thy word When the soul considers the days of old the years of antient times and calls to remembrance its former songs in the night he draws an argument out of the quiver of experience will God be favourable no more can he forget to be gracious can he in anger shut up his tender mercies The soul concludes this thought to flow from its own infirmity for when God once hears a prayer as coming from a child of his in Covenant prove our filial interest and we may sweetly rest assured in all things according to his Will to be always heard 6. A ready heart for thankfulness and service the heart is brim full and ready to flow over in grateful memorials of his mercy What shall I render to the Lord for all his benefits towards me Psal 116.12 As of old at Temple-sacrifices there was Musick so it ought to be now while the mercy is praying for the heart must be winding up and tuning for praise Rev. 5 8. Psal 108.1 The vials full of the odours of prayer are joined vvith harps for heavenly melody when the heart is fixt or prepared
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
wish that God were angry with him for he is angry with him though for the present he do prosper but when it comes it will be the heavier The Poet gives a full answer to this Objection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense I give thus Though wicked men feel not th'Almightie's blow Forthwith his wrath is sure when it is slow At length his plagues in greater loads shall lie On them their Wives and all their Progenie Question The last thing only now remains wherein I must be short What excuses are often brought for the non-performance of Family Prayer How answered Obj. All this while you do not give us any one express Scripture in so many words shew that and we will do it Answ This is objected either by openly profane or more sober men To the first I answer 1. Wilt thou do nothing but what thou hast an express command for in so many syllables Why then art thou so often drunk and dost thou so often swear and lye and take Gods Name in vain Where is thy command Nay is not all this against express command 2. Why dost thou not do that for which thou hast express commands Wilt thou repent be holy and believe in Christ and forsake thy sin if I can shew express commands from God for these Then read Ezek. 18.30 31. Acts 2.38 and 17.30 1 Joh. 3.23 Go thy way now and do these things sincerely and I shall not doubt but thou wilt see reason from what hath been said to set up Prayer in thy Family nor question but thou wilt do it But if thou wilt not repent and leave thy manifest and apparent sins when thou art expresly commanded to do so why should any man think thou wouldest do this if this were shewed to thee Yet know there is enough said to render thee inexcusable if thou wilt not do it Secondly to the more sober I answer Dum scripturam dicimus perf ctam non intelligimus ac si ad literam omnia quae ad salutem sunt necessaria continerentur sed quod quaedam per certam consequentiam ex illis quae clarè dicta sunt deduci debeant Maccov distin p. 9. Quicquid per bonam consequentiam ex scriptura deducitur illud ipsum est scriptura Quod elicitur ex Mose Davide dicuntur Moses David dixisse idem p 21. Scripturae â—im consistere non in verbis sed in sensu communiter dicitur sunt autem conclusiones in scriptura vel totidem verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel habent praemissas suas in scriptura expressas ex quibus evidenter deducuntur vel una tantùm posita praemissa in scriptura addita alia ex rationis principiis aut ex evidentia sensus conclusio etiam eruitur necessaria quae vim eandem habet cum propositionibus quae totidem verbis leguntur juxta regulam Quaedam in Scripturis sunt dicuntur quaedam in iisdem sunt etsi non dicuntur nempe totidem verbis Rivet Isag ad Scrip. cap. 17. That what is drawn from the word of God by just necessary and immediate consequence is the mind of God The sense of the Scripture is God's revealed Will. And you your selves allow some things to be a duty that are not expresly commanded in the Word of God I could give you instances in many particulars but because I am straitned for room and for plainness of the case I will instance but in this one which is a Woman's receiving of the Lord's Supper Is it the duty of some Women so to do No doubt But where is your express command or any express example that ever they did Look for it and produce it Will you say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used 1 Cor. 11.28 signifying both man and woman shews the command for Womens eating at the Lord's Table but what if it be sometimes in Scripture used for the man only and the woman excluded as it is Joh. 7.22 ye circumcise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man being taken in one place for the man only how will you prove it is not so in the other but by Consequence True but where then is your express command Consequence must be allowed in this case and is abundantly sufficient For validity of Scripture-consequence much may be said but my length already commands me to forbear seeing there is as much Scripture and firm immediate consequence for your praying in your Family as a woman's receiving the Lord's Supper which is an acknowledged duty Object 2. But I pray alone in secret and that is sufficient Answ But it is not 1. One duty done doth not excuse you from the performance of another It hath been proved before to be your duty you ought then to do the one and not to leave the other undone 2. But do all in thy Family pray in secret every day dost thou watch them daily so narrowly as thou art sure they do every one So they should but yet notwithstanding conjunct Prayer is a duty also as hath before been shewn 3. Dost thou pray in secret So thou mightest have done if God had struck all thy Family dead in the night besides thy self Take heed thou dost not hereby cause God to strip thee of thy Relations and thy comfort in them with whom thou wilt not pray and send thee with a witness into a corner to pray by thy self alone 4. Dost thou pray alone So thou mightest have done if thou hadst lost thy tongue Hast thou a tongue only to buy and sell and talk of the world or of religion only and not to imploy it in conjunct praying to and praising of God in thy Family Read before 5. Dost thou pray alone I doubt thou dost It may be thou speakest more in that word alone than thou thinkest of Infaelix Iniqua lex amoris rerum nolle ut ament alii nolle ut ament alios non ità miserum pressum eligas amorem superest Deo amor dilatatus superest bonitas ut amot ametur cum abest à felle ut rivales optet Zelotypia gaudet Hoc interest inter Zelum humani amoris divini Zelus amantis Deum optat ut alii ament Zelus a mantis hominem ne alius amet ille socios quaerit iste fugit pro qualitate nimirum amatorum Socios ille quaerit quia superest bonitas amato cui amorem suum aequalem non putat coadjutores exoptat ut suppleat votis alienis proprium defectum iste non admittit collegas exiguum bonum timet ne desit sibi distributum etiam aliis perinde ac qui splendidum epulum paravit cui ipse non est satis convivas quaerit invitat plures gavisus consortio epulantium At misellus famelicus rusticus frustulum Hordeacei panis quia sibi non sufficit non distribuit aliis non palam comest ne alius qui appetat petat O
bone vvhich is more than any virulent tongue can do Prov. 25.15 Let every godly woman therefore so frame the matter and manner of their words to their husbands as knowing that God stands by to whom they must give account of every idle word much more of every irreverent and contemptuous word at the day of Judgment Mat. 12.36 It will be an unspeakable comfort at Death and Judgment to reflect upon the Victories which their Patience hath gotten and how oft their quiet silence and mild answers have kept the peace In conjugal contests though each should be slow to passion and swift to peace yet where k one must yield it is most reasonably to be expected from the (l) Sin caeperit excandescere noli contra niti ex uno insano duos facere te illum L. Vives de Chr. f. p. 709. (l) The Wife is bound rather to seek reconcilement as is implied in that 1 Cor. 7.11 Let her be reconciled to her Husband Gatak Serm. p. 188. Inferior No woman gets honour by the last word Some will say Their tongue is their only weapon But the wise do know That their tongues are not their own That when they (m) Jam 3.6 are set on fire of hell they set on fire the course of nature and that by ones very words they may be condemned Look into the Scripture and dress your selves by that glass What did Rachel get by her passionate terms Gen. 30.1 Give me children or else I die and as soon as ever she had children lo she died chap. 34.19 Whereas on the contrary the discreet and mild behaviour of Abigail to her husband though he were a Churl gained her both quiet comfort and honour This is certain if meekness and respect will not prevail (n) as the Captains of Cyrus commanded their Souldiers to receive their shouting enemy with silence and when they had ended then to set up a shout so husband and wife must agree not to shout together Plutarch Col. 3.18 anger and passion never can if Duty vvork not our quiet how should sin 2. The Effects of a Wife's reverence to her Husband must be in Deed also And that 1. By Obedience to his Directions and Restraints If he be to rule over her Gen. 3.19 then she is to obey And the Apostle 1 Pet. 3.6 tells us that Sarah obeyed Abraham He bids her Gen. 18.6 make ready quickly three measures of meal c. and it vvas done presently though she knew not what guests her husband had brought And the Apostle Paul saith it must be in every thing Eph. 5.24 which he both urges and explains by this as it is fit in the Lord. So that the vvife is bound in conscience to obey her husband in every thing that is not contrary to the will of God Indeed if he command her to do any thing that is sinful by the Law of God as if he should bid her tell a lye bear false witness or the like she must modestly and resolvedly refuse it If he forbid her to do any thing that is by God's command made an undispensable (o) Sic placeat uxor voluntati conjugis ut non displiceat voluntati conditoris Daven ex Gregor duty unto her as if he should absolutely forbid her to pray to read the Scripture to sanctifie the Lord's day or the like then she must rather obey God than Man But in all other cases though she may respectfully perswade with him yet if he insist upon it her obedience will be her best sacrifice and her compliance will be the means to make her yoke the more easie If the husband will have her to stay at home she must not run abroad without his consent but as that good Shunamite 2 King 4.22 She called to her husband and said Send me I pray thee one of the young men and one of the Asses that I may run to the man of God and come again And indeed the house is her proper place for she is the (p) She that tarried at home Psal 68.8 Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decus domus beauty of the house there her business lies there she is safe The Ancients painting them with a Snail under their feet and the Egyptians denying their women (q) Egyptiae mulieres majorum instituto calceis non uâ—ebantur ut domi meminissent tempus exigendum Plutarch praecept conjug Shoes and the Scythians burning the Brides Chariot axle-tree at her door when she was brought to her husband's house and the Angel's asking Abraham where Sarah was though he knew well enough that it might be observed (r) Ante tabernaculum Vir hospitum explorat adventus intra talernaculum Sara tuetur foeminae verecundiam opera muliebria tuto exercet pudore Foris maritus invitat intus Sara convivium adornat Ambros tom 4. p. 180. she was in the tent Gen. 18.9 do all intimate that by the Law of Nature and by the Rules of Religion the wife ought to keep at (s) The Apostle Tit. 2.5 joyneth chastity and home-keeping together Gatak Serm. p. 195. home unless urgent necessity do call her abroad When Sun and Moon both disappear the Sky is dark and when both husband and wife are abroad many disorders breed at home and you know whose Character it is Prov. 7.11 She is loud and stubborn her feet abide not in her house c. So also vvhere the husband judges most convenient to dwell there the wife must chearfully consent to dwell vvith him though it may be either in respect of her friends or of his more uncomfortable to her Thus when Jacob was resolved to carry his Wives from their friends to his Countrey they readily yielded Gen. 31.16 Thus when Ahasuerus sent for Vasthi though his command seemed inconvenient yet she had been truer to her Duty as well as to her Interest had she come to him for the husband is the Head of his wife and she must obey him He that appoints them to love their husbands Tit. 2.4 doth in the next verse enjoyn them to be discreet chast keepers at home good obedient to their own husbands that the Word of God be not blasphemed For though even good women be put to silence yet good works never can 2. Her Real Reverence is required and shewed in asking and hearkening to his Counsel and Reproofs The Husband hath been taught wisdom in his counsels and mildness in his reproofs and the Wife must be taught to express her Reverence in (t) Aequum autem ut deinceps uxor auscultet marito quia maritus periit auscultando uxori Daven in Col. p. 538. Hearkening to them In the Disposal of Children Rebecca would not send Jacob to her Brother Laban without consulting Isaac Gen. 27.46 So Hannah in the case of Samuel 1 Sam. 1.11 In the disposal of a Servant Sarah would not discard Hagar without consulting Abraham Gen. 21.10 In entertaining Strangers The Shunamite would not
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
〈◊〉 〈◊〉 〈◊〉 either such a stupid dejection of spirit as makes them fearful dull and unfit for any work so that they are like members stupified with narcoticks or such strong dolours of mind as even break their hearts which bring diseases and immature death or else as a sad and usual consequent a certain desperate contumacie when they find themselves under an incapacity through their Parents unusual indulgence or serenity of doing that which is right or of pleasing in their Relation they take the wretched boldness of doing wrong and displeasing yea many times they become like restive colts and winsing jades which fling and kick they do all the mischief they can and make head often times to irritate their Parents passions which is the height of impiety in Children who when come to this seldom take up till they have destroy'd them from whom they descended and ruin'd themselves soul and body 'T is most plain if God hath graciously given children unto his servants (f) Gen. 33.5 you Christian Parents who profess to be such are oblig'd in gratitude to his Heavenly Majesty for those favors to do your utmost so to order and manage these his gifts as he hath directed that they may indeed be fitted for the Donor's use and service They are not born with Bibles in their hands neither are the contents in their heads or hearts neither can they put forth to Sea without Card or Compass but you are by your Relation oblig'd to indoctrinate them to acquaint them with God and themselves to supply their wants as you can every way and no way to discountenance them for this is in effect to disparage the Divine favours and trample upon the Almighty's blessings 'T is to expose the tokens of his bounty and put them to the vilest uses (g) Lev. 19 29. Judges 19.23 24. to make them instruments of sin and subjects of wrath and bring shame to your selves (h) Gen. 19.8 33.34 Believe it Parents to neglect the Duties I have been insisting on is to throw away your crown and glory (i) Prov. 17.6 to pull down the stars in your own orb (k) Gen. 37.9 10. to despoil your own heritage and burn up the olive plants about your own table to unfeather the arrows in your own quiver (l) Psal 127.4 5. to cast into the rubbish the polish'd stones of your own Palace (m) 144.22 to rob your selves of that should give you rest and bereave your own souls of delight (n) Prov. 29.17 nay 't is to rob God for your Children are more his than your own they stand in a Foederal Relation unto him and you may not carry your selves towards them as you list (o) Ezek. 16.20 21. with Mat. 28.19 So that your own interest in them who are part of your selves your interest in their vertues God's interest in them as well as his will and pleasure should forcibly impel you to mind your office and fill up your Relation the unconscionable neglect of which will be as a bloody Dagger stuck up to the hilt in your own hearts Wherefore I beseech you endeavour all you can that your conduct of your Children be just and temperate with all gravity and prudence that it may be like the Childrens obedience which the Scripture calls for well-pleasing to the Lord so as they you your selves likewise may expect a blessed prolongation of your days (p) Deut. 32.46 47. I have at length dispathc'd vvhat I intend to say concerning the Duties themselves yet there remains something to be said to the III. General propos'd in Answer to the Complex Query viz. The manner or means of managing the duties of both Relations and this both more Generally and Particularly according to the mind of God in his Word 1. More Generally wherein that hath been already implicitly at least suggested which now will require only a brief intimation My Beloved Many we know are apt to be solicitous enough and too much as to their conversation in this world to observe the modes which obtain most at the Court It concerns us all certainly much more Children and Parents to discharge their duties after that mode which gains approbation in the Court of Heaven and therefore to take good heed to those helps for their direction concerning the manner of performance which we have in the Evangelical Institutes recorded in his Heavenly Majestie 's Imperial Court Therein both the Relatives are taught to perform the Duties I have been discoursing of from a principle of mutual love with a design to please God and comfort each other respectively in such a way as may adorn the Gospel (q) Col. 3.20 with Eph. 6.1 Phil. 1.27 Tit. 2 10. and maintain that charity which in this Relation should eminently proceed out of a pure heart and of a good conscience and faith unfeigned (r) 1 Tim. 15. This charity or love the Apostle tells us in this Chapter a little before my Text (s) Col. 3.14 Mat. 17.15 is the bond of perfectness or perfect bond and here if any where it is to meet at both ends yea bud forth and flourish in reciprocal delights and endearments (t) Gen. 45.10 46.29 30. Ez k. 24.25 Luke 15.20 22 32. Christian Parents and Children as much as may be should still be joyning in consort to keep up a mutual harmony yea and upon better principles endeavour to equal the most refined Moralists celebrated for this charity as Pomponius Atticus and his Mother who never fell out in sixty seven years as he himself tells the story To promote this there should be a free and frequent communication of secrets a giving and taking of loving warnings yea Parents in some circumstances should be willing to hearken to the submissive and prudent good advice of their children (u) 1 Sam. 19 6. Gen 11.31 with 12.1 Jos 24.2 and in a daily address to the Throne of grace a mutual pleading in faith the Covenant and Promises for each others interests (w) 2 Chron. 1.9 10 11 Psal 86.16 Rom. 9.3 10.1 Thus more generally 2. More Particularly some things may be said to the management of these duties according to Scripture still following the method of my Text severally to Children then to Parents 1. To Children such Directions as these following may be profitable for the well management of their duties viz. 1. Be throughly sensible of the mischief of disobedience and the benefit of obedience and therefore really believe the severe punishment of the former and the gracious rewards of the latter Be sure so much as there is of disobedience so much is wanting in some kind of natural affection and that usually hath monstrous attendants which direful judgments follow (x) Rom. 2.28 c. 2 Tim. 3.2 Deut. 21.20 21. Lev 20.9 Exod 21.17 Deut. 27.16 c. On the other side obedience qualifies for the best society and entitles to the promises here is the special
wronged recompence the diligent reward the faithful You shall ere long know you served a Master that was most kind generous and noble Shortly you shall not be called Servants but Friends not Friends only but children not children only but heirs joint-heirs with the Lord Jesus eye hath not seen nor ear heard neither hath it entered into the heart of man to conceive what wages our great Master will give to all that make it their business to have always a conscience void of offence towards God and towards man and that do faithfully fill up their relation to their earthly and heavenly Master with duty Consider the danger of not performing of your duty as a Servant by this you declare clearly that you have no true grace in your hearts As I said in the beginning I say again he that is not relatively good is not really good a bad Servant is never a good Christian by this you give us just reason to fear that you are Servants of the Devil I spare to speak of your reputation for I am ready to think that if all other arguments and motives have lost their cogency that can't have much power know this if you be not faithful to your Master God will judg you as unfaithful to himself and wo be to that Servant whom God himself shall call wicked and slothful what follows but take him bind him hand and foot and cast him into outer darkness there shall be weeping and wailing and gnashing of teeth And now Sirs What will you do Are you resolved for your duty or no Have I been all this while beating the air Have I not shewed you what the Lord your God requireth of you Have I desired any thing of you but what I have given you Scripture-warrant for and is Scripture nothing with you Can you prove that I am mistaken and lay heavier burdens than God lays upon you why then be at the trouble to turn to the Scriptures you see quoted in the Margent I dare not charge any thing upon you but what I have received of the Lord and are you angry with God's commands Dare you impeach your Maker of unjustice What harm is there in any thing that he enjoyns you Could you mend his Laws and make them better Which of his prohibitions can you find fault with Are you displeased that God forbids pride and arrogance Would you indeed have leave to be like the Devil Do you desire liberty to damn your self and bring confusion into the house where you dwell What a sweet world should we have if every proud fool might have his will What should Masters do with Servants if their commands should have no power upon them Who but a mad man will judg idleness carelesness and prodigality commendable qualities in a Servant Is it so unreasonable a thing for a Master to expect something to be done when his back is turned as well as when he is present What commerce could be carried on between man and man without truth Are you desirous that God should give you leave to lie and are you willing to have it known that you are of this mind Is it a slavery to have your hands tied from picking and stealing Would you have a license to steal and a badg of your priviledg that every one might read Are wicked profligate wretches the best companions Can you desire their company in the other world Is back-biting threatned by God in his Word and shall it be excused in you How would you like one that were always grumbling and never content nor pleased Is this temper hateful in another and lovely in you Is there any wrong done you when God bids you have a care of hazarding your soul to get your Master a groat Which of all the Cautions that I have given you are really prejudicial to your true credit pleasure or profit Well Epictetus I perceive you have nothing nay I am sure you can have nothing justly to object against them And dare you now venture still to be proud disobedient idle Do Sinners venture on still in spite of Master Minister and the divine prohibitions but be it upon thy peril for as sure as God lives he will call you to judgment Will half an hours junketting make amends for the loss of a soul for ever What is there in all the duties that are commanded that you have any thing to object against Are you troubled that your Master must be honoured Should we not have sweet doings if Masters and Servants were fellows If you your self should ever live to be a Master tell me plainly how would you like it to be slighted by your Servant Is Obedience a word you mislike What is a Servant good for without obedience What is he but a burden to the earth worse than the dung it self Are faithfulness and diligence displeasing to you And I pray who is pleased with unfaithfulness and idleness but wicked ones fools and the Devil And are such as these to be pleased rather than God Parents Masters Well once more What have you to say against your duty why it may not be practised speedily Have you weightier Arguments against it than I have for it Come produce your strong reason and shew your self a man Are the precepts of the mighty God nothing Are his injunctions of no validity at all Are you not at all concerned for his honour Is the gratifying a cursed lust a matter of greater importance and necessity than God's glory So little he will take care of himself and raise him honour out of your shame and ruine if you regard not God Have you no respect to your self Will your peace reputation and profit prevail nothing with you Is the quiet of the Family the glory of a City the prosperity and safety of a Kingdom a small matter with you Why all this seems in some measure wrapped up in Servants fidelity Have the promises and rewards of the great Master little efficacy Is Heaven glory and eternal happiness worth nothing The truth of it is if all this be nothing I know not what is something But what do you think of judgment wrath and Hell If the former Motives signifie little doth this so too Then I must confâ—ss I know not what to add more but you must take your course and take what follows but know this that you were warned and counsel'd and pleaded with till you had nothing to say or if you had I am sure nothing to purpose and that shortly you will be silenced But God forbid that all Servants should be of this mind some yea many I hope better of though I thus speak but the general complaint that sounds in our ears makes us judg such reasonings as these not altogether needless And now for the sakes of some that I hope resolve for duty I shall add a Help or two for the performance of their duty and so I shall conclude First If you would be good Servants labour to
requires more from Christians than he doth from other men Mat. 5.47 What do ye more than others Christians must be free from the Vices of other men Eph. 4.17 This I say therefore and testifie in the Lord that ye walk not as other Gentiles walk So Luke 22.25 26. The Kings of the Gentiles Exercise Lordship they are Proud Ambitious Imperious But it shall not be so among you Christians must be in the World like Lights shining in a dark place They must have all the Vertues that others have and they must be clean from all the Vices and Lusts in which others Live Now the very Heathens have condemned this Practice of Reproaching and traducing others Detractors were infamous amongst them and therefore it is a shame this should be practised by Christians 3. This is a sin against the whole design and scope of the Scriptures These are as I may say the two Poles upon which the Heavenly Globe of the Scripture turns the Love of God and the Love of our Neighbour Thou shalt love the Lord thy God with all thy Heart and thou shalt love thy Neighbour as thy self Mat. 22.37 c. Rom. 13.10 Love is the fulfilling of the Law and the Law is enforced by Christ Joh. 13.34 A new Commandment give I unto you that ye love one another So then all the Scripture hath but one Neck and this the Detractor cuts off and so makes himself the greatest Anti-Scripturist in the World 3. This is a great injury to God because it is a Confederacy with God's greatest Enemy the Devil God judgeth of men's Relations by their Works and not by their talks John 8.39 If ye were Abraham 's Children you would do the Works of Abraham And verse 44. Ye are of your Father the Devil and the Lusts of your Father ye will do Now this among others is the Devil 's great Work and Office who is hence called the Accuser of the Brethren Rev. 12.10 And from whence he hath his Name Diabolus which is a Calumniator a Slanderer a Reproacher And these Men as they do the Devil's Work so they are called by the Devil's name 1 Tim. 3.12 Not Slanderers in the Greek not Devils And as they do the Devil's Work so they serve the Devil 's great Design God is Love and therefore his design is to promote Love in the World The Devil is a malignant and hateful Spirit and his work is to promote hatred contention and strife among men And that is effectually done by this way 2. This is an injury to thy self in these particulars 1. Hereby thou dost contract guilt the worst of all evils A man's sin may injure another Man but the greatest and the worst part of it falls upon his own head Wickedness saith Seneca drinketh up the greatest part of it 's own poyson Prov. 8.36 He that sinneth against me wrongeth his own Soul Thou woundest another Man's Fame but thou woundest thy own Conscience which of these is the worst He whom thou reproachest gets a blot before men and thou dost procure to thy self a blot before God Thou accusest him before other Men and thy Conscience will accuse thee for it before God 2. Hereby thou dost expell or weaken that excellent Grace of Love that necessary and fundamental Grace that sweet and amiable Grace As all Virtue is a reward to it self so is this in a more special manner Infinite is the pleasure of the Holy Soul in loving God and loving all Men and loving Enemies O this is a most delightful Work And on the contrary Hatred and Malice and Envy as they are most sinful so are they very miserable works and a great Torment to him that hath them while the mind of a wicked malicious man is like the raging Sea continually casting up mire and dirt and is its own Tormentor The mind of a good Man exercising it self in love is as it were a Sea of Glass like unto Crystal calm and serene it enjoys God and it self and other men yea even a man's Enemies By this Holy Art a Man may get comfort out of his Enemies whether they will or no. 3. Hereby thou dost lay a Foundation for thy own Reproach Mat. 7.1 2. Judge not that ye be not judged for with what Judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again Methinks this Text should strike a terrour into all Persons who are guilty of this sin The Law of Retaliation prescribed by God is frequently inflicted by him also James 2.13 He shall have Judgment without Mercy that hath shewed no mercy So that thou dost ingage the great God against thee to pour contempt upon thy Name and to make thee a Reproach in the World 3. It is a great injury to the Person whom thou dost censure and reproach and that in these particulars 1. Thou dost rob him of the best Treasure which he hath in the World Prov. 22.1 A good Name is rather to be chosen than Riches and consequently thou art more Criminal than he that dyeth by the hands of Justice for taking away another Man's Goods Thou robbest him of that which thou art not able to give him thou robbest him of the most lasting good which he hath and that which alone will abide after Death So that thy cruelty extends beyond the Grave and tends to this to make his Name rot above ground while his Body rots in it And this injury is the greater because it cannot be prevented there is no Fence against this Vice it is the Arrow that flyes by Night which no man can either observe or avoid and it is an Injury which can hardly be repaired Breaches in mens Estates may be made up Liberty lost may be recovered a Conscience wounded may be healed but a Reputation can hardly ever be restored Calumnia re fortiter aliquid adhaerebit Slander a man resolutely and something to be sure will stick 2. Hereby thou dost disenable him from getting good both as to his outward and as to his inward man As to his outward Man Who knows not the necessity of a good fame for the successful management of a man's Worldly concernments By one Act of this sin thou mayst possibly undo a man and all his Family It hinders him also from receiving inward good as to the state of his Soul At least he is not likely to get any good from thee Whereas it is thy duty to rebuke thy Neighbour and not to suffer sin to rest upon him Levit. 19.17 This is the way to make that work altogether unsuccessful it stops his Ear against thy Counsels it hardens his heart against thy admonitions and many times such Reproaches make men careless and by degrees impudent and when once they have lost their Reputation by thy Calumnies they are not careful to regain it and it may be judge it impossible 3. Hereby thou dost hinder him from doing of good in the World It is certain a
out and shook himself as at other times It seems to have been his manner when he went about any great work We should stir up our hearts and send up frequent Ejaculatory Prayers though we cannot engage in a solemn way of duty to God and much work is done that way Exod. 14.15 Moses sent up an Ejaculation upon a great exigent which reached Heaven yet there was not a word spoken by him yet saith God Wherefore cryest thou unto me We should often cast the eye of Faith up towards God Isa 45.22 as they looked up to the Brazen Serpent and were healed The people of God looked to the Temple when they could not come near to it and the Temple was a Type of Christ 1 Kings 8.29 30 35. Jonah 2.4 This which hath been laid down by way of Direction I would press by way of Exhortation in a word to have frequent recourse to the Lord Jesus Christ since he doth so frequently press us to this very thing the oftner we visit him the more enlarged we are in our desires towards him the more we receive from him and the better welcome we are to him and the Father for his sake He bids us open our mouths wide and he will fill them Psal 81.13 14 15 16. and takes it very ill at our hands when we are straitned in our hearts towards him We can't go to God as a Father in Christ in Christ's Name but we must needs speed Heb. 4. last verse and we can't speed but by him and upon his account for 1. We have admittance and access to the Father only by Christ Eph. 3.12 2. We have assistance only through him Joh. 15.5 Phil. 4.13 3. In regard of acceptance which is only in and through him Eph. 1.3 6. 4. In regard of recompence Rev. 22.12 Our reward is only by him Mat. 5.11 12. that is a great reward for Christ's sake eternal Life The greatest reward is by Christ Rom. 6.23 The Fourth thing propounded was some Uses that since we must do all in the Name of the Lord Jesus Christ hence may be inferred First That all our Actions as they must be done in his strength and for his Glory 1 Cor. 10.31 So by his Authority and according to his Rule and Word It is not in our Power nor at our Liberty to Act as we please according to our own Fancy or for our own ends Rom. 14.7 8. none of us Liveth to himself as if he should say we are none of our own therefore Living and dying we are the Lords and so in neither at our own disposing He had spoken before of their eating or forbearing to eat how they ought to eat or not to eat according to the Will of God it must be to the Lord's Glory especially considering that he who requires we should do all in his strength and Name and for his Glory hath such a Title to us to lay Laws upon us as none else hath 1 Cor. 6.20 So that all our Actions must come under some Rules general if not particular 1. Of Piety to God 2. Of Charity to Men. 3. Of Sobriety to our selves And all this the Gospel teacheth us Tit. 2.11 12. The Grace of God which hath appeared to all Men teacheth us that denying all ungodliness c. we should Live Soberly Righteously and Godly in this present World There is the Rule of the New Creature Gal. 6.16 by which a Saint doth walk in his general and particular Calling in all holy Conversation and Godliness 2 Pet. 3.11 They are a proud Generation that say as they Psal 12.4 Our Tongues are our own who is Lord over us We will not be bounded by any Laws nor walk by any Rule nor be controlled by any whatever but we have not so learned Christ we have our bounds and limits set us not only in Sacred but civil things Therefore Bishop Davenant upon Col. 3.17 speaks fully to our purpose Fallitur vulgus cum judicat licere sibi uti victu vestitu sermone aut quaecunque adiaphora suo arbitrio nam haec omnia ad Regulam adhibenda sunt alioquin licet ipsa re nullum sit vitium erit tamen in utente The vulgar sort are much mistaken who judge it Lawful for them to use their Liberty wholly in Eating Drinking Cloathing Speaking or any other indifferent things according to their own wills and pleasure for all these things are to be brought under Rule otherwise what is lawful in it self may be unlawful to him that useth it 2. Inference That they are very bold and sawcy wretches who presume to entitle Christ to their impious and wicked courses In nomine Domini incipit omne malum How many do justifie themselves in their superstitious practices by the Word of God How many be like Satan who when he tempted Christ produced Scripture to enforce his temptations Mat. 4.2 3 4 c. So too many cite Scripture for their False Worships and for their False Doctrines and wicked Lives but Wisdom is justified of her Children Mat. 11.19 It was a profanation of God's Name when the Israelites proclaimed a Feast to the Lord which was to their Idols Exod. 32.5 We find the false Apostles pretend as much to the Name of Christ as the Apostle Paul did and to Preach in his Name though they Preached false Doctrine 2 Cor. 11.13 And Antichrist himself pretends to be like the Lamb when he speaks like a Dragon Rev. 13.11 3. Infer Hence we infer That we cannot expect God's Blessing upon any thing which is not done in the Name of Christ What we undertake and not in the fear of the dreadful Name of the Lord Jehovah not for his Honour and according to his Word we cannot expect his Blessing None can expect God's guidance assistance or success in that which cannot be warranted by the Word of Christ all Blessings being wholly and only in his Name Eph. 1.3 We have all things in Christ in a way of Blessing 1 Cor. 3.22 23. Whilst we are with him he will be with us 2 Chron. 15.2 While we are with him in a way of Duty he will be with us in a way of Blessing 4. Infer Hence it follows That it is not in the power of any Person by natural or acquired parts to do any thing according to the Rule of Christ or for his Glory which is not done in his strength and thâ—refore Paul who could do all things through Christ which strengthned him Phil. 4.13 could not so much as think a good thought without him 2 Cor. 3.5 And this our Lord Christ puts out of Question John 15.5 where he tells us Without me ye can do nothing It is not in the name of the most â—â—cellent parts or gifts or grace whatever that we can do any thing acceptable or well pleasing to God 5. Infer Whatever Excellency there is in any Action or worthy Atchievement so as to commend it to God it is from Christ through Faith in his
and to shew how Consideration is to be managed to help on the practice of the Duty in each of them I have in vvhat hath gone before seldom made any particular mention of these Instances because I designed to speak particularly and apart to them under this Head To speak to all and that too according to the copiousness of the subject vvould be a vast work I shall only single out some few of the most usual Cases and be also but very brief upon them Heart-inquietude or Discontent doth too often arise from what is in and about the inner man and is of a spiritual nature as lowness of gifts weakness of grace the continuance and strength of sin temptations by Satan God's withdrawings want of Assurance and of the Comforts of the Spirit and the like But most commonly it ariseth from things of a worldly nature wherein the outward part is concerned for that is our tenderest part and therefore if we be troubled there we are most apt to complain such as lowness of Estate crosses in Relations bodily Infirmities badness of the Times injuries and bad usages of Men meanness of rank and Quality in the world c. These are the things which usually disturb and disquiet us But now for each of them there is that Consideration which is proper for the settling and composing of our minds I must speak only to the two first Lowness of Estate As to lowness of Estate how is the world filled with Discontent about that Poverty is an affliction which few do with patience undergo When the belly pines the backstarves 't is hard to keep the heart in a submissive frame 'T is an easie matter for them that are full to advise them that are in want to be content but if they themselves were in wants they would not find it so easie a matter to follow their own advice To live Faith and Patience under straits as to worldly things is sooner spoken of than done The several discâ—ntents of several men about worldly things But to take in more than what thâ—s Head in strictness leads me to because I would speak a little to the several discontents of men about their earthly Estates I will consider them as thus diversified Some are poor indeed having little or nothing of this world's goods some have a competency some have abundance but yet they are not satisfied and some lose what once they had Now all of these though in different circumstances are to endeavour after contentment how by Consideration How is that to be managed thus Such who are in poverty what they are to consider of in order to contentment 1. Is extreme poverty the case Consider then 1. The Lord maketh poor and he maketh rich 1 Sam. 2.7 God measures out to every person his proportion of these things He makes what Dividend and gives what Allowance he pleases to every man in the world Is this considered I wish we could see it in the calmness of their minds who are under a low estate The Father divides his estate among his children giving to every one of them his share more or less as he thinks meet and this being his act and will they all submit and acquiesce therein And shall your heavenly Father's allotting to you what he thinks meet signifie nothing to the making of you contentedly to rest in his will may not this great dispenser of Blessings do with his own what he pleaseth 2. None so poor but they have more than what they deserve Who can claim or challenge any thing at God's hands surely he that merits nothing must not murmur because he hath but little Thy apparel is very mean thy diet is very course thy habitation very uncomfortable be it so yet even in these there is mercy 't is from the wisdom of God that thou hast no better from the mercy of God that thou hast so good Mat. 20.15 3. As low as you are in these things hitherto the Lord hath provided for you and yours and assuredly you being his people walking in his fear trusting of him he will still provide You have in the promise what you want in the visible estate Discontent is in part founded in distrust take but this out of the heart and the other vanisheth Now why should God's poor I spâ—ak only of such distrust his provision what abundant assurance hath he given thereof read Psal 73.3 Psal 39.10 Psal 111.5 Mat. 6.25 ad finem cap. Rom. 8.32 Heb. 13.5 with many other Scriptures 4. A little with God's blessing will go very far and do very well Psal 132. 15. I will abundantly bless her provision I will satisfie her poor with bread Exod. 23.25 Ye shall serve the Lord your God and he shall bless thy bread and water Daniel and his companions fed upon nothing but pulse and water and yet their countenances appeared fairer and fatter in flesh than all the children which did eat the Kings meat Dan. 1.12.15 1 Kin. 17.12 The widow was reduced to a low â—bb there was left but a little oyl in the cruise and a little meal in the barrel yet these held out and the more she spent of them the more they encreased what strange things are done with small pittances where the blessing of God is 5. The Saint's Little is better than the Sinner's All. Prov. 15.16 Better is a little with the fear of the Lord than great treasure and trouble therewith Psal 37.16 A little that a righteous man hath is better than the riches of many wicked 6. No man can judge of God's love or hatred by these things for he often * Eccles 9.1 Et iratus dat propitius negat Aug. gives riches to those whom he hates and denies them to those whom he loves 'T is very usual for those who have most of his love to have least of worldly things Joseph and Mary themselves could bring but a pair of Turtle doves the poor man's offering Luke 2.24 Nay how poor was our Lord himself The foxes have holes c. Math. 8.20 2 Cor. 8.9 7. God keeps you low in earthly possessions but how is it with you in higher and better things You are poor without are you not rich †Intus dives foris Pauper Pauper in cella dives in conscientia arcam respicis auâ—o inanem conscientiam respice Deo plenam Aug. in Psal 36. In animo divitiae sunt non in patrimonio Senec. within Prov. 13.7 There is that maketh himself rich yet hath nothing there is that maketh himself poor yet hath great riches Rev. 2.9 I know thy poverty but thou art rich No riches like to Soul-riches To be rich in faith Jam. 2.5 in good works 1 Tim. 6.18 towards God Luk. 12.21 this is to be rich indeed Mountains of gold are nothing to one dram of true grace in the Soul 8. You think God is strait-handed towards you in temporal but is he not abundantly gracious in spiritual
or other make them ashamed and so will the hopes of the Hypocrite too but the hopes of pardoned persons which they have of future blessedness have an excellency in them beyond the hopes of all others and they shall never be ashamed of them The happiness they hope for they shall certainly have none can deprive them of it men cannot deprive them they may take away their earthly Inheritance but they cannot touch their Heavenly Inheritance Devils cannot deprive them they may attempt it but they cannot effect it Death cannot deprive them death will bereave of whatever riches of the world any of them have but it will put them into the possession of their Treasures in Heaven none can deprive them but God and God will not do it as hath been already proved and therefore their hopes are of a certain thing which they shall not fail of and withal they know that the happiness of Heaven will exceed all their expectations even the highest which ever they have had of satisfaction and contentment there that they shall find more sweetness and joy there than ever hath entred into their hearts to conceive and therefore their hopes shall not make them ashamed yea in their very hopes of Heaven especially at some times they find more real satisfaction than ever was found by any in the fullest and sweetest enjoyment which they have had of the good things of this life 3. Pardoned persons have the beginnings of future blessedness here in this life in the Work of Grace and sometimes foretasts and first fruits of it through the witness seal and earnest of the Spirit and this renders them blessed in this life 1. They have the beginnings of Heaven in the work of Grace upon their hearts Grace is the beginning of Glory Grace is Glory in the bud Glory is Grace in the flower and when the work of Grace is carried on the Scripture saith that they proceed from Glory to Glory 2 Cor. 3.18 But we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord They are happy here as they have some degrees of that Holiness and likeness unto God in the perfection of which hereafter in Heaven their perfect happiness doth consist 2. They have the beginnings of Heaven in the first fruits and foretasts of it through the witness seal and earnest of the Spirit God sometimes gives them first fruits of the Heavenly Canaan he sends in a few bunches of those sweet Grapes that are there and lets them have some foretasts of those Soul-ravishing Heavenly joys which hereafter will be full and for ever abiding he sometimes takes them up into the Mount and gives them a Pisgah-sight of the Land of promise through the prospective-Glass of his Ordinances he brings some even to the Gate of the New Jerusalem in their Heavenly Contemplations and le ts out such beams of that Glorious Heavenly light and drops into their hearts such taste of future joys through the sudden elapses of the Spirit of Glory upon them that they are rapt up into an extasie and such a sweetness they feel in their Spirits as is ineffable such as words cannot utter nor the minds of any conceive but those that have had the like when God giveth them the witness of his Spirit that they shall assuredly attain eternal life and sealeth them up by his Spirit to the day of Redemption he doth commonly give the earnest also of the Spirit in some Soul-ravishing joys in comparison of which the softest pleasures of the flesh and the sweetest delights that can arise from any objects of sense are most vain thin empty and not worthy to be named with them And thus the Eternal blessedness which pardoned persons shall have doth render them blessed here in this life beyond all others whatever confluence of good things they be surrounded withal The fore-sight first fruits hopes and sweet fore-tastes of this future blessedness do sweeten their life but especially they do sweeten their death they knowing that death will be their friend and prove an out-let to all earthly misery and an in-let to their heavenly glory that death will open the prison doors of this world unto them and usher them into the palace of the great King they know their death will be like a Ship to convey them over Sea as it were from the far strange and Enemies Countrey unto the heavenly Countrey where their glorious Jehovah their heavenly Father where the Lord Jesus Christ their elder Brother and dear Saviour and where the departed Saints their chief kinred are together and where their inheritance doth lye and where they shall take up their Eternal abode Where pardoned persons have a clear fore-sight and strong hope of this death is no more to them than a sleep they can as willingly put off their flesh and go into their graves as they can put off their clothes at night to go into their beds they can as willingly compose themselves to die as they can compose themselves to sleep after a weary day Thus much for the proof of the blessedness of forgiveness or of all those persons whose sins are pardoned Quest 2. The second Question wherein I must be more short is How this blessedness of forgiveness may be attained That this blessedness of forgiveness may be attained there are some things must be known and believed and there are some things must be done and practised 1. Some things must be believed I shall instance in one or two chief Doctrines of the Gospel which all sinners must know and believe if they would attain forgiveness of sin The First is The Doctrine of Christ's satisfaction unto God's Justice for the sins of men The Second is The Doctrine of justification by the righteousness of Christ 1. Sinners must know and believe the Doctrine of Christ's satisfaction unto the Justice of God for the sins of Men. To discourse fully of this great Doctrine of Christ's satisfaction would require a Treatise which might fill a great volume but I must comprize it within a little room who am to speak of it only in the direction of a Sermon Briefly 1. That there is absolute need of satisfaction to God's justice for the sins of men without which forgiveness of sins would be impossible and utterly unattainable is evident both from the nature of God's justice which doth oblige him to punish all sinners Eternally without it and from the truth of God's threatnings wherein he hath revealed that he will thus punish them without it 2. That there is need of the satisfaction of Christ is evident because sinners themselves being finite cannot give that satisfaction unto God which shall bear any proportion to the demands of his infinite justice and if any be in a capacity to give it it must be such a one as is both innocent and so cannot suffer for his own faults and
word as spoken to your selves When the Word thunders against Sin think thus God means my Sins when it presseth any Duty God intends me in this Many put off Scripture from themselves as if it only concern'd those who lived in the time when it was written but if you intend to profit by the Word bring it home to your selves a Medicine will do no good unless it be applied The Saints of old took the Word as if it had been spoken to them by Name When King Josiah heard the threatning which was written in the Book of God he applied it to himself he rent his clothes and humbled his Soul before the Lord 2 Kings 22.13 Direct 15 Observe the preceptive part of the Word as well as the promissive the Precepts carry Duty in them like the Veins which carry the Blood the Promises carry Comfort in them like the Arteries which carry the Spirits Make use as well of the Precepts to direct you as the Promises to comfort you Such as cast their eye upon the Promise with a neglect of the Command are not edified by Scripture they look more after Comfort than Duty They mistake their Comforts as Apollo embraced the Laurel-tree instead of Daphne The Body may be swelled with wind as well as flesh a man may be filled with false comfort as well as that which is genuine and real Let your thoughts dwell upon the most Material passages of Scripture The Direct 16 Bee fastens on those Flowers where she may suck most sweetness though the whole contexture of Scripture is excellent yet some parts of it may have a greater Emphasis and be more quick and pungent Reading the names of the Tribes or the Genealogies of the Patriarks is not of the same importance as Faith and the new Creature Mind the magnalia Legis the weighty things of the Law Hos 8.12 They who read only to satisfie their curiosity do rather busie then profit themselves The searching too far into Christ's Temporal Reign hath I fear weakned his Spiritual Reign in some mens hearts Compare your selves with the Word See how the Scripture and your Direct 17 hearts agree how your Dial goes with this Sun Are your hearts as it were a Transcript and counterpane of Scripture is the Word copied out into your hearts the Word calls for humility are you not only humbled but humble the Word calls for regeneration John 3.7 Have you the signature and engraving of the Holy Ghost upon you have you a change of heart not only a partial and moral change but a Spiritual is there such a change wrought in you as if another Soul did live in the same body 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified (e) Similia habet Nazianz. orat sunebri in laudem Cypriani ubi enarrat mirabilem ejus post gratiae adventum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Word calls for love to the Saints 1 Pet. 1 22. Do you love grace where you see it (f) I em est motus animi in imaginem rem do you love grace in a poor man as well as in a rich a Son loves to see his Father's Picture though hung in a mean frame do you love grace though mixt with some failings as we love Gold though it be in the Oar the bringing the rule of the Word and our hearts together to see how they agree would prove very advantagious to us Hereby we come to know the true complexion and state of our Souls and see what Evidences and Certificates we have for Heaven Take Special notice of those Scriptures which speak to your particular Case were a consumptive person to read Galen or Hypocrates he would chiefly observe Direct 18 what they writ about a Consumption Great regard is to be had to those Paragraphs of Scripture which are most apposit to ones present case I shall instance only in three cases 1. Affliction 2. Desertion 3. Sin 1 Case First Affliction Hath God made your chain heavy Consult these Scriptures Heb. 12.7 If you endure chastening God dealeth with you as Sons (g) Job 36.8 Deut. 8.15 1 King 11.39 Psal 89.30 Heb. 12.10 11. Psal 37.39 Rom. 8.28 1 Pet. 1.6 2 Chron. 33.11 12. Rev. 3.19 2 Cor. 4.16 Job 5.17 Micah 6.9 Isa 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin (h) Flagellis domini lasciva caro atteritur anima pennis virtutum ad coelestia sublevatur Bern. Ser. 10. de Coen d. John 16.22 Your sorrow shall be turned into joy The French have a berry which they call uve de Spine the grape of a thorn God gives joy out of sorrow here is the grape of a thorn 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more eternal and exceeding weight of glory The Limner lays his Gold upon dark colours God first lays the dark colour of Affliction and then the Golden colour of Glory 2 Case Secondly Desertion Are your spiritual comforts eclipsed see (i) Lam. 3.31 Psal 106.6 9. 103.9 Mark 15 34. Isa 8.17 49. ch 15.50 ch 10.54 2 Cor. 7.6 Isa 54.8 In a little wrath I hid my face from thee but with everlasting kindness will I have mercy on thee The Sun may hide it self in a cloud but it is not out of the Firmament God may hide his face but he is not out of Covenant Isa 57.16 I will not be always wroth for the Spirits should fail before me and the Souls which I have made God is like the Musician he will not stretch the strings of his Lute too hard least they break Psal 97.11 Light is sown for the Righteous A Saints comfort may be hid as seed under the clods but at last it will spring up into an harvest of Joy 3 Case Thirdly Sin 1. Are you drawn away with lust read Galat. 5.24 Jam. 1.15 1 Pet. 2.11 Abstain from fleshly lusts which war against your Souls (k) Pravae cupiditates sunt portae inferni per quas homines descenâ—unt ad inferos Lust kills with embracing Prov. 7.10 22 23. There met him a woman with the attire of a harlot he goeth after her as an Ox goeth to the Slaughter till a dart strike through his liver (l) Plato in Hepate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponit c. Prov. 22.14 The mouth of a strange Woman is a deep Pit he that is abhorred of the Lord shall fall therein Go to the waters of the Sanctuary to quench the fire of lust 2. Are you under the power of Vnbelief read Isa 26.3 Thou wilt keep him in perfect peace (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mind is stayed on thee because he trusteth in thee Mr. Bolton speaks of a distressed Soul who found much comfort from this Scripture on his sick bed (n) Zeph. 3.12 Psal 34.22.55.22.32.10 Mark 9.23 1 Pet 5.7 2 Sam. 22.31