prefer God and the things of God incomparably before all other things whatsoever would we once make supernatural and heavenly things our chief portion and treasure then would our hearts be chiefly set upon them and our thoughts mostly run on them See what our Saviour saith Matth. 6.21 Where your treasure is there will your heart be also 5. And then in the last place to this end make use of Prayer too You know that God is both the heart-maker and the heart-mender desire him to put your souls into a spiritual frame and temper to direct your hearts unto the remembrance of his Name Pray for your selves as David did once for his people 1 Chron. 29.18 Oh Lord God of Abraham Isaac and Israel our fathers keep this for ever in the imagination of the thoughts of the heart of thy people and prepare our hearts unto theâ— In like manner let us pray Lord keep thy Name for ever in the imagination of the thoughts of our hearts and prepare our hearts unto thee or as he prays Psalm 19.14 Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord my strength and my redeemer Pray that God would raise up your hearts and ravish your hearts that you may so meditate upon his Name that you may have respect unto all his ways I should come to give you some Rules or Directions concerning this holy meditation But of them God willing the next time Now because circumstances bear such a weight in every action as that they either make or mar it before I speak of the form and manner of our thinking upon the Name of God I shall deliver a word or two concerning the circumstances of Meditation There are two circumstances to be heeded in this duty 1. The circumstance of Time 2. The circumstance of Place I begin with the circumstance of Time Though it cannot be denied but that a Christian should have dayly converse and communion with God he should be alwayes ejaculating and raising up of his heart to heaven saying with David Psalm 36.4 later part of the verse Vnto thee O Lord do I lift up my soul Though he ought to take occasion even from those things which do occur and offer themselves unto his outward senses to aspire and climb up to God in his heart yet without doubt every Christian should redeem some â—it and convenient portion of time and set it apart from other employments that so he may solemaly and seriously think upon the Name of God he must not onely do it occasionally but he must appoint some time or other on set purpose that he may the more thorowly discharge this necessary duty at which time he should concentre and draw as it were into one point all the powers and faculties of his soul and command them to attend this heavenly exercise as much as may be without distaction And I suppose Beloved it were no great task to fetch in the practise of some of the holy men of God this way Isaac went out to meditate at the eventide Gen. 24.63 'T is conceived Isaac did this usually though at this time peradventure more earnestly by reason of that important business he had in hand which was his marriage It seems that Isaac did ordinarily go forth about even-tide which was saith Mr. Ainsworth at the ninth hour of the day with us the third hour in the afternoon about three of the clock to meditate This was Isaac's set-time for meditation as I say 't is generally conceived So David the Name of God and the Word of God was his meditation all the day Psalm 119.97 and in the night Psalm 119.55 yet there are some texts which lead us to think that David had his set and solemn times for this purpose amongst others I will instance onely in that one Psalm 139.18 the last words of the verse When I awake I am still with thee Some indeed refer this to the last resurrection and give out David's meaning to be this When I arise out of my grave I shall be still with thee I shall ever be with the Lord. But we need not to force the text as David had other set-times to meditate upon God so the morning was one of them When I awake out of my sleep or as soon as I awake out of my sleep I am with thee in holy meditation So that Beloved ye are not onely to maintain a constant communion with God in this duty but there must be some time laid aside on set purpose for this duty The second circumstance that I shall speak of is the circumstance of Place and here as I spake of the time so I may speak of the place for holy meditation As at all times we should think upon the Name of God so in all places not onely in this place appointed for the publick service of God but in all other places in your houses in your shops and places of trading at board and at bed at home and abroad But yet for preventing of distraction and considering that Satan is ready to take all advantages against us labouring might and main by outward objects to distract and divide the faculties of our souls with impertinent or unprofitable thoughts yea with sinful and corrupt thoughts therefore I conceive it necessary that the place where we meditate most seriously and solemnly should be retired and secret The devil well knows how neer and familiar earthly things are to our senses and how remote and far distant heavenly and supernatural things are therefore he would fain work upon our carnality by presenting earthly objects and by them would fain convey to our hearts earthly-mindedness and so bereave us of the benefit of meditation So that I say to prevent the policie and malice of the devil 't is best whenever we desire in good earnest to set upon this duty to withdraw our selves into some private place into our chambers studies or closets What our Saviour speaks concerning the duty of Prayer we may apply unto the duty of holy meditation Matth. 6.6 When thou prayest enter into thy closet so when thou meditatest enter into thy closet withdraw as much as may be from the noise and clutter of the world do it as privately and reservedly as may be I might give you some instances for this too Isaac did it in the field as you may finde in the text before alledged Gen. 24.63 he was private in meditation and soliloquie Upon this passage of Isaac I finde one to have this observation Domitian saith he about the beginning of his Empire usually sequestred himself from company an hour every day but did nothing the while but catch Flyes and kill them with a pen-knife but Isaac sequestred himself from company to a better-purpose he improved his solitariness for deep meditation and soliloquie David performed this duty in his bed Psalm 63.6 and therefore saith he Psalm 4.4 Commune with your own heart upon your bed And thus
their own That is worth your diligent observation to this purpose which you finde 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will manifest the counsels of the hearts What are more dark or hidden then mens inward thoughts we may call them hidden things of darkness yet even these will God bring to light these will he make manifest at that day The Apostle as I conceive speaks this for the encouragement of the Saints he encourageth them to the very duty I am now upon though they have been called hypocrites and disgraced though they have had the dirt of a thousand scandals cast in their faces yet there is a day coming when God will take an account of your thoughts your reproaches shall be wiped away and your thinking upon the Name of God shall be brought in open view And then fourthly as God will in justice recompense wicked men for the evil and sinful managing so he will in mercy reward the fearers of his Name for the right and holy management of their thoughts When David entertained but a thought or purpose of building an house for God although God forbade him to do it yet he rewarded that thought and determination of David in his seed 2 Sam. 7.16 So when the Prodigal purposed with himself to return home to his Father you may see how it was rewarded Luk. 15.18 19 c. and therefore saith the Apostle in the text before alledged 1 Cor. 4.5 later part of the verse Then shall every man have praise of God What every man Will God praise those who are praiseless will he praise the proud and covetous the drunkards and unclean will he flatter men in their sin and sow pillows of commendation under their elbows No the Apostles meaning is every man that is praise worthy every good and faithful man every true believer all sincere and honest hearts whose thoughts counsels and meditations have been aright every such a man shall have praise of God And thus you see that this duty is necessary as also how many ways 't is necessary in respect of God This is evident likewise in the text that I am now upon But then in the second place this thoughtfulness upon the Name of God is needful in regard of our selves Hereby in the first place we shall evidence unto our own souls and consciences that we are men and women truly fearing God This is in my text set down as the property or distinguishing character of holy and godly men that they thought upon his Name Nay they are conjoyned inseparably they were such as feared God and thought upon his Name Those beasts under the Law which chewed not the cud and divided not the hoof were not to be eaten of they were unclean I could give you divers significations and applications of dividing the hoof and chewing of the cud Willet in his eleventh Question upon this Chapter alledging many I shall at present speak onely of that which conduceth to my purpose The parting the hoof in twain signifieth the right discerning of the Word and Will of God when we are able to judge of it not carnally but spiritually 2. Chewing of the cud signified the serious meditation of the Name and Law of God day and night which is the food of our souls Well then as those beasts were unclean which divided not the hoof and chewed the cud so those men and women are spiritually unclean unholy and unsanctified who do not discern spiritual things and often recal them to their mindes to meditate or to ruminate upon them 2. This duty is needful in respect of our selves because thoughts are the original and principles of action meditation is the rise and fountain both of communication and conversation of words and of practices it causeth the stream or current of both these to run either clear or muddy The progress or method to action is you must know in this manner 1. The Thoughts do excite and stir up the Affections Affections do kindle upon Thoughts as Tinder doth upon the striking of a spark of fire 2. The Affections they carry and command the Will even as windes do the ship 3. The Will commands all the inferior powers to execute or to put in act that which the Thoughts have suggested the Affections seconded and it self accepted Now then forasmuch as thoughts carry such an influence and tendencie unto action good Reason why we should holily and religiously employ them Thus far of the second Motive to the duty I shall run over the rest with more brevity and proceed as far in them as the remaining time will give me leave Well then in the second place serious and diligent meditation upon the Name of God as 't is a needful so 't is an excellent duty such a duty as will transform us into the image of God from glory to glory 2 Cor. 3.18 saith the Apostle there But we all with open face bebolding 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. As we by looking upon the glory holiness and excellencie of God so likewise by meditating upon the glory holiness and excellencie of God are changed into the same image i. e. we are made conformable unto him we receive as it were the engravings of holiness upon our souls by meditating upon the holy One. As by a good concoction and digestion our meat is incorporated into and assimilated unto us so by meditation which is spiritual concoction we are assimilated and made like unto that Name upon which we meditate We read Exod. 34.29 that when Moses had been with the Lord upon the mount his face did so shine that Aaron and the children of Israel were afraid to come nigh him Beloved as long as a man is in the duty of holy meditation as long as he is thinking upon the Name of God he is with God he is in communion and fellwoship with him and Oh this will set a glistering lustre and brightness upon his heart it will cause the face of his heart to shine Let me tell you for your encouragement that the way to be an excellent Christian is to be a holily contemplative Christian Holy meditation will render you with the Kings daughter all glorious within I shall enlarge no more upon this In the third place and so I shall conclude for the present Holy meditation is a sweet and comfortable exercise David met with marrow and fatness honey and honey-comb yea with surpassing delight and pleasure in this duty and therefore saith he Psalm 139.17 How precious are thy thoughts unto me O God! how great is the sum of them We may take the words two ways 1. How precious are thy thoughts i.e. how sweet and precious are these thoughts of mercy which flow from thy heart to me which pass from thy soul to
another Which duty is illustrated or set forth two ways 1. In the circumstances of it 2. In the matter and substance of it In the circumstances and they are two 1. Of Time 2. Of Persons Of time Then Then they c. Of persons They were such as feared the Lord and thought upon his Name as you see in the beginning and conclusion of vers 16. And then the duty is illustrated in the matter and substance of it and that was frequent mutual conference they spake often one to another Then they that feared the Lord spake often one to another So much of the first general branch the second is a mercy returned and that is twofold First Gods gracious acceptation 1. In that for the present he regarded and respected what they did The Lord hearkned and heard it 2. In that for the future he registred or recorded it And a book of remembrance was written before him Secondly His righteous remuneration or retribution 1. Of mercy to his people which reflects 1. Upon their persons 2. Upon their performances Upon their persons which he will 1. Own They shall be mine saith the Lord. 2. Honour In that day when I make up my jewels Secondly This mercy respects their performances in passing by the weaknesses defects and failings of them I will spare them as a man c. And then lastly you have Gods just and righteous retribution of judgement unto his enemies vers 18. Then shall ye return and discern between the righteous and the wicked between him that serveth God and him that serveth him not And thus you have likewise briefly heard both the Division and Subdivision of the Text. There is yet one thing more which I must wade thorow before I proceed on to the Doctrine and that is Explication Now that I may make way unto the Doctrine the sooner I shall open the 16 verse onely and the two other verses when I come to the handling of them Well then first of the 16 verse Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a book of remembrance was written before him for them that feared the Lord and that thought upon his Name In the Hebrew we read it thus Az nidhbaru jirra Jehovah ish El raganaha Then they fearing God spake often man or every man to his neighbour or companion For though the Hebrew word for spake in the conjugation Kal notes a bare speaking yet in the conjugation Niphal sermonis continuationem seu frequentationem significat it signifies the continuation or frequencie of their speaking one to another they did not do it onely once or twice but they did it often Then they that feared the Lord spake often one to another Those few names that had not defiled their garments in so foul a season but had kept themselves unspoâ—ted of the world they spake often c. Some render the text Tunc vastati sunt timentes Domini sc ab impiis atheis impunè eos invadentibus i. e. Then were those that feared the Lord wasted and destroyed viz. by those atheists who fell from fierce words to bloudy blows And the reason of this version or reading is because the word dibhi in the text in the conjugation Pihel is rendered to kill or to destroy But I conceive that this is far fet and nothing so agreeable unto the minde of the holy Ghost as our Translation is For 1. 'T is not dibberu in Pihel but nidhberu in Niphal Besides this reading is not so answerable to the following words I but you will ask me What did these men fearing the Lord speak when they spake so often one to another Stock in his Exposition upon Malachi and some others think the words following to be theirs and not God's words who they say speaking not until the 17 verse in comforting one another they said The Lord hearkned and heard c. But for my part I rather incline to those who tell us that the Prophet hath not in express words declared what these men fearing the Lord spake one to another onely in telling us that they spake one to another and by opposing them to the ungodly of that time it must be supposed that they spake good and gracious things they stood up to stickle for God to stop the mouth of Blasphemy and to establish one another in the perswasion of Gods holy Truth and constant care of his own children Those wicked ones did not speak so much against God against his providence and government as they did for God in defence of his providence and government And this they did for mutual strengthening and confirmation that that which was haply halting might not be turned out of the way but healed rather that they might confirm each other against those great and grievous temptations which lay in their way It followeth And the Lord hearkned and heard it Did they whisper so in one anothers ear that no ear else heard them No the Lord hearkned and heard it the Lord listened as it were at the key-hole he was under the window The word jachebil in the Original he hearkned comes from a root which signifies to attend and lift up the ear Gestus est diligenter auscultantis 't is the gesture of one that hearkneth diligently and so the word is taken Isai 52.3 the later part of the verse i. e. They shall diligently hearken Nay the word imports not onely attention of body but attention of minde as when a man listeneth as for life and makes hard shift to hear all thus the Lord hearkned and heard the Lord did diligently observe what they said and what they did nothing drops from them but the Lord attentively regards it Then they that feared the Lord spake often one to another and the Lord hearkned and heard it And a book of remembrance was written before him In the Hebrew we read it thus And there was written a book of memory before his face We read in Scripture of a threefold book of God The first is a book of his resolved Decree of this we read Exod. 32.32 Saith Moses there Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy book which thou hast written So Psal 69.28 So in many other texts where by book we are to understand the book of Gods Decree or Pre-ordination Secondly there is a book of Gods acted Providence Psal 139.16 Thine eyes did see my substance yet being unperfect and in thy book all my members were written c. i. e. in thy book of providence Now this later is but a transcript or copie of the former Those huge original volumes of love and blessings which he hath laid up in his heart for his own people those also of wrath and judgment which he hath laid up there against his enemies from all eternity those volumes I say of love or wrath are writing out every day by the hand and
pen of Providence But then thirdly there is a book of love and of remembrance Psal 56.8 Thou tellest my wanderings put thou my tears into thy bottle are they not in thy book i. e. in thy book of remembrance And this latter Beloved is the book spoken of here in my text Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a book of remembrance was written before him Liber monumenti A Book of Acts and Monuments so some render it in allusion unto the custom of Kings Esth 2.23 latter part And it was written in the book of the chronicles before the king Tamerlain that warlike Scythian of whom you read in the Turkish History had always by him a catalogue of the names and good deserts of his servants which he daily perused and whom he duely rewarded not needing by them or by any others in their behalf to be put in remembrance Thus Beloved God if I may so speak files up the prayers of his servants puts all their speeches as well as practices upon record that he may make all honourable mention of them at the last day in the General Assembly of heaven Liber Commentarii a book of Commentaries so Junius renders it where God doth as it were descant and comment upon all the holy and gracious speeches and practices of his people You must not understand it so as if God had any such Memorial-book as if he stood in need of it or were subject to forgetfulness no but 't is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men who have books to help their memories God will no more forget the savoury religious discourses of his people then a man doth that which he hath recorded in his book lying before him A book of remembrance was written before him before his face If we speak but a word for God we shall hear of it again God takes it and pens it down he sets it down presently all was kept upon record As when they who do not fear the Lord speak one to another when wicked men plot against the righteous or conspire against the holy ways of God God hearkneth and heareth and there is a book of remembrance kept of it let them whisper as softly as they can God can hear and will record all their malicious speeches all their evil devices and contrivements whether against himself or against his servants so on the other side when they that feared the Lord spake often one to another in the justification of his ways in the vindication of his providence the Lord hearkned and heard and a book of remembrance was written before him Of the two 't is better exprest by a book then by words for that which is written is more durable and permanent whereas things spoken many times vanish and are blown away in the air and come to nothing Well then in the last place we will consider in whose behalf this book of remembrance was written it was you see for them that feared the Lord and thought upon his Name For them that feared the Lord of that character of the godly spake something but even now and that though upon his Name a word or two onely of this epithet or character The word in the Origina◠here used is derived from a word which signifies not simply or barely to think but to set the head and heart on work about that which we think upon It carries the intention of the mind with it And that thought upon his Name i. e. that had God before their eyes that minded his glory that thought upon his Commandments to do them those are the persons for whom a book of remembrance was written before the Lord. And thus have I at length finished the Coherence the Division and Explication of the text Before I proceed to open the subsequent verses I shall enquire what Observations may be made upon and Deductions gathered from this 16 verse which I have already opened And here first of all I shall take into consideration the connexive or copulative particle Then in the beginning of the verse THEN they that foared the Lord c. Then When Why in those looser and more degenerated times when men were arrived to that height of impudency and profaness as to say it was to no purpose to serve God then when their black mouthes were swoln big with their blasphemies THEN they that feared the Lord spake often one to another they spake of God and for God they then stood up in the vindication of his ways and administrations So that Beloved from hence I shall note this Point namely That the servants of God must labour to shew themselves best in the worst times When others were most against God and contrary unto him then must they be most stirring and active for God most diligent and careful in his business Then they that feared the Lord spake often one to another In the prosecution of which Point I shall order my Method in this fashion 1. I shall confirm the Point by precept 2. Commend this duty from the constant practice of the people of God in all Ages 3. Clear it up upon some grounds and rational considerations And then lastly make some improvement of it unto our selves I shall proceed upon these several Heads so far as the ordinary time will permit beginning with those express precepts which are scattered up and down in the Scriptures to this very purpose We will content our selves with three or four The one is Exod. 23.2 Thou shalt not follow a multitude to do evil Some whereof are set down by way of negation some by way of affirmation The way to hell is broad and much beaten Per viam publicam non ingredere was one of Pythagoras his precepts Do not do as the most do lest thou be undone for ever Argumentum turpissimum turba saith Seneca An Argument from the multitude is not argumentative Nay you see there is here in this text a special restraint put upon it Thou shalt not follow a multitude to do evil And the Reason is because man is so apt to be led by many the heart is ready to flatter it self into an opinion that God will not be very angry when a practice is grown common this is the course of the world this is the way of most men surely there is no great danger in it Well now saith God Thou shalt not follow a multitude to do evil A second text to this purpose you have Prov. 1.10 11 and following verses My son if sinners entice thee consent thou not c. q.d. Do not close in or comply with them And again Rom. 12.2 Be not conformed to this world He doth not say Live not in the world we must live here until God call us hence neither doth he say Use not the world for 't is impossible but that whiles we live here we must use the world though we are cautioned to
second text that I shall press upon such as these is that of the Apostle Peter 2 Pet. 2.20 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again entangled therein and overcome the later end is worse with them then the beginning For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy commandment delivered unto them 'T is better that a man never put his hand to the Plough then after he hath done it with Lot's wife to look back through fear and dastardliness It were more safe yea more tolerable and excusable and that not upon a few Considerations But I shall stand no longer upon this first Use onely give you the third text and so proceed unto a second Use of the Point Rev. 21.8 But the fearful and unbelieving and the abominable and murderers add whoremongers and sorcerers and idolaters and all lyers shall have their part in the lake which burns with fire and brimstone which is the second death Why are the fearful first named before unbelievers murderers whoremongers The reason is because the Spirit of God held them worthy to be set in the front and to lead the Ring-dance as it were of such wicked ones as should be hurried into hell By fearful saith Mr. Diodate in his Annotations he intends such as through carnal and base fear dare not to own or at least to profess the Truth of God in corrupt and loose times And thus far of the first Corollary or Deduction from this Point I come now to the second 2. Is it so That the servants of God must labour to shew themselves best in worst times Be we then all provoked to set upon the practice of this most necessary and yet much-neglected duty labouring to shine forth in evil times like that lamp Gen. 15.17 that shined out in the smoakie furnace or like that bright star that shewed it self in the midst of darkness Matth. 2. Oh let our piety patience appear then most when impiety and violence do most prevail As the colder the air and the harder the weather the more the fire scorcheth so let our zeal by an holy Antiperistasis then flame out and break thorow all impediments when most oppugned and opposed Beloved what though we should finde few or none that will set in or side with us in this important work in this One thing necessary yea what though all men should forsake us yet the Lord will stand by us and strengthen us as he did those sweet souls here in my text who feared the Lord and thought upon his Name Lift up therefore the hands that hang down and the feeble knees let us even in the loosest and prefanest times advance with a holy undauntedness of spirit toward that incorruptible and never-sading crown that is reserved for us in heaven like fishes retaining their natural sweetness in the salt sea like Salamanders which live unscorcht in the fire like Oyl that will over-top all other liquors but not commingle with them If we profess our selves to be such as fear the Lord let us ever hold a constant counter-motion to the course of the world and the corruptions of the times let us keep our consciences good and unspotted as our best and chiefest treasure Now because this is a duty of great difficulty and very uncouth to flesh and bloud take along with you these following Rules or Directions for your assistance I shall run them over briefly and so conclude First Re-inforce upon your Consciences those precepts which were recited in the confirmation of this Point and withal consider the equity and reasonableness of those commands Know that there is not any one command of God but is holy just and good had we but eyes to see it and to take notice of it Rom. 7.12 saith the Apostle in that place The law is holy and the commandment holy and just and good Whatsoever contrariety or antipathy there is between the commands of God and the hearts of men and women it proceeds not from any injustice or unreasonableness in the commands but from the corruption and depraved disposition of men and womens own hearts Who will not say and acknowledge that the most are ever the worst why then should we go against common sense and universal experience nay the Scripture which is the Word of truth and verity tells us plainly that the way to hell is broad and most beaten the gate that leadeth to destruction is wide and many enter in at it but the way that leadeth unto life is straight and narrow and few finde it Now who doth not judge it better with a few to go to heaven then with a multitude to pass down to hell Christs flock hath been ever found to be a little flock Luke 12.32 when the wicked on the other side fill the country This the purblinde Philosophers saw and therefore they say Sapiendum cum paucis we should be wise though with a few Diogenes thought he should do best when he did least what the most did Vive ut pauci saith another Live as the fewest live It was a brave answer of Liberius in the Primitive times who when he was urged by Constantius to forsake the Truth of God and to vote for Arrianism by this Argument Art thou wiser then all the world he very honestly and discreetly replyed The Truth is no whit prejudiced by my singularity and aloneness in standing out In a word it matters not how small the number be if godly nor how great if ungodly Multitude is not much to be stood upon So then this is the first Direction Lay to heart the commands of God and the holiness and reasonableness of the commands and hereby through mercy you may in the first place be assisted in the performance of this great incumbent duty I come to a second Secondarily If you would stand up for God and his Truth in evil corrupt and degenerating times then study the great Art or Lesson of Self-denial learn to say Nay to all those persons or things though never so dear or delightful that would cool thy courage for Christ or take thee off from this godly practice Mark 8.34 saith our Saviour there Whosoever will come after me let him deny himself Now there are three or four particulars which we ought to deny our selves in in this case The first is carnal and fleshly Reason if that should perswade us as 't is apt to do to a forbearance of our holy resolution by the fear of what may follow if that should dictate or suggest unto us as 't is Eccles 7.16 the place before mentioned Be not righteous over-much neither make thy self over-wise why shouldest thou destroy thy self i.e. Be discreet and wary and stand not so strictly upon terms of Conscience why shouldst thou incur needless danger Stop thine ears unto this
subtil Enchantress and rather hearken to the voice of Gods Spirit in the verse immediately following vers 17. Be not over much wicked neither be thou foolish why shouldst thou die before thy time Pray observe the Antithesis or opposition Be not wicked over-much saith he in opposition to the former Be not righteous over-much neither be foolish in opposition to neither make thy self over-wise for why shouldst thou die before thy time in opposition to why shouldst thou destroy thy self This is the voice of heaven wherewith we are to stop the mouth of that wisdom which descendeth not from above but is earthly sensual devilish 2. If you intend to keep in with Christ then deny your selves in your carnal friends and relations who will be ready enough to prompt you as Peter did once Christ Matth. 16.22 they will be ready to bid you to be good to your selves and not to run the hazard of disgrace or disadvantage Now for a counter-poyson let us consider that there is no friend like God and there is no foe like unto him Eli you know paid dear for displeasing the Lord to please his children 1 Sam. 2.29 30 and following verses And it was like to have cost Moses his life for forbearing to circumcise his child lest he should anger his wife Exod. 4.24 Thirdly Deny your selves in your Liberties Micaiah though he were sure to kiss the Stocks and there to be fed with the bread and water of affliction until Ahab returned in peace yet would he not be byassed for any mans pleasure nor vote with the rest of Ahab's Parasitical Prophets 1 King 22.26 27 28. And Then last of all deny your selves in your lives if called unto it What cared the three children for Nebuchadnezzar's wrath though it burned seven times hotter then his furnace Kill them he might possibly but hurt them he could not He that truely sears God and thinks upon his Name dreads no danger fears no colours he will take Christ's cross upon his shoulders a faggot in his arms and his life in his hand and so follow Christ thorow thick and thin thorow fire and water or any thing else that stands in his way And this is the second assistant Direction The third and last is this Let us think sadly and seriously upon our high and heavenly calling and labour to walk worthy of it as the Apostle often exhorts us to do Every calling hath a decorum a seemliness or comeliness appertaining unto it A Gentleman hath another manner of behaviour then a Scullion a Prince then a Peasant so should a Christian too a man that fears God should not behave himself like other men he should demean himself nobly bravely gallantly worthy of God and as becometh a Saint a Citizen of heaven and a Burgess of the new Jerusalem not clownishly basely or cowardly 'T is some singular thing that God looks for from his people and that which is above vulgar and common atchievement And therefore to winde up all in a word you that fear God and think upon his Name look to your selves that you lose not those things which you have wrought but that you receive a full reward The ends of the world you see are come upon us we are cast upon the last and worst times of all even those perilous times which the Apostle long since prophesied of wherein iniquity aboundeth and the love of many is waxen cold How many amongst us are fallen from the love of the Gospel How is Religion turned with many into meer formality and matter of discourse our ancient heat and forwardness to a general coldness in profession lukewarmness in Religion denying the power of it in our lives and conversations Well I shall say but little more unto you then this That which you have already hold fast until Christ comes and seeing you know these things beforehand take heed lest you also be pluckt away with the errour of the wicked and fall from your own stedfastness Beware of turbulencie of spirit of despising dignities and dominion of resisting lawful Authority live peaceably in the State and in your several places but take heed that you prove not men and women of polluted lips by living among a people of polluted lips learn not to swear with Joseph by conversing with Swearers or to curse with Peter by being a while among the ruffianly companions The worse the more corrupt or erroneous yea the less comfortable that any times are the better should we be and the oftener in Gods presence the more religiously should we contend for that faith which was once delivered unto the Saints even then with those fearers of God here in my Text should we speak often one to another And thus much of this Point taken from the copulative or connexive particle Then in the front of the Text. Then they that feared the Lord spake often one to another c. And thus far of the duty here performed in reference to the first circumstance of it the circumstance of Time included in the connexive particle Then I shall now handle it in relation to its second circumstance the circumstance of Persons who they were or what they were that spake thus often one to another in those corrupted and depraved times and they are described by a double property or periphrasis 1. They were such as feared the Lord. 2. They were such as thought upon his Name This day I shall speak onely of the first of them the fearers of the Lord Then they that feared the Lord c. The fearers of the Lord or which is all one Then they that feared the Lord spake c. Now whereas the Spirit of God by our Prophet makes this the mark note or distinguishing character between the righteous and the wicked between him that serveth God and him that serveth him not I observe this Doctrine for our instruction namely That every true and faithful servant of God is a fearer of God Every such a one hath his heart seasoned and possessed with the fear of God And here I shall 1. Open the Point 2. Confirm it And Last of all apply it For the better understanding of the Doctrine I must distinguish of fear There is a threefold fear spoken of in Scripture 1. Natural 2. Carnal 3. Holy and spiritual I shall shew you the nature of each of these and then tell you which of them is to be understood in the Doctrine Natural fear is caused by the apprehension of some evil imminent or at hand 't is such an affection as whereby men are stricken by reason of some dangerous and hurtful evil either real or onely imagined that is the definition of natural fear In it self it is neither good nor evil it was in the man Christ Heb. 5.7 Christs fear was onely a natural passion which he assumed and took upon him when he took upon him our nature Now there are four special effects which this fear worketh upon the body The first is the
have I given you a word or two concerning the circumstances that are to be considered in and about this duty Before I come to the form or manner of performance I might speak something of the matter or substance of the duty But I shall onely hint at this because I have spoken already to this purpose in the opening of this part of the text And thought upon his Name That which we think upon must be the Name of God A little word but of large extent We must think upon all that is possible for us creatures to know of God think upon his Essence think upon his Attributes Wisdom Power Justice Mercy Infiniteness Holiness Omniscience Omnipresence c. We must think upon his Ordinances Ways Word and Worship think upon his workâ— whether common to the world as creation and providence or as more proper and peculiar to his Church as Election Redemotion Justification Sanctification Upon these must we think and whatsoever is comprised under the Name of God But I pass by this and come unto the more particular directions I desire you to observe these following Rules in reference unto Meditation 1. Think upon God primarily chiefly and in the first place Let the Name of God have the first-fruits of your thoughts begin with God in the morning as David did in the place fore-alleadged Psalm 139.18 and as the Church did Isai 26.9 With my soul have I desired thee in the night yea with my spirit within 〈◊〉 will I seek thee early i.e. I have not onely thought upon thee in my most retired thoughts but thou hast had my first as well as my last thoughts I ended with thee at night and I began with thee in the morning Oh Beloved as 't is a sweet thing to close our eyes so 't is our duty to open our eyes and to begin the day with God I shall not stand upon this because I spake something to this purpose in the Means That rule of our Saviour is general and therefore holds here Matth. 6.33 But seek ye first the kingdom of God and his righteousness Let heavenly things or objects have the priority superiority and principality in your thoughts No doubt but 't is lawful for us to think of our necessary businesses but we must think of them in their proper place and season secondarily subordinately and in the second place Be sure that God have the Primitiae and first-fruits of your thoughts But in the second place 2. Think upon the Name of God sollicitously and carefully and with all your might So much is implied in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 6.33 The word seeking includes pain toil and labor not an idle velleity or a supine and lazie wish If we urge the extent of the word it notes so to require or exact as doth an importunate disputer in the Schools or a violent tormentor on the Rack This Greek word implyeth the same that the Hebrew word hashabh doth in my text it carries with it as I told you in the opening of this phrase the intention of the minde I confess that with Martha we are apt to trouble our heads about many things apt to turmoil our spirits with fretting vexing carking and corroding cares and thoughts of the things of this life quite contrary to that Gospel-precept Mat. 6.31 Phil. 4.6 This I say we are prone and ready enough unto Oh that we could but more largely more affectionately more carefully and industriously think upon the things of God! This is a duty of the first Commandment yea this is that first and great Commandment Thoushalt love the Lord thy God with all thy heart with all thy minde and with all thy might This duty of meditation upon the Name of God requires much earnestness 3. Practise this duty chearfully readily and willingly The worldly man needs not to be invited to minde his profit the voluptuous man his pleasure or the ambitious man his honour these they do naturally and what men do naturally that they do freely and willingly Oh but how many invitations and inducements must Christians have to this duty how averse from it how backward are we unto it We can think of any thing more easily and readily then we can think of God and the things of God I beseech you that fear God to consider that God loves not to strain upon any neither regards he an involuntary or unwilling service 'T is said indeed 2 Cor. 9.7 later part of the verse God loveth a chearful giver And what is spoken of that service is as true of any other God loves to see us set upon our duties chearfully and with a willing minde this is acceptable and delightful to him Isa 1.19 Psalm 110.3 God expects a free and a Princely spirit from his people towards his service Exod. 35.5 A true worshipper of God is not thrust and driven on by an outward written Law but findes a law written in his own heart They who have felt the day of Divine power are not acted by humane power by the coertions and ordinances of men they are under no constraint in this duty of meditation especially but that of the love of God and of Christ If God shall delight in what thou doest let it be thy delight and recreation to think upon his Name I must not stand long upon these particulars because I see the time hasteneth away Well then in the fourth place 4. Think upon God soberly not thinking to pry into Gods secrets further then he hath been pleased to reveal them Deut. 29.29 The secret things belong unto the Lord our God but those things which are revealed belong unto us This is one of those places which in the Hebrew is marked with a special note to the end that we should take special notice of it As we must not think of our selves beyond sobriety according to that of the Apostle Rom. 12.3 so neither must we think of God beyond sobriety or above what is written of him if we do we shall quickly lose our selves and be swallowed up in a Maze or Whirl-pool of errours Ye may sooner drain the Ocean with a shell or spoon then the perfections of God with our largest understandings Job 38.22 Hast thou entered into the treasures of the snow or hast thou seen the treasures of the hail There are secrets in Nature which were never entred into by Art the treasures of the snow and of the hail descend upon us but we cannot ascend into the treasures of them We cannot enter into natural things how then shall we enter into spiritual how shall we enter into or our thoughts comprehend the God of spirits 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath propared for them that love him and if the things that God hath prepared for man are not yet entred into his heart how can God who hath prepared these things enter into his heart And therefore be modest and sober keep within the bounds of the Word in your divinest contemplations 5. Think of God spiritually To frame any gross carnal or earthly image of God in our mindes or to represent him to our understandings by the similitude or likeness of any creature whatsoever this is plain idolatry forbidden in the second Commandment See what God saith Dâ—ut 4.15 16 17 18. Nay this was a chief part of their Hellenism or Gentilism of whom the Apostle speaks Rom. 1.23 However this may be very helpful to us in our thoughts of God to conceive of him as of God in Christ Christ is as the author to the Hebrews tell us Heb. 1.3 The brightness of his glory and the expross image of his person Christ is as it were the ladder of ascention by which we may climb up safely unto God Doubtless we may six our mindes upon the humane nature in which the Godhead dwells bodily and to which 't is personally united And under any other character or resemblance we may not think of God 6. Think upon God reverently We are bid to serve him with fear Psalm 2.11 i.e. with a holy filial and reverential fear If we do not thus think upon his Name we take his Name in vain we defile and pollute his Name Thus those wicked Priests spoken of in the beginning of this Prophecie of Malachi are said to despise the Name of God yea to pollute it and why was it why because they thought that any thing was good enough for God Mal 1.6 7 8. Beloved the Name of God is a great dreadful and terrible Name and therefore we had need to think of it with prepared hearts and composed affections While we think upon his Name let us awe his Name and dread his Name But I can enlarge my self no further the time being past And therefore in the last place 7. Perform this duty constantly not onely primarily sollicitously chearfully soberly spiritually and reverently but perpetually and constantly These godly ones here in thy text as they did not confer together onely once or twice but often so they often thought upon the Name of God they did it habitually it was their usual practice We should never give over thinking upon the Name of God until our thinking upon his Name be impoved to and for practise Hos 6.3 saith the Prophet there Then shall we know if we follow on to know the Lord i.e. We shall experimentally know the Lord if we shall prosecute knowledge and not content our selves with measures already attained And so much for this Point and for this time FINIS